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Preface to Fastolf       Noble and worshipfull among the ordre of chevalrie, renommeed for in as much as ye and suche othir noble knyghtes and men of worchip have exerciced and occupied by long continuaunce of tyme the grete part of yowre dayes in dedys of chevalrie and actis of armis, to the whiche entent ye resseyved the ordre of chevalrie, that is to sey, principaly to be occupied in kepyng and defendyng the Cristyn feythe, the rigth of the chirch, the lond, the contré, and the comin welefare of it. And now, seth it is soo that the naturel course of kynde, by revolucion and successyon of sixti yeeres growyn upon yowe at this tyme of age and feblenesse, is comen, abatyng youre bodly laboures, takyng away yowre naturall streyngtht and power from all such labouris as concernyth the exercysing of dedis of chevallrie, be it yowre noble courage and affeccion of such noble and worchipfull actis and desirys departyth not from yow, yet rygth necessarie it now were to occupie the tyme of yowre agys and feblenes of bodie in gostly chevallrie of dedes of armes spirituall, as in contemplacion of morall wysdome and exercisyng gostly werkyys which that may enforce and cause yow to be callid to the ordire of knyghthode that schal perpetuelly endure and encrese in joye and worship endelese.       And therefor I, yowre most humble son Stevyn, whiche that have wele poundered and consideryd the many and grete entreprises of labouris and aventuris that ye have embaundoned and yovyn youre selph to by many yeeris contynued, as wele in Fraunce and Normandie as in othir straunge regions, londes, and contrees. And God, which is souverayn cheveten and knyght of all chevalrie, hath ever preservyd and defendid yow in all yowre seyde laboures of chevalrye into this day, for the which ye be most specyaly obliged and bownden to becom Hys knyght in youre auncient age, namely for to make fyghtyng agen youre goostly ennemyes, that allwey be redy to werre wyth youre soule, the which, and ye overecom hym, shall cawse yow to be in renomme and worchyp in paradis everlastyng. I, consideryng thees premisses wyth othir, have, be the suffraunce of yowre noble and good fadyrhode and by yowre commaundement, take upon me at this tyme to translate oute of French tong, for more encrese of vertu, and to reduce into owre modyr tong a Book of Knyghthode, as wele of gostly and spirituell actis of armys for the sowlehele as of worldly dedys and policie governaunce, and which is auctorised and grounded fryst upon the four Cardinal Vertous, as justice, prudence, fors, and temperaunce, also exempled upon the grete conceytys and doctrine of fulle wyse pooetys and philosophurs, the whiche teche and counesell how a man schuld be a knyght for the world prynspally, as in geftis of grace using, as the Cardinalle Vertuus make mencion, fryst in justice kepyng, prudently hymself gouvernyng, hys streynght bodely and gostly usyng, and magnanimité conservyng, and allso gouvernyng hymself as a knyght in the seyde Cardinall Vertuouse kepyng. Which materis, conseytys, and resons be auctorised and approved upon the textys and dictes of the holde poetys and wyse men called philosophurs. And allso ye schal fynde here in this seyde Boke of Chevallry how and in whatte maner ye, and all othir of whatte astate, condicion, or degré he be of, may welle be called a knyght that overcomyth and conqueryth hys gostly ennemyes by the safegard, repuignand defence of hys soule, wich among all othir victories dedys of worchip is most expedient and necessarie, whereas dayly in grettest aventures a man puttyth hym inne and most wery he is to be renommed in worchip and callid a knyght that dothe exercise hys armes and dedys of knyghthode in gostly dedys in conqueryng his gostly ennemees and ovyrcomyng the peple and aventure of the world.       And this seyde boke, at the instaunce and praer of a fulle wyse gentylwoman of Frawnce called Dame Cristine, was compiled and grounded by the famous doctours of the most excellent in clergé the noble Universyté of Paris, made to the ful noble famous prynce and knyght of renounne in his dayes, beyng called Jon, Duke of Barry, thryd son to Kyng Jon of Frawnce, that he throwe hys knyghtly labourys, as welle in dedys of armes temporell as spirituell exercisyng by the space and tyme of an hundred yeerys lyvyng, flowrid and rengnyd in grete worchip and renounne of chevalry. And in thre thyngges generaly he exercisyd his knyghtly labowris: thereof oon was in victories dedis of chevalrie and of armys in defendyng the seyde Royalme of Frawnce from his ennemyes; the second was in grete policé usyng, as of grete cowneseylles and wysdomys, gevyng and executing the same for the conservacyon of justice and transquillité and alsoo pease kepyng for all the comon welleffare of that noble Royaulme; the thredde was in spirytuell and gostly dedys yovyn on too for the helthe and wellfare of hys soule. And in every of these thre thynggys the seyde prynce was holden ful chevalrouse and suremounted in his dayes above all othir. Wych schewyth well opynly to every understander in the seyde booke redyng that it was made acordyng to hys seyde victorius dedis and actis of worchip exercysyng. And the seyde booke is dividyd in thre partys gederid in a summe of an hundred textys, drawen upon the dictis and conceytys of the seyd most famous poetys of olde tyme beyng as Vyrgyl, Ovyde, Omer, and othir; and also with an hundred commentys therupon, called exposicyons or glosis upon the seyde textys, of exemplys temporell of policie gouvernaunce and worldlye wysdoms and dedys, groundyed and also exempled by experiens and by auctorité of the auncient philosophurs and clerkes as Hermes, Plato, Salomon, Aristotiles, Socrates, Ptholome, and suche othir. And upon thies exemplis and glosis is made and wretyn also an othyr hundred allegories and moralizacions, applied and moralized to actis and dedys of werkyng spirituell, for to doctrine enforme and to lerne every man nou lyvyng in this world how he schuld be a knyht, exercisyng and doyng the dedys of armys gostly for everlastyng victorie and helthe of the soule. Which allegories and moralizacions ben grounded and auctorised upon the four holy doctorus of the chirche as Austyn, Jerom, Gregorie, Ambrose, alsoo upon the Bible, the Holy Ewaungelistes and Epistollys, and othyr holy doctorus, as here textis more opynly schalle appeare hereafftyr. Fiat. Fiat. Amen.

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Prolouge of the Pistell Othea Praisyng be to God at this begynnyng, In alle my wordes and soo folowyng, To the right noble, high, myghti lyon In whome there deliteth right many oon, And than to you, excellent prynce of wisedom, Full myghti duke, vertuous of custom, Redoubted Homfray, cosin to the kinge Of Englande, to whom longeth myche thinge. Duke of Bokyngham he is with hole soune, Erle of Herford, Stafford, and Northamtoune. Benygne and high prynce, lover of wisedom, In the grete largenes I trust all and som. Of mekenes, the which your noble persoon Ledith, as in the worlde seith many oon, I am brought unto you to make present Of this litell newe book with hooll entent. I had doon thus or this, save myspent tyme Letted me, but the more bold at this tyme I am to do, as whan I perceyved Had the meknes that in you is schewid, Wurthi prynce. And thus am I desirous To serve you, if I were so gracious. I make you gifte of my litell laboure, If it please you, to se how I endure To my symple power for to aument The wurthynesses well sette in good entent. All though that in me be connyng to lite Where thorugh any myght have appetite In my wordes ought for to lerne or take, Yit som tyme is seen that symple men make Grete journaye, the which they right well fulfille. And therfore my desire, corage, and wille Is that noble hertis may this report So welle, that to all it may be disport. As I can, this book translated have I, Othea-is Pistell callid verily, Feynyng that to Hector sent and schewid It was, because that he was conveid With wisedom and with right gret wurthynes, As that the stories berith wittenes. Rightwis prince, benygne and right lowable, I, that to your servyce wolde were able, Besechith mekely to your high noblesse That dispraised be not the febilnesse Of my small witte, the which cannot ferre loke. Wherfore the lak be goven to my book, And of your mankyndlynes take at worthe, Consideryng that wille puttith me forthe More than effecte, be ought that can appere In me grete witte, for never, or this yere, Though I have herd full many a wise tale, I gedered but crommes yet thoo be smale. But yet lernyng hath stered me to this, And litell the richer I am iwis. I may not werke but such stuf as I take: Whoso hath litell breed, smale schive most make. Please you, ryght high prince, to take of this thyng The poure effecte of my litell connyng.

(t-note) (see note); (t-note) Honorable; (see note) numerous matters pertain in unison your generosity humility complete sincerity (see note) fortunate fortify feeble; augment intention too little competence anyone anything (aught) (t-note) undertaking wish a pleasure Othea’s Letter; truthfully; (see note) accompanied Just; gracious; praiseworthy (see note); (t-note) disparaged (see note) given human kindness (manhood); (t-note) desire impels me intended result; anything before; (see note); (t-note) gathered; crumbs; those; (see note); (t-note) indeed shape except for such material must make a small slice composition; (t-note) insufficient wisdom

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Chapter 1: Othea Here beginneth the Pistell of Othea, the goddes, the which sent it to Hector whan he was fiftene yere of age. Texte Othea, of prudens named goddes, That settith good hertis in wurthynes, To thee, Hector, noble prince myghti, That in armes is ever wurthi, The son of Mars, the god of bataile, In deedis of armes which will not faile, And of myghti Mynerve, the goddes, The which in armes is high maistres, Successoure of the noble Troyens, Heire of Troye and of the ceteseyns, Salutacion afore sette plenere I send, with love feyned in no manere. O good lord, how am I desiryng Thi grete availe, which I goo seking, And that aumented and preserved It may be, and ever observed Thi wurschip and wurthynes in olde age, That thow hast gretly had in thi first age. Now, for to schewe thee my pistell pleynli, I will thee enorte and telle verili, Of thinges that be full necessarie To high wurthynes and the contrarie, To the opposite of wurthynes, So that alle good hertis may them dresse. For to gete be good besi lernyng, The hors that in the eire is fleyng, It is the named Pegasus truly, That alle loveris loveth highly. And because that thi condicion I knowe, be right inclynacion, Habill to take knyghtli deedes on hande More than is in other five score thousande, For as a goddes I have knowyng, Not be the assay but be connyng Of thinges the which be for to com. I ought to thinke on thee, hooll and som, For I knowe thou schalte be ever duryng, Wurthiest of all the wurthi lyvyng, And schalte afore alle othir named be, So that I may be beloved of thee. Beloved, whi schulde I not be soo? I am that the which araieth all thoo That loveth me and holdith me dere. I rede theme lessons in chaiere,1 Which makith hem clyme hevyn unto. I pray thee that thou be oon of tho, And that thou wilte herein beleve me well. Now, sette it well than in thi mynde and fele, The wordes that I wull to thee endite. And if thou hire me ought telle, seie, or write Anything that for to come may be, And if that I seie, umbethinke thee As that thei were paste, so do thou oughte Knowe right wele that thei be in my thoughte In the spirit of prophecee. Understand well now and greve not thee, For I schall nothing seie but that schall falle. Think well the comyng is not yit at alle.

(t-note) (see note); (t-note) (t-note) (see note) (t-note) (see note) supreme mistress citizens; (t-note) set forth completely feigned benefit augmented (see note) clearly exhort; truthfully apply themselves; (see note) (see note); (t-note) (see note); (t-note) (t-note) Able to undertake 100,000 experience; by knowledge whole and sum (t-note) (t-note) prepares; those (see note) those (t-note) feeling will; compose hear me in any way remember; (t-note) past, so you should accurately (see note) happen

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Glose       Othea uppon the Greke may be taken for the wisedome of man or womman, and as ancient pepill of olde tyme, not havyng yit at that tyme lyght of feith, wurschipid many goddes, under the which lawe be passid the hiest lordes that hath ben in the worlde, as the reaume of Assire, of Perse, the Grekes, the Troyens, Alexander, the Romaynes, and many othir, and namely the grettest philosophres that ever were, soo as yit at that tyme God hadde not openyd the gate of merci. But we Cristen men and wommen, now at this tyme be the grace of God enlumyned with verrey feith, may brynge agen to morall mynde the opynyones of ancient pepill, and thereuppon many faire allegories may be made. And as thei hadde a custom to wurschip all thing the which above the comune course of thinges hadde prerogatif of some grace, many wise ladies in theire tyme were callid goddesses. And trewe it is, aftir the storie, that in the tyme that grete Troie florisschid in his grete name, a full wise lady callid Othea, consideryng the faire yonghthe of Hector of Troye, the which that tyme florissched in vertues, and that it myght be a schewing of fortunes to be in hym in tyme comyng, she sent hym many grete and notable giftis, and namely the faire stede that men callid Galathé, the which hadde no felawe in the worlde. And because that alle the worldli graces that a good man ought for to have were in Hector, moralli we may seye that he took them be the councell of | Othea, the which sent hym this pistell. Be Othea we schal understaunde the vertu of prudence and of wisedome, wherewith he was araide. And because the four Cardinall Vertues be necessarie to good policie, we schal speke of them, sewing everich aftir othir. And to the firste we have goven a name and taken a maner of speche in som wise poetikly, the bettir to folowe oure matere according to the verray storie, and to oure purpos we schal take some auctoritees of ancient philisophres. Thus we schal seie that be the seide ladi this present was goven or sent to good Hector, the which in liche wise may be to all othir desiring bounté and wisedome. And as the vertu of prudence ought greteli to be recommended, Aristotill the prince of philosophres seith, “Because that wisedome is moost noble of all othir thinges, it schulde be schewed be the beste reson and the mooste behoveli maner that myght be.” The Prolouge of the Allegorie       For to bring agen to allegorie the purpos of our matere to oure wordes, we schal applique Holi Scripture to edificacion of the soule, being in this wrecchid worlde.       As be the grete wisedome and high myght of God, all thinges that be resonabli made alle scholde strech to the ende of Hym, and because that our spirit, made of God to His likenes, is made of thinges moost noble aftir the angelis, it is behoveli and necessarie that it be araid with vertues, be the which it may be conveid to the ende wherefore it was made. And because it may be lettid be assautes and watches of the enemye of helle, the which is his deedli adversarie, and often he distroubelith it | to come to his beauté, we may calle mankyndli lif verrai chyvalrie, as the Scripture seith in many partes. And standyng alle erthli thinges be deceyvable, we schal have in contynuel mynde the tyme for to come, which is withoute ende. And because that this is the grete wisedome of parfit knyghthood and that all othir be of no comparison to regarde of victorious pepill the which be crouned in blis, we schal take a maner of speche of goostli knyghthood, and that to be don principalli to the preising of God and to the profite of tho that will delite them to here this present ditee. Allegorie       How prudence and wisedome be moderis and conditoures of all vertues, withoute the which the tothir may not be well governyd, it is necessarie to goostli knyghthood to be araid with prudence, as Sent Austin seith in the book of the Singularité of Clerkis that, in what maner of place prudence be, men may lightli cesse and amende alle contrarious thinges, but there where prudence is despited, alle contrarious thinges hath dominacion. And to this purpos Salamon seith in his proverbis, “Si intraverit sapiencia cor tuum, et sciencia anime tue placuerit, consilium custodiet te, et prudencia servabit te.”

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Chapter 2: Temperance Texte And to the entent that knowen may be What thou scholdest doo, drawe unto thee Thoo vertues that moost may thee restore, The bettir to come to that seid afore Of the wurschipfull chevalerous, Allthough it be aventerous. Yit schall I sei whi that I sei this: A cosin germayn I have, iwis, Fulfilled sche is beauté with alle, But of all thing in especiall She is ful softe and temperid full wele. Of strook of ire felith sche no dele. Sche thinkith nothing but of right balaunce. It is the goddes of Temperaunce. I may not all oonly but be here face Have the name of that high myghti grace, For if soo were the weight that she ne made, To thee all were not worth oo leke blade. Therefore I will that with me sche love thee. If sche will, lete here not forgeten be, For sche is right a well lernyd goddes, Here witte I love and praise mych in distres.

(see note); (t-note) Those; (t-note) that (status) (t-note) dangerous; (t-note) (t-note) first cousin; indeed; (see note) gentle and very well-balanced part (see note) except by her character (t-note) (t-note) one leaf of a leek; (see note); (t-note) I desire that she love you as I do her

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Glose       Othea seith that temperaunce is here sister germayn, the which he schulde love. The vertu of temperaunce may verili be seide sister germain and likli to prudence, for temperaunce is schewer of prudence and of prudence folowith temperaunce. Therefore it is seide that he schulde holde here for his love, and every good knyghte schulde do the same that desirith dewe praise of good pepill. As the philosophre Democritus seith, “Temperaunce moderatith vices and perfitith vertues.” Allegorie       The good spirit schulde have the vertu of temperaunce, the which hath the propirté to lymytte and sette aside superfluyteis. And Sent Austin seith in the book of the Condicions of the Chirche that the office of temperaunce is to refreyne and appese the condicions of concupiscence, the which be contrarie to us and lettith us fro Goddis | lawe, and moreovere to despite fleschli delites and worldli preisinges. Seint Petir spekith to that purpos in his first Pistell, “Obsecro vos tanquam advenas et peregrinos abstinere vos a carnalibus desideriis, que militant adversus animam.” Prima Petri secundo capitulo.

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Chapter 3: Hercules Texte And with us strength behoveth thee gette, If that be grete vertues thou sette, Thou most thee turne toward Hercules And beholde well his grete wurthynes, In whome there was full mych bounté. And to thi linage allthough that he Was contrarie and a grete name him gate, For all that have thou nevyr the more hate To his vertu, strengthe, and nobles, Which opened the gatis of wurthynes. Yit, though that thou wilte folowe his wey And also his wurthynes, I sey It nedith nothing for thee to make Werre with them of helle ne no strif take. Ne for to werre with the God Pluto For any favoure Proserpin unto, The goddes doughter callid Ceres, Whom he ravysschid on the see of Grece. Ne unto thee it is no myster That thou to Serebrus, the porter Of helle, besie thee his cheynes to breke, Ne of them of helle to take any wreke The which to untrewe wynneris be. Nor for his felawis as dede he, Pirotheus and Theseus, in fere, The which that nerehand deceyved were To aventure them in that valey soo, Where many a soule hath full mych woo. Werre ynough in erthe thou schalte finde ful felle, Though that thou go not to seke it in helle. It is nothing necessarie to thee So to purchace or doo armes, pardé, To go and feight with serpentis stinging, With boores wilde or beres ramping. Whethir thou ymagin this, I wote nought, Or ellis of wildenes it comyth in thi thought Of wurthynes for to have a name. In distres, if it be not for this same, As for thi bodi thee to defende, If that such bestis wolde thee offende, Than diffence if assailed thou be, Withoute doute, it is wurschip to thee. If thou overcome them and thee save, Bothe grete laude and wurschip thou schalte have.

it is necessary for you to get; (see note); (t-note) (t-note) must; (see note) virtue gained nobility; (t-note) gates; (t-note) (t-note) War; strife; (t-note) (see note) took by force; (see note) need; (see note); (t-note) Cerberus; (see note); (t-note) exert yourself revenge quite disloyal victors; (see note) companions together; (see note) almost To risk their lives; (t-note) (t-note) War; very cruel; (t-note) (t-note) by God rearing (to attack) know not (see note); (t-note) (t-note) (t-note) attack; (t-note) praise

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Glose       The vertu of strengthe is not oonly to understande bodili strength, but the stabilnes and stedfastnes that a good knyght schulde have in all his deedis be deliberacion of good witte and strength to resiste agens contrariousnesses that may come unto him, whethir it be infortunes or tribulaciones, where strengthe and myghti corage may be vailable to the exhaunsing of wurthynes. And alegge Hercules for to geve example of strengthe, to the entente that it may be double availe, that is to seye, in as myche as touchith to this vertu and nameli in deedes of knyghthoode, wherein he was ryght excellent. And for the highnes of Hector, it is a behovely thing to geve him high example. Hercules was a knyghte of Grece of merveilous strengthe and brought to ende many knyghtly wurthynesses. A grete journeyer he was in the worlde, and for the grete and merveilous viages and thinges of grete strengthe that he dide, the poetes, which spak covertli and in maner of fable, seide that he wente into helle to fighte with the princes of helle and that he faughte with serpentis and fers beestis, be the which is to understande the grete and strong entirprises that he dide. | And therfore it is seide to a good knyghte that he schulde loke in this, that is to seie, in his wurschip and wurthynes aftir his possibilité. And as a philosophre seith be a good example, “Lich as the cleernes of the sonne is profitable to all thing, and as the whete-corne whanne it fallith in good erthe is profitable also, on the same wise this may be a good example to all thoo that be wurthi, the which desirith wurthynes.” And therfore the wise man seith that the vertu of strengthe makith a man abiding and to overcome all thinge. Allegorie       Liche as the good knyghte withoute myghte and strength may not deserve price in armys, on the same wise the good spirit withoute that may neithir wynne ne have the wagis ne the duwe price that longith to good victorious pepill. And Sent Ambrose seith in the firste Book of Offices that the verray strengthe of mankyndli corage is that the which is never broken in adversité, ne prided in prosperité, and that proveth him to kepe, to defende the garmentes of vertues, and to sustene justice, the which makith contynuell werre to vicis and that is never crased in laboures, but is hardi in perelles and rude agens fleschli desires. And to this purpos seith Sent John the Evangelist in his firste Pistell, “Scribo enim juvenes, vobis quoniam fortes estis, et verbum Dei manet in vobis; vicistis malignum.” Prima Johannis iio capitulo.

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Chapter 4: Minos Texte Yit oon of us, if that ye will be, Minos resemble nedes most ye, Though that he be maister and justicere Of helle and of alle the corners there. For if soo be thou wilte thiself enhaunce, To kepe trewe justice thou most thee avaunce. Ellis arte not wurthi an helme to were, Ne for to governe a reaume nowhere.

(see note); (t-note) (see note) master; judge improve yourself Or else [you] are; wear; (t-note)

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Glose       Prudence seith to the good knyghte that if he will be on the good mennes rowe, he most have the vertu of justice, that is to sey, rightwis justice. And Aristotill seith, “He that is a rightwis justice firste schulde justifie himself, for he that justifieth not himself is not wurthi to justifie another. This is to understande that a man scholde correcte his owne defautis, soo that thei be hoolli fordon, and than a man soo correctid may well and scholde be a correcter of othir men.” And to speke moralli, we schall telle a fable to the purpos under the couvertoure of poetis. Minos, as poetis seyn, is a justicer of helle, as a provost or a chef bailie, and afore him is broughte alle the soules descending into that valeye, and after that thei have deserved of penaunce, as many degrees as he will that thei be sette deepe, as ofte he turnyth his taile aboute him. And because that hell is the justice and the punyschment of God, lete us take oure maner of speche verili to speke to that purpos. O trouthe, ther was a kyng in Grece callid Minos of merveylous fersnes, and in him was grete rigoure of justice. And therfore the poetis seide that aftir his deth he was commyttid to be justicer of helle. And Aristotill seith, “Justice is a mesure that God hath sette in erthe for to lymytte therebi thinges rightwislye.” Allegorie       And evin as God is hede of justice and of alle ordris, it is necessarie to the chyvalerous spirit that wil come to the victorious blisse for to have this vertu. And Seinte Bernarde seith in a sermon that justice is not ellis but to geve every man that is his. “Geve, than,” seith he, “to thre maner of pepil that the which is theires, that is to sey, to thi sovereyne, to thi felawe, and to thi subjecte: to thi sovereyne, reverence and obeisaunce, reverence in herte and obeisaunce of bodi; to thi felawe, thou scholdist geve councell | and helpe, councell in teching hym where he is ignoraunt and helpe him in confortyng his noun-power; to thi suget, thou scholdest gif him keping and chastisyng, kepyng in kepyng hym from evil deedis, chastisyng in chastisyng hym if that he have doon amys.” And to this proverbe Salamon seith in his proverbis, “Excogitat justus de domo impii, ut detrahat impios a malo; gaudium est facere justiciam.” Proverbiorum xxio capitulo.

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Chapter 5: Perseus, Pegasus, and Andromeda Texte Also remembre thee of Percyvalle, Whos name is knowen overalle Throughoute the worlde, bothe softe and harde. The swifte hors Pegasus aftirwarde He rode him through the aire fleyng, And Andromeda in his goyng Fro the bellue he hir delyvered, And with his strengthe hire from him reved, As a righte good errant myghti knyghte Brought hir agen to hir kyn ful ryghte. This deede in your mynde loke that ye holde, For a good knyght scholde kepe that is bolde. This wey if that he wul have expresse Wurschip, which is myche better than rychesse, His schynyng schelde than loke thou uppon, The which hath overcome many oon. With his fauchon loke that thou arme thee: Both strong and stedfaste than schalte thou be.

(see note); (t-note) everywhere; (t-note) pleasant; harsh; (see note) flying; (t-note) (see note) sea monster rescued seeking adventure (t-note) unambiguous (t-note) curved sword

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Glose       And because that it is acording thing for a good knyghte to have wurschip and reverence, we schal make a figure aftir the maner of poetis. Percivall was a ful wurthi knyghte and wanne many reaumes, and the name of the greete lande of Perce come of hym. And poetis seide that he rode the hors that flawe in the eire, the which was callid Pegasus, and that is to understande a good name, the whiche fleith through the eire. He bare in his hande a fauchon or a glayve, the which is seide for the grete multitude of pepil that were disconfited be him in many batailles. He delyvered Andromeda fro the bellue. This was a kynges doughter, the which he delyvered from a monstre of the see, the which be the sentence of the goddes scholde a devoured hire. This is to understande that alle knyghtis scholde socoure wommen that | hadde nede of theire socoure. This Percivalle and the hors the which fleeth may be noted for the good name that a good knyghte scholde have and gete be his good desertes, and there sholde he ride, that is to seye, that his good name scholde be borne in alle contrees. And Aristotil seith that a good name makith a man schynyng to the worlde and agreable in presence of princes. Allegorie       The chivallerous spirite scholde desire a good name among the saintis of hevin geten be his good desertis. The hors Pegasus that bereth him schal be his good angell, the which schalle make good reporte of him at the day of dome. Andromeda that schalle be delyvered, it is his soule, the which he delyverith from the feend of hell be the overcomyng of synne. And that a man on the same wise scholde wilne to have a good name in this worlde to the plesaunce of God and not for veinglorie, Saint Austin seith in the Book of Correccion that two thingis be necessarie to serve welle, that is to sey, good concience and good name, conscience for feith and good name for his neghbourgh. And whoso trustith in conscience and despiteth a good name, he is cruelle, for it is a signe of a noble corage to love the weel of a good name. And to this purpoos seith the wise man, “Curam habe de bono nomine: magis enim permanebit tibi quam mille thesauri preciosi.” Ecclesiastici xlio capitulo.

Chapter 6: Jupiter Texte And with thin inclinacions Of Jovis softe condicions Loke thou have. The bettir thou schalt be Whan that thou kepiste theim ryghtfulle.

Jupiter's benevolent; (see note); (t-note) carefully; (t-note)

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Glose       As it is seyde, poetis, the which wurschipid many goddes, thei heelde the planetys of hevin for special goddes and of the seven planetis thei named the seven daies of the woke. Thei wurschipped and held Jovis or Jubiter for theire grettist god, because that he is sette in the hiest spere of the planetys under Saturne. The day of Thursday is named of Jovis. And namely the philosophres gaf and compared the vertues of the seven metallis to the seven planetis, and named the termes of theire sciences be the same planetis, as a man may see in Jeber and Nicholas and in othire auctours of that science. To Jovis is goven copir or bras. Jovis or Jubiter is a planete of softe condicion, amyable and ful gladde, and figure to sangwen complexion. Therfore Othea seith, that is to seye prudence, that a good knyghte scholde have the condicion of Jubiter, and the same scholde every noble man have pursuwyng knyghthood. To this purpos seith Pictagoras that a kyng scholde be graciouslye conversant with his pepill and schewe to theym a gladde visage, and on the same wise it is to understand of alle wurthi pepille tendyng to wurschip. Allegorie       Now lete us brynge to oure purpos in allegorie the propirtees of the seven planetis. Jovis, the which is a softe and a mankyndely planete, of the which the good knyghte scholde have condicions, may signifie to us mercy and compassion that the good knyght hadde, Jhesu Criste, that it is the which the spirite schold have in hymselfe. For Seint Gregori seith in the Pistill of Poncian, “I remembre not,” seith he, “that ever I herde or redde that he dide of evill deth that hath wil to fulfille the deedis of merci, for merci hath many praieres, and it is impossible but that many preiers most nedis be exhauncid.” To this purpos oure Lord seith in the Gospell, “Beati misericordes: quoniam mise-|ricordiam consequentur.”

Chapter 7: Venus Texte Of Venus in no wise make thi goddesse, And for nothing set store be her promys. To folowe here it is ravenous, Bothe unwurschipful and perlous.

(see note) overtaxing; (see note) perilous

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Glose       Venus is a planete of hevin aftir whom the Friday is named, and the metal that we calle tyn or peuter is goven to the same. Venus geveth influence of love and of ydelnes, and sche was a ladi called soo, the which was quene of Cipre. And because that sche excedede alle wommen in excellent beauté and jolynes, and was right amorous and not stedefaste in oo love but abaundoned to manye, thei callid hire goddes of love. And because that sche geveth influence of lecherie, Othea seith to the good knyght that he make hir not his goddesse. This is to understande that in such liif he scholde not abaundon his bodi ne his entente. And Hermes seith, “The vice of lecherie steyneth alle vertues.” Allegorie       Venus, of whom the good knyghte scholde not make his goddesse, it is that the good spirite in himselfe scholde have no vanité. And Cassidoire seith uppon the Psaulter, “Vanité made a voide degree to become a fende, and gaf deth to the first man, and voided hym from the blissidnes that was grauntid unto him. Vanité is moder of alle yvelles, welle of alle vicis, and the veyne of wikkidnes, the which puttith a man oute of the grace of God and settith hym in His hate. To this purpoos | David seith in his Psaulter, speking to God, “Odisti omnes observantes vanitates supervacue.” Psalmo xxxmo.

Chapter 8: Saturn Texte If thou assemble thee in jugement, Be like to Saturne in avisement: Ere that thou geve thi sentence verili, Bewarre that thou geve it not doutousli.

consideration; (see note) judgment conclusively ambiguously

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Glose       Satirday is named aftir Saturne, and the metalle that we calle leede is goven therto, and it is a planete of slowe condicion, hevi and wise. And there was a king in Grece had the same name, the which was ful wise, of whom poetis spake under coverture of fable. And thei seide that his son Jubiter cutte from hym his prevy membres, the which is to understande that he took from him his myghte and disherited him and drof him away. And because that Saturne is hevi and wise, Othea seith that a good knyghte scholde peise a thing greetly ere that he gaf his sentence, whethir it be in price of armes or of any othir deede. And every juge may note this same that hath offices longyng to jugement. And to this purpos Hermes seith, “Thinke well uppon alle thinge that thou haste for to do and in especiall in jugement of othir.” Allegorie       As the good knyghte scholde be slowe in the jugement of othir, that is to sey, to peise well the sentence or that he geve it, on the same wise, the good spirite sholde do in that the which longith to him, for to God longith the jugemente, the which can discerne cau-|ses ryghtwisli. And Seint Gregor seith in his Moralles that whanne our freilnes cannot comprehende the jugementis of God, we oughte not to discute theym in bolde wordes, but we oughte to wurschip them with feerful scilence, and how mervelous that ever we thoughte them, we schulde holde them juste. And to this purpos spekith David in the Psaulter, “Timor Domini sanctus, permanet in seculum seculi; iudicia Domini vera, iustificata in semet ipsa.” Psalmo xviiio.

Chapter 9: Apollo Texte Lete thi worde be clere and trewe in kynde. Appollo schall geve it thee in mynde, For he be no mene may noon ordure Suffre no wise under coverture.2

character; (t-note) (see note)

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Glose       Appollo or Phebus, that is the sonne, to whom the Sonday is goven and also the metall that is callid golde. The sonne be his clernes schewith thinges that be hidde. And therfore trouthe, the which is clere and schewith secrete thinges, may be goven to him. The which vertu scholde be in the herte and in the mouth of every good knyght. And to this purpos seith Hermes, “Love God and trouth, and geve good councell.” Allegorie       Appollo, the which is for to sey the sonne, be whom we notifie trouth, we may take that man scholde have in his mouthe the trouthe of the verray knyghte Jhesu Crist and flee all falsnes. As Cassiodor seith in the book of the Preysing of Seynt Paul, “The condicion of falsnes is such that, where as it hath no geynseyng, yit it fallith | in himself, but the condicion of trouth is to the contrarye, for it is soo sette that the more geynseyng of adversaryes that it hath, the more it encrecith and reisith hymself.” To this purpos seith Holy Scripture, “Super omnia vincit veritas.” Tertii Esdre.

Chapter 10: Phoebe Texte Unto Phebe resemble not. For whi? He is to chaungeable and enemy To stedfastnes and to corage stronge, Malencolyous is and full of wronge.

(see note); (t-note) She (sic; see note) character Melancholic; (see note); (t-note)

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Glose       Phebe is callid the mone, of whome the Monday hath his name, and to him is goven the metall that we call silvere. The mone restith noon houre in a ryght poynte and geveth influence of unstedfastnes and foly. And therfore it is seyde that a good knyght schold kepe him from such vices. And to this purpos Hermes seith, “Use wisedome and be stedfast.” Allegorie       Phebe the mone that we note for unstedfastnes, the which a good knyght scholde not have, nor, on the same wise, the good spirite. As Seint Ambrose seith in the Pistill of Simpliciam that a fool is chaungeable as the mone, but a wise man is ever stedfaste in oo state, where he never brekith for fere ne chaungith for no myghte; he reisith him not in prosperité ne plongeth not in hevynes. There where wisedome is, there is vertu, strengthe, and stedfastnes. The wise man is evere of oo corage: it lessith not ne encreceth not, | for chaungyng of nothing; he floterith not in diverse oppiniones but abidith perfit in Jhesu Crist, groundid in charité and roted in feith. And to this purpos seith Holy Scripture, “Homo sanctus in sapiencia manet sicut sol: nam stultus sicut luna mutatur.” Ecclesiastici xxviio capitulo.

Chapter 11: Mars Texte I doute not in noo wise: Mars thi fader Thou shalte folowe him in every mater, For thin high and noble condicion Drawith therto thine inclinacion.

(see note) (see note); (t-note) your inclination that way; (t-note)

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Glose       The Tuwisday is named aftir Mars, and the metall that we calle yrin is goven to hym. Mars is a planete that geveth influence of werres and batailles. Therfore every knyght that loveth and suweth armes and deedis of knyghthode and hath a greet name of wurthynes may be callid sone of Mars. And therfore Othea named Hector soo, notwithstandynge he was sone to kynge Priant, and seide he wolde well folowe his fader, in as mych as a good knyghte oughte for to do. And a wise man seith that be the deedis of man may be knowen his inclinacions. Allegorie       Mars the god of bataille may wel be callid the sone of God, the which batailled victoriousli in this world. And that the good spirit scholde, be example, folowe his fader Jhesu Criste and feighte agens vices, Seint Ambrose seyeth in the first Book of Offices that; whoso will be Goddes frende, he most be the fendes enemye, whoso wull have peas with Jhesu Crist, he most | have werre with vices. And evin as in veine men makith werre in the felde with foreine enemyes there where the cité is ful of homely spies, on the same wise noon may overcome the evilles outeward that will not werre strongeli the synnes of theire soulis, for it is the most glorious victorie that may be for a man to overcome hymself. And to this purpos spekith Seint Paule in the pistill, “Non est nobis colluctacio adversus carnem et sanguinem, sed adversus principes et potestates, adversus mundi rectores tenebrarum harum, contra spiritualia nequicie, in celestibus.” Ad Ephesios vio capitulo.

Chapter 12: Mercury Texte Of thi faucon be thou boolde and pleyne, And of thi word bothe clene and certeyne. Mercury schall teche thee that, hole and sounde, The which of good speche knowith wel the grounde.

elegance of speech; well-spoken; unambiguous; (see note) safe and sound; (see note); (t-note) foundation

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Glose       The Wednysday is named aftir Mercury, and quyk silvere is goven therto. Mercury is a planete that geveth influence of pontificalle behavynge and of faire langage arayed with retorik. Therfore it is seide to the good knyghte that he scholde be arayed theirewith, for wurschipful behavyng and faire langage is full behovely to all nobill pepill desirynge the high price of wurschip, soo that they kepe theim from to mych langage. For Diogenes seith that of all vertues, the more the bettir, save of speche. Allegorie       Mercury, the which is callid god of langage, we may understand that the knyghte of Jhesu Crist scholde be araid with good prechinges and wordes of techinges, and also thei scholde love and wurschip the sche|weres therof. And Seint Gregor seith in his Omelies that men scholde have the prechoures of Holi Scripture in greete reverence, for thei be the messengeres that gooth to oure Lorde, and oure Lorde folowith theim. Holi prechinge makith the weye, and thanne our Lorde cometh into the dwellinge place of oure herte. The wordes of exortacion makith the cours, and so trouthe is receyved into our understandynge. And to this purpos oure Lorde seith to his apostolis, “Qui vos audit, me audit: et qui vos spernit, me spernit.” Luce xmo capitulo.

Chapter 13: Minerva Texte Of alle maner soortes of armure For to arme thee with, bothe wel and sure, Be thi moder nowe signed schall be, Minerve, the which is not bitter to thee.

armor provided; (see note); (see note); (t-note) (see note); (t-note)

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Glose       Minerve was a ladi of grete connynge and fonde the crafte to make armure, for afoore the pepill armed them not but with cuirboille, and for the grete wisedome that was in this ladi, thei called here a goddes. And because that Hector couthe sette armure wel awerke and that it was his ryghte crafte, Othea callid him the sone of Minerve, notwithstandyng he was sone to Quene Echuba of Troy, and in the same wise alle that loveth armes may be named. And to this purpoos an auctor seith that knyghtes goven to armes be sugettes to the same. Allegorie       Where it is seide that good armoures and strong inoughe schalle be delyvered to the good knyghte be his moder, we may understande the vertu of feith, the which is a divine vertu and is moder to | the good spirite. And that sche delyverith armoures inough, Cassiodoire seith in the Exposicion of the Crede that feith is the lighte of the sowle, the gate of paradis, the wyndowe of liif, and the grounde of everlastinge helthe, for withoute feith noon may please God. And to this purpoos seith Seint Paule the Appostoll, “Sine fide impossibile est placere Deo.” Ad Hebreos xio capitulo.

Chapter 14: Pallas and Minerva Texte Joyne to thee Pallas the goddesse And set her ryghte with thi wurthinesse. If thou have her, good fortune thou schalte fele: Pallas with Minerve is sittyng full wele.

(see note); (t-note) properly suitable

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Glose       Also where it is seide that Pallas scholde be joyned with Minerve, the which is wele sitting, men schall understande that Pallas and Minerve is all oo thing, but the names be dyverse and be taken to two understandinges. For the ladi that is callid Minerve was so surnamed Pallas of an ile that is callid Pallaunce, of the which sche was borne, and because that sche generally in alle thinges was wise and fond many newe craftis feire and subtile, thei callid here goddes of connyng. Minerve is callid thus in that the which longeth to knyghthod and Pallas in alle thinge that longeth to wisedome. And therfore it is seyde that he scholde joyne wisedome to knyghthode, the which is ful wel according therto, and that armes scholde be kepte may be understanden be feith. To this purpos seith Hermes, “Joyne the love of feith with wisedome.” Allegorie       And as that Pallas, the which is noted for wisedome, scholde be joyned with knyghthoode, the vertu of hoope scholde be joyned | with good vertues of the knyghtli spirite, withoute the which he may not availe. For Origene seith in the Omelies uppon Exode that the hoope of the goodes that be for to come is the solas of theim that travaylith in this deedli liif, liche as to laboreris the hoope of theire payment softith the laboure of theire besynesses and as to champions that be in bataille the hoope of the croune of victorie esith the woo of theire woundis. And to this purpos seith Seint Paule the Apostill, “Fortissimum solacium habemus, qui confugimus ad tenendam propositam spem, quam sicut anchoram habemus anime tutam.” Ad Hebreos vio capitulo.

Chapter 15: Penthesilea Texte Pantasselle have thou favour unto That for thi deth schal have mychil wo. Such a womman scholde be loved and knowe, Of whom soo nobill a voyce is sowe.

(see note) profound sorrow; (t-note) acknowledged; (t-note) reputation; spread about

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Glose       Pantasselle was a ful faire mayden and quene of Damazoine, and of merveillous wurthines in armes and in hardines. And for the greete goodnes that the high name witnessed through the worlde of Hector the wurthi, sche loved him ryghte hertily, and fro the partyes of the Est sche come to Troy in the tyme of the greete seege for to see Hector. But whanne sche foonde him deede, sche was out of mesure hevy, and with a greete hoost of fulle chevallerous gentilwommen, vigorousli sche venged his deth, where sche dede merveilous worthinesses, and many grete grevaunces sche dide to the Grekis. And because that sche was vertuous, it is seide to the good knyghte that he scholde love here, and that is to understande that every | good knyghte scholde love and preise every vertuous persone, and namely a womman strong in vertu of witte and conscience. And this womman that is woful for the deth of Hector is understanden be wurthines and valure, whan it is dulle and deedid in knyghthoode. And a wise man seith, “Bounté scholde be alowed where that it is perceyved.” Allegorie       Be Pantasselle that was socourrable we may understande the vertu of charité, the which is the thyrde divine vertu that the good spirite scholde perfightly have in himself. Cassidoire seith that charité is as the reyne, the which fallith in the prime-temps, for it distillith the dropes of vertues, under the which greine good wil groweth and good hope fructifieth, that is to be pacient in adversité, temporat in prosperité, paciente in meekenes, joyous in affliccions, welwillyng to his enemyes and frendis, and namely to his enemyes to be communiall of his goodes. To this purpos seith Seint Paule the Apostill, “Caritas paciens, benigna est; caritas non emulatur, non agit perperam, non inflatur, non est ambiciosa, non querit que sua sunt.” Prima ad Corinthios xiiio capitulo.

Chapter 16: Narcissus Texte Narcisus loke ye resemble not Nor in to mych pride wynde you not, For to overwenyng haughteyn knyghte Of many a grace is voide ful ryghte.

(see note) involve (wrap) yourself; (t-note) over-confident arrogant spiritually destitute

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Glose       Narcisus was a yong bachelere the which for his greete beauté reised him in soo greete pride that he hadde alle othir in dispraise. And because that he preised noon but himself, it is seid that he was soo amorous and assottid of himself that he dide aftir that he hadde beholden him-|self in the welle. This is to understande be the overwenyng or ouctrecuidez man of himself, wherein he beholdith him. Therfore it is defended the good knyghte to beholde himselfe in his good deedis, wherethrough he myghte be overwenyng. And to this purpos seith Socrates, “Sone, beware thou be not deceyved in the beauté of thi yougth, for that is no durable thing.” Allegorie       Nowe lete us sette in allegorie appliking to our purpos to the seven deedly synnes. Be Narcisus we schal understande the synne of pride, fro the which the good spirite scholde kepe him. And Origene seith in the Omelies, “Whereof is it that erthe and asschis pridith him, or how dare a man reise him in arrogance, whan he thinkith whereof he is comyn and what he schal become, and in how freel a vessell the liif is inne al nakid, and in what harlotries he is plonged, and what unclene materis he cecith nevere to caste from his flesch be alle the condites of his bodye?” And to this purpos seith Hooly Scripture, “Si ascenderit ad celum superbia eius, et caput eius nubes tetigerit, quasi sterquilinium in fine perdetur.” Job xxmo capitulo.

Chapter 17: Athamas and Ino Texte Athamas ful of righte greete madnes, The goddes verily of woodnes, She feersly strangeled her childer tweyne. Therfore, greete ire I defende thee pleyne.

(see note) madness; (t-note) fiercely; (see note) forbid; completely; (t-note)

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Glose       Athamas was a kinge maried to Quene Ino, the which made sothen corne to be sowen for to disherite hire stepchildere, for sche with money corrumped the prestis of the lawe, the which reported the answeres of the goddes, thus seying to the kinge and to theim of the contré | that the corne the which men had sowen profited not, wherfore it pleasid the goddes that two fayre and gentil childer, the which the kinge hadde, were driven awey and exiled. And because that the kynge consentide the exilynge of the two childer, although that he dide it agens his wille and with greete sorowe, the fable seith that the goddes Juno wolde take vengeaunce therefore and went into helle to compleyne to the goddes of woodenes that sche myght come to kinge Athamas. Thanne the horrible and the feerfull goddes come with alle here serpently heres and sette here on the fumerell of the palais and strecchid here armes to bothe sides of the gate. And then there began such strife betwene the kinge and the quene that nerehande eche of theim had sleyne othir. And when thei wende to have ronne oute of the palais, thanne the wood goddes druwe oute of her righte foule herres two horrible serpentis and keste in theire lappes. And whan that thei sawe them so feerfull, thanne thei waxe bothe madde. Athamas slowe the quene for woodenes and than his two childer, and himself lepte into the see from an high roche. The exposicion of this fable may well be that a quene myghte be soo diverse to here steppe childer that for some malice she myghte disherite them, for the which aftir peas myghte not be hadde betwene the fader and the stepmodere, and it myghte be soo that at the laste he slewe them. And because that ire is a deedly vice and soo ivill that he that is soore teynte therwith hath no knowying of reson, it is seide to the good knyghte that he scholde kepe him from ire, for it is a to greete defaute in a good knyghte to be angry. And therfore Aristotill seith, “Kepe thee from ire, for it troubleth the understandynge and distroubleth reson.” Allegorie       Be Athamas, the which was soo full of ire, we schall propirly understande the synne of ire, the which the good spirite sholde | voide from him. And Seynt Austin seith in a pistell, “Liche as vynegre, where it is put in a vessell, corrumpith the vessell that it is ynne if it abide longe thereynne, so ire corrumpith the herte wherein it is sette, if it abide longe therynne, that is to sey, fro day to day.” Therefore seith Sent Paul the Apostle, “Sol non occidat super iracundiam vestram.” Ad Ephesios iiiio capitulo.

Chapter 18: Aglauros Texte Of al thing that thou maist see with ighe Fle ever the fals goddes envie, That made Aglaros grener than yvi, The which to a stoon chaungid was therbi.

eye; (see note); (t-note) (see note)

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T N; T T N; T T T N; T T T N T N; T T N N; T

Glose       A fable seith that Aglaros was sister to Herce, the which was so faire that for here beauté Mercurius the god of langage wedded hire, and thei were Cicropos doughteris, kyng of Athenes. But Aglaros had so myche envie to her sister Herce, the which for here beauté was so avaunced as to be maried to a god, that sche become through here enforcyng in envie drie and discolourid, and grene as an ivi leef for envie that sche had to here sister. On a day Aglaros was sette on the thresscholde of the dore and lettid Mercurius the entré into the hous and for no praiere that he praied here sche wold not suffre him to entre. Thanne the god wexe wroth and seide that evyr mote sche abide there stille, as harde as here corage was. And thanne Aglaros become as harde as a stoon. This fable may be likenyd in liche caas to falle to sum persones. Mercurius may be a myghti man, wel-spekyng, the which made his sister to be prisoned or to dye for sum displesire that sche had doon to him. And therfore it is seide that sche was chaungid to a stoon. And because it is | to foule a spotte and agens gentilnes to be envious, it is seide to the good knyght that of all thinge he kepe him there-froo. And Socrates seith, “He that berith the fardel of envie hath perpetuel peyne.” Allegorie       Liche as this auctorité defendith the good knyght envie, the same vice Holi Scripture defendith the good spirit. And Sent Austin seith, “Envie is hate of othres felicité, for the deedis of the envious man stretchith agens thoo that be gretter than he, because he is not as grette as thei; agens thoo that be evinli to him, because that he is not gretter than thei; and agens tho that be lesse than he, for fere that thei schulde waxe as grete as he. To this purpose Holi Scripture seith, “Nequam est oculus invidi: avertens faciem suam.” Ecclesiastici xiiiio capitulo.

Chapter 19: Ulysses and Polyphemus Texte Ferre ne slowe beware that thou not be. Froo the malice loke that thou kepe thee Of Ulixes, that the geauntes yghe Stale, though he loked nevere so cleerlye.

Too long; slothful; (see note); (t-note) From; (t-note) eye; (see note) Stole; (t-note)

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Glose       A fable seith that whan Ulixes retourned into Grece, aftir the destruccion of Troye, grete rages of tempestis brought his schippe into an ile, where a geaunt was that had but oon yghe in the myddes of his forhede, the which was of an huge gretnes. Ulixes be his subtilté stale it and toke it from him, that is to seye, he put it oute. This is to understande that the good knyght schulde beware that slouth overtooke him not with deceytis and wiles of malicious pepill, so that his yghe be not taken awey, that is to seye, the yghe of his understandynge in his wurschip, in his getynge, or in that | the which is derere to hym, as many inconveniencis falleth ofte through slouth and lacchesse. And to this purpos seith Hermes, “Blessid is he that usith his dais in dewe occupacions.” Allegorie       Where it is seide that the good knyghte schulde not be ferre ne slowe, we may understande the synne of slouthe, the which the good spirite scholde not have. For as Bede seith upon Salamones Proverbis, “The slowe man is not wurthi to regne with God, the which wil not laboure for the love of God, and he is not wurthi to receive the crowne promysed to knyghtis, the which is a cowarde to undertake feldes of bataile.” Therfore the Scripture seith, “Cogitaciones robusti semper in habundancia, omnis autem piger in egestate erit.” Proverbiorum xxio capitulo.

Chapter 20: Latona Texte In no wise strive with no frosschis, Ne defoule thee not in theire brothis. Ayens Lathonna thei assemblid sore, And troubled the cleire watir here afore.

frogs defile; water they have been in forcefully; (see note) before her

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T N T N T N; T N T T T T N T T N; T N; T

Glose       The fable seith that the goddes Lathonna was moder to Phebus and to Phebe, the which is the son and the mone, and sche bare them bothe in hire wombe. Juno chaced hire in everi contré because sche was conceived be Jubiter, hir housbonde. On a day the goddes Lathonna was travailed gretli, and sche arived on a waisch, and than sche aboode uppon the watir for to staunch hir gret thirst, there where a grete felauschip of carles were for to bathe them in the watir for the hete of the son, and began to chide Lathonna and troubled hir watir that sche wende to a dronken of, and for no praiere that sche made thei wolde not suffre hire drynke ne had no pité of hire myschefe. Than sche cursid them | and seide that ever aftir mote thei abide stille in the broth. Than were thei foule and abhominable and cecid nevyre of braynge ne chidynge. So the carlis become frosschis, the which nevyr sithen cecid of braynge, as it schewith in somere tyme be ryveres sides. This may be takin be communes that dide some displesere to sum grete maistres, the which made them to be caste in a ryvere and to be drounyd, and thus become thei frosschis. And it is to understande that a goodli knyght schulde not soile him in the broth of vilony, for liche as vilony may not suffre gentilnes, on the same wise gentilnes in himself may not suffre vilony, and nameli not to stryve ne to make debate with a persone vilonous of condicions, ne to speke outragiousli. Platon seith, “He that joyneth to his gentilnes nobles of good condicions is to prayse, and he that holdith him content with the gentilnes that cometh of his kynne withoute addynge therto some good condicions sholde not be hoolden noble.” Allegorie       Be the carles that become frosschis we may understande the synne of covetise, the which is contrary to the good spirite. For Sent Austin seith that a covetous man is liche to helle, for helle can not swolowe so many soulis to sey that he had ynough; even so, though al the tresoure of the worlde were hepid togidere to the possession of the covetous man, he schulde not be satisfied. To this purpos the Scripture seith, “Insaciabilis oculus cupidi in partem iniquitatis: non saciabitur.” Ecclesiastici xiiiio capitulo.

Chapter 21: Bacchus Texte Accorde noo thinge with the god Bachus, For his tatchis be foul and vicious. Hiis disportes be neither good ne fyne, For he makith the pepill turne to swyne.

Agree; (see note); (t-note) habits; sinful; immoral; (t-note) pleasures; pure

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T T N; T N; T T N N; N

Glose       Bachus was the man that first planted vynes in Grece, and whanne they of the cuntré felte the strengthe of the wyne, the which made them dronken, thei seide that Bachus was a god, the which had goven such strengthe to his plante. Be Bachus is understanden dronkenes, as that the which is a ful unbehovely thing to alle noble men and to a man that wolde use reson. And to this purpos Ipocras seith that superfluytes of wynes and metis destroieth bothe body, soule, and vertues. Allegorie       Be the god Bachus we may understande the synne of glotonye, from the which the good spirite schulde kepe him. Sent Gregory seith in his Moralles that, whan the vice of glotonye hath the maistrie of a persone, he lesith al the good that he hath don; for, whanne the beli is not restreyned be abstinence, alle vertues be drowned togidere. And therfore Sent Paul seith, “Quorum finis interitus: quorum Deus venter est: et glori in confusione eorum, qui terrena sapiunt.” Ad Philipenses iiio capitulo.

Chapter 22: Pygmalion Texte Pymalyones ymage for to fele, If that thou be wise, sette therbi no dele, For of such an ymage so wel wroughte The beauté therof was to dere boughte.

caress; (see note) value made dearly; (t-note)

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N T N T T T T T T N; T; T T N T N; T N

Glose       Pymalion was a ful subtil werkman in makyng of ymages, and a fable seith that, for the gret lewdenes that he sawe in the wommen of Cidoyne, he dispreisid them and seide he schulde make an ymage wherein there schulde be nothing for to blame. He made an ymage after a womman of sovereyne beauté. Whan he had ful made it, love, the which subtilli can ravysch hertis, made him to be amorous uppon the ymage, so that | for hire he was vexid with wois of love, ful of clamoures and pitous sighynges that he made to it. But the ymage, which was of ston, understoode him not. Pymalion wente to the temple of Venus, and he made there so devout prayers to hire that the goddes had pité, and, in schewyng therof, the bronde that sche helde be hireself began to take fire and schewe flaume. And than the lovere was mery for that tokne, and went towarde his ymage, and tooke it in his armys and warmed it so sore with his nakid flesch that the ymage had liif and began to speke. And so Pymalion recoveryd joye. To this fable may be sette many exposicions, and in liche wise to othir such fables. And the poetis made them because that mennys understandynge schulde be the more scharpe and subtill to finde dyvers exposicions. It may be understanden also, be the dispreisinge, that Pymalion dispraisid the lewednes of lewde wommen and enamoured him on a mayden of righte grete beauté, the which wolde not or myght not understande his pitous pleyntes, no more than the ymage of ston had doon. That is to sey, be thinkynge on the faire beautes, he was anamoured, but at the last he prayd hire so much and kepte him so nere here that, at the last, the mayden loved him at his wille and he hadde hire to mariage. Thus the ymage that was harde as ston recoverid liif be the goddes Venus. So it wolde be seide that the good knyghte scholde not be assottid of such a made ymage in such wise that he lefte to folowe the crafte of armes, to the which he is bounde be the ordre of knyghthode. And to this purpos seith Abtalyn, “It longith nothinge for a prince to assote him on nothing that is to be reprevede.” Allegorie       Pymaliones ymage, on whome the good knyght schulde not be assottid, we schal take for the synne of lecherye, from the which the knyghtli goostli spirite schuld kepe his body. Wherefore Sent Jerom seith in a pistil, “O, fire of helle,” seith he, “of whome the wode is glotonye, | the flaume is pride, the sparkis be foule wordes, the smoke is the evill name, the assches is poverté, and the ende is the turment of helle.” To this purpos seith Sent Petir the Apostill: “Voluptatem existimantes delicias: coinquinacionis et macule, deliciis affluentes, conviviis suis luxuriantes.” Secundem Petri, iio capitulo.

Chapter 23: Diana Texte Of Diane remembre besili, For the honesté of thi bodi. For hire pleasith no vileyns liif, Ne no dishonesté ne striif.

attentively; (see note) chastity no villainous life pleases her; (t-note) sexual indulgence; (t-note)

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Glose       Diane, that is the mone, and as there is nothinge so evill but that it hath some good propirté, the mone geveth chaste condicion. And thei named it after a ladi that so was callid, the which was ful chaste and was ever a virgin. So it wolde be seide that honesté of the bodi is ful wel longing to a good knyght. And to this purpos Hermes seith, “He may not be of parfit witte that hath in him no chastité.” Allegorie       And, for to brynge to mynde the articules of the feith to oure purpos, withoute the which a good spirite may litel avayle, for Diane we schal take God of hevyn, the which is without any spott of unclene love, to whom a thinge foulid with synne may not be agreable. To the knyghtli spirite, than, it is necessarye to beleve uppon the makere of hevyn and of erthe, as the first articule of the feith seith, the which Sent Petir the Apostill sette, “Credo in Deum Patrem omnipotentem, creatorem celi et terre.”

fol. 20v

Chapter 24: Ceres Texte Be thou like to the goddes Ceres, That took fro noon but gaf to corn encrees: In such wise abandoned schulde be The good knyghte, wel sette in his degré.

(see note) generous; (see note) social rank; (t-note)

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N; T T N; T T N; T N T T N

Glose       Ceres was a ladi that fonde the crafte to ere lande, for afore gaineyers sewe withoute laboure. And because that the lande bare the more plenteuouslye after that it was eried, they seide that sche was a goddes of cornys. And they callid the lande after here name. Wherefore, it wolde be seide that, as the lande is habundaunte and a large gevere of alle goodes, on the same wise schulde a good knyghte be habundaunte to alle persones and to geve his helpe and comforte aftir his powere. And Aristotill seith, “Be a liberal gevere and thou schalte have frendes.” Allegorie       For Ceres, to whom the good knyght schulde resemble, we schall take the Sone of God, whome the good spirite schulde folowe, the which hath goven so largeli to us of high goodes, and in him schuld be beleved stedfastli. As the secunde articule seith, the which Sent John sette, “Et in Jhesum Cristum, filium eius unicum, Dominum nostrum.”

Chapter 25: Isis Texte Alle high vertues, as that be wel sette, In thee as in Isis let them be sette And al maner greynes fructifie. In such wise schuldest thou edifie.

placed; (t-note) planted (spliced); (see note); (see note); (t-note) flourish In such a way; grow strong in virtue; (see note); (t-note)

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N; T T T N N; T T N N

Glose       Ysis, as poetis seith, is goddes of plantis and graffis, and sche geveth them strengthe and growinge to multeplie. Therefore it is seide to the good knyght that so schulde he fructifie in alle vertuis and eschewe alle evyl vicis. And Hermes to this purpos seith, “O man, if thou knewe the inconveniencie of vice, what thou woldest beware | thereof, and if thou knewe the reward for wurthynes, what thou woldest love it greetly!” Allegorie       There where it is seide that the good spirite schulde be like to Isis, the which is a plantere, may be understanden the blessid concepcion of Jhesu Criste be the Holi Goost in the blissid Virgin Marie, moder of all grace, of whom the grete bounteis may not be ymagyned ne hoolly seide, the which wurthi concepcion the good spirite schulde have hoolly in hym, and kepe this holy articule stedfastli, as Sent James the Gretter seith, “Qui conceptus est de Spiritu Sancto, natus ex Maria virgine.

Chapter 26: Midas Texte To the jugement in no wise holde thee Of Migdas, the which nothyng wisele Jugede. Be his councel set thou no store, For eeris of an asse he hadde therefore.

under no circumstances wisely; (see note) put no stock in ears

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T N; T T N T N; T T T T N N T N; T N; T N

Glose       Migdas was a kynge that had litel understandynge, and a fable seith that Phebus and Oan, the god of pasturis, stroof togedere, and Phebus seide that the sowne of the harpe is more to preise than the sowne of the pipe or of the floyte. Oan helde the contrarye and seide that the sowne of the floyte was more to preyse. Thei made Migdas juge of that discorde, and aftir that thei were bothe joyned afore Migdas, at longe leiser he jugede that the sowne of the floyte was bettir and more plesante than the sowne of the harpe. So the fable seith that Phebus, the which was greved, hadde despite of his jugement and made him rude eeris liche an asse in schewynge that he had understandynge of an asse, the which hadde juged so folily. It may be also that some juged lewedly agens a prince or a myghti man, the which ponysschid him, makynge him to bere | on him some signe of a foole, the which is understanden be the eeris of an asse. Also it is to understande be this fable that a good knyght scholde not holde him content with a lewde jugement not grounded on reson, ne himself scholde be no juge of so defauty a sentence. A philosophre seith to this purpos that a fool is liche a molle the which herith and understandith not. And Diogenes likenyth the fool to a stoon. Allegorie       The jugement of Migdas, the which a good knyghte scholde not kepe, we may understande Pilate, the which juged the blessid Sone of God to be taken and streyned as an harpe and to be honged on the gebet of the Crosse as a briboure, he the which was pure withoute any spotte. Also it is to understande that the good spirite scholde bewarre how he schulde juge an innocent, and he schulde beleve the articule that Sent Andrewe seith, “Passus sub Poncio Pilato, crucifixus, mortuus, et sepultus.”

Chapter 27: Hercules, Pirithous, and Theseus Texte As trewe felawes of armes dooth, Unto helle, whither that soulis gooth, Thou schuldest goo, them to socoure certeyne At nede, liche as Hercules dede, as men seyne.

companions in to wherever; (see note) aid assuredly (see note); (t-note)

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T N N; T N; T N N

Glose       The fable seith that Theseus and Protheus went into helle for to rescuwe Proserpine that Pluto ravysschid, and thei hade ben evill goon hadde not Hercules a been; for theire felawes had not be socourid had he ne been, the which dide so notable deedes of armys that he affraide alle the peple of helle, and he smote assonder Acerberus the porterys cheynes. So it is seide that a good knyghte schulde not fayle his felawe for no maner of perill that myght be, for trewe felawis schulde be as oo thing and all on. And Pictagoras seith, “Thou schuldest kepe the love of thi frende diligentlye.” Allegorie       Be the auctorité that seith he schulde socoure his truwe frendis in armys unto helle, we may understande the blessid soule of Jhesu Criste, the which drewe oute the good soulis of holi patriarkes and prophetis that were in limbo. And be this example the good spirite schulde drawe to him alle vertues and beleve the articule that Sent Philip seith, “Descendit ad inferna.”

Chapter 28: Cadmus Texte Cadimus love and geve to him preisynge, And that auctorised may his techynge Be in thee. For the welle in certeyne He wan fro the serpent with grete peyne.

(see note) confirmed (validated) assuredly; (see note) won

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N N; T N N T T N T T N; N; N

Glose       Cadimus was a ful noble man and founded Thebes, the which was a cité of grete name. He sette thereynne an université and himself was greteli lettred and of grete connynge. And therfore the fable seith that he doutede the serpent at the welle. This is to understande connynge and wisedome, the which riseth alwey, that is for the welle. The serpent is noted for the peyne and the travayle that a stodiere most doute ere that he gete connynge. And the fable seith that he become a serpent himself, the which is to be understanden that he become maister and correctoure of othir. So Othea wolde sey that a good knyghte schulde love and wurschip clerkes that be lettred, the which be grounded in connynge. To this purpos Aristotill seide to Alexander, “Wurschip wisedome and fortefie it with good maistres.” Allegorie       Be Cadimus that douted the serpent at the welle, the which the good knyghte scholde love, we may understande the blessid manhode of Jhesu Criste, the which douted the serpent and wan the welle, that is to sey, the liif of this worlde, the which he passid with grete peyne | and with grete travayle, of whom he had the victorie be strengthe, whan he roos the thirde day, as Sent Thomas seith, “Tercia die resurexit a mortuis.”

Chapter 29: Io Texte Delite thee greteli in the connynge Of Yoo, more than good or othir thinge, For bi that thou maist lerne ful gretli And of good therinne take largeli.

wisdom; (t-note) goods; (see note) copiously; (t-note)

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T N; T T N; T N; T T T N; T; T T N T T T N

Glose       Yoo was a yonge jentil womman and doughter to kynge Ynacus, the which was righte connynge and fonde many maneres of lettres that had not be seen afoore. Though that som fablis sey that Yoo was Jubiter-is love and that sche become a cowe and aftir a womman as sche was. But as that poetis hath hidde trouthe under coverture of fable, it may be that Jubiter loved hire, that is to understande, be the vertues the which were in hire, sche become a cowe, for as a cowe geveth mylke, the which is swete and norisschynge, sche, be the lettres that sche fonde, gaf noryshschynge to understandynge. And in that sche was a comon womman may be understanden that hire witte was comon to alle, as lettres be comon to alle pepill. Therfore it is seide that the good knyghte schulde ful muche love Yoo, the which may be understanden be lettres and scriptures and stories of good pepill, the which the good knyghte scholde here tolde gladlye and redde, the example of the which may be vaylable to him. To this purpos Hermes seith, “Whoso enforceth him to gete connynge and good condicions, he fyndith that the which schall please him in this worlde and in the othere.” Allegorie       Yoo, the which is noted for lettres and scriptures, may be understanden that the good spirite scholde delite him to rede or to here Holy Writte and note the Scriptures in his mynde, and therebi may he lerne | to clyme to heven with Jhesu Criste be goode werkes and holy contemplacion. And he scholde beleve the wurthi articule that Sent Bartholomewe seith, “Asscendit ad celos, sedet ad dextram Dei Patris omnipotentis.”

Chapter 30: Mercury, Argus, and Io Texte Beware, in what place so that it be, In the noyse of floytes slepe not ye, For Mercurius, that softe singeth, With his floite the pepill enchaunteth.

you do not sleep pleasantly; (see note)

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Glose       A fable seith that, whan Jubiter loved faire Yoo, Juno had him in suspecion and descended from hevyn in a skye for to take hire housbonde with the deede. But whan Jubiter saugh here come, he chaungede his love to a cowe. Yit for all that, Juno was not oute of suspecion but asked him the cowe of gifte, and Jubiter agens his luste graunted it to hire, as he that dorst not geynesey hire for doute of suspecion. Than Juno gaf Argus, the which had an hundred yen, this cowe to kepe, and evere he wacchid it. But the god Mercurius, be the commaundement of Jubiter, toke his floite, the which sange softely, and blewe so longe in Argus ere that all his hundred yen were aslepe. Than he smote off his hede and took the cowe. The exposicion of this fable may be as that some myghti man loved a jentil womman that his wif tooke to hire for to make wacche on hire housbonde, that he deceyved hire not, and theruppon sette grete wacchis and clere seers, the which may be notid for Argus yen. But the lovere, be a persone malicious and wele spekinge, dede so moche that the keperes consentid to geve him his love, and thus were thei broughte aslepe be Mercurius floite and had here hedes smyten off. Therfore it is seyde to the good knyghte that he schulde not suffre to be broughte aslepe with no such floite as to be robbed of that the which he schulde kepe. And to this purpos Hermes seith, “Kepe you fro thoo | that be governed be malice.” Allegorie       Be Mercurius floite we may understande that the good spirite be not deceyved be the olde enemye through any mysbeleve of the feith or othire wise. And he schulde beleve stedfastly the articule that Sent Mathewe the Evangelist seith, that God schal come to juge the quyk and the deede, where he seith, “Inde venturus est iudicare vivos et mortuos.”

Chapter 31: Pyrrhus Texte Thinkith that Pirus schall resemble His fader and that he schall trouble His enemyes and put them to distres: The dethe he schal venge of Achilles.

(see note) attack

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Glose    &nbssp  Pirus was Achilles son and resembled ful wel his fader in strengthe and hardynes, and aftir the deth of his fader, he come to Troye and ful scharpeli venged his fader and hurted greetli the Troyens. Therfore it is seide to the good knyghte that, yif he have mysdon to the fader, lete him beware of the son whan he cometh to age. And, yif the fader be wurthi and manly, the son schulde be the same. The wise man seith to this purpos that the fadris deth askith of the son the vengeaunce therefore. Allegorie       There where he seith that Pirus schulde be liche his fader, be that we may understande the Hooli Goost, the which procedith of the Fader, in whome the good spirite schulde beleve, as Sent James the Lesse seith, “Credo in Spiritum Sanctum.”

fol. 24r

Chapter 32: Cassandra Texte Haunte thou the temple and wurschip in tyme The goddes of hevene, and at all tyme After Cassandra kepe thou the gise, If that thou wilte be holden for wise.

Frequent gods; (t-note) maintain; conduct; (see note) (t-note)

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Glose       Cassandra was kynge Priantes doughter, and sche was a ful good ladi and a devoute in theire lawe. Sche served the goddis and haunted the temple, and sche spake but litell withouten cause. And whanne sche muste speke, sche spake nothinge but that was trewe, ne sche was nevere founde with lesynge; sche was ful connynge. Therfore it is seide to the good knyghte that he schulde be like here, for lewde customes and lesinges be gretli to blame in a knyghte, for he schulde serve God and wurschip the temple, that is to seye, the chirche and the mynystres therof. And Pictagoras seith, “It is righte a loveable thinge to serve God and to halowe his seintes.” Allegorie       The auctorité seith that the good knyghte schulde haunte the temple. In liche wise the good spirite schulde doo, and he schulde have singulere devocion in the feithful Holi Chirche and in the communyon of seintes. As the articule seith that Sent Symond made, the which seith, “Sanctam ecclesiam catholicam, sanctorum communionem.”

Chapter 33: Neptune Texte If thou wilte often haunte the see, Of Neptunus thou schulde remembre thee. And thou schuldest greteli halowe his fest, That he may kepe thee evere fro tempest.

frequent; ocean (see note); (t-note) honor; (t-note)

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Glose       Neptunus uppon the paynymes lawe was callid the god of the see, and therfore it is seide to the good knyghte that he schulde serve him, that is to understande, that knyghtes, the which gooth often in many viages on the see or in othire dyverse perelles, have more nede to be | devoute and to serve God and his seintes than othire pepill, to the entente that at theire nede he may be the more socourable and helpely to them. And thei scholde take a singulere devocion to some seinte be devoute prayeres, be the which thei may calle to him or hire in there besynessis. And that the prayere of the herte is not al oonly sufficient, therfore the wise man seith, “I noyse nat,” seith he, “God al oonly to be served be wordes but be good deedis.” Allegorie       Be Neptunus, to whom the good knyghte scholde calle if he go ofte be the see, we schall understande that the good spirite, the which is contynuelly in the see of the worlde, schulde calle devoutly uppon his makere and pray that He wul gif him grace so to lyve that he may have remyssion of al his synnes. And he scholde beleve the articule that Sent Jude seith, “Remissionem peccatorum.”

Chapter 34: Atropos Texte Loke that at al tymes thou take good hede Bothe to Acropos crafte and to his spede, Which smyteth and sparith noon in no kynde. That schall make thee to have thi soule in mynde.

(t-note) strength; (see note); (t-note) strikes; under the circumstances

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Glose       Poetes callid deth Acropos, wherfore it is seide to the good knyghte that he schulde thinke that he schall not evere lyve in this worlde but sone departe therefro. Therfore he scholde sette more store be the vertues of the soule than to delite him in bodily delites (and alle Cristen peple scholde thinke theruppon), to the entente that he myghte remembre to provide for the soule, the which schall endure withouten ende. And to this purpoos Pictagoras seith that, liche as oure begynnyng cometh of God, oure ende muste nedis be there. Allegorie       There where it is seide to the good knyghte that he schulde take hede to Accropos, the which is notid for deth, the same schulde the good spirit have, the which be the merytes of the Passion of oure Lorde Jhesu Criste scholde have stedfast hope, with the peyne and diligence that he scholde put therto, to have hevene at the laste ende. And he scholde beleve stedfastly to rise agen at the day of dome and have everlasting liif, if he deserve it. As Seint Mathi seith in the last articule, where he seith, “Carnis resurrexionem et vitam eternam. Amen.”

Chapter 35: Bellerophon Texte Belorophon, let him example be, In all maner deedis that do will ye, The whiche had moche lever for to dye Thanne supporte untrouth be any weye.

(see note) (t-note) would much rather; (t-note) (see note); (t-note)

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Glose       Belorophon was a knyghte of righte grete beauté and ful of trouth. His stepmoder loved him so wel and so hoote that sche requyred it of him, and because he wolde not consente to hir wille, sche dide so moche that he was condempned to be devoured with feers bestis. And he had more lust to chese deth than to do untrouth. To this purpose Hermes seith, “Be gladder to dey withoute cause than to do a inconvenyence.” A Prolouge to the Allegorie       We schal now come to declare the commaundementis of the feith, and therto we schal take an allegorie to oure purpoos. Allegorie       Belorophon, the which was so full of trouth, may be noted for God of Hevene, and, as His high mercy hath ben to us | and is ful of trouth, we may take the first commaundement, the which seith, “Thou schalte wurschip no straunge goddes.” To this seith Seint Austin that the wurschip the which is callid the decré thou scholdist not do it, neithir to ydole ne to ymage ne to no liknes of no maner creature, for that is a dewe wurschip al-oonly to God, and in this commaundement is defended all ydolatrie. To that our Lorde seith in the Gospell, “Dominum Deum tuum adorabis, et illi soli servies.” Mathei iiiito capitulo.

Chapter 36: Memnon Texte Maymon, thi owne trewe cosin in dede, The which is thi neghboure at thi nede, He loveth thee so myche thou ought him love, And for his nede arme thi bodi above.

kinsman; (see note); (t-note) in time of need (t-note) (t-note)

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Glose       Kyng Maymon was cosin to Hector and of the Troyens lyne and whan Hector was in feers bataylles, where he was often gretly oppressid with his enemyes, Maymon, the which was a ful worschipful knyghte, folowed him ever nere and socoured Hector and brak the grete precis of pepill. And that schewid well, for whan Achilles had slayne him be treson, Maymon woundid Achilles sore and had slayne him had not socoure acomen to him in haste. Therfore it is seid to the good knyghte that he schulde love him and socoure him at his nede. And this is to understande that every prince and good knyghte which hath kyn, be thei never so litell or pore, so he be good and trewe, he schulde love him and supporte him in his dedis, and in especiall whan he felith him trewe to him. And it happith som tyme that a grete prince is bettir loved and more trewli of his poore kyn than of a ful myghti man. And to this purpos seith Rabion the philosophre, “Encrece frendes, for thei schal be socourable to thee.” Allegorie       Be Maymon, the trewe cosin, we may understande God of Hevene, the which hath ben a ful trewe cosin for to take oure manhod, the which benefete we may not gwerdon. Thus here may we take the secounde commaundement, that seith, “Thou schalte not take the name of God in vein.” That is to seie, as Seint Austin seith, “Thou schalte not swere dishonestli, ne withoute a cause, ne for coloure of falsnes, for ther may no gretter abusion be than to brynge to a fals witnes the chefe and the righte stedfast trowthe.” And in this commaundement alle lesinges be defendid, al perjury, and al blasphemé. The lawe seith to this purpos, “Non habebit Dominus insontem eum qui assumpserit nomen Domini Dei sui frustra.” Exodi xxmo capitulo.

Chapter 37: Laomedon's Speech Texte Avise thee, or any worde be schewde, Of grete manacynges, nyce or lewde, Comyng oute of thi mouth be to grete ire, And loke well in Leomedon the syre.

before threats, foolish; ignorant from king; (see note); (t-note)

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N; T N; T T T N N T N; T T T N; T; T T; T T N N; T

Glose       Leomedon was kyng of Troye and fadir to Priant. And whanne Jason, Hercules, and their felawys wente to Colcos for to gete the fleese of golde and were aryved and descendid at the porte of Troye for to refresch them withoute hurte of cuntré, Leomedon, not wel avised, sent boistous messangeris to voyde them of the lande and to manace them gretely, if thei voydid not in hast. Than the barones of Grece were so wroth for that wrongeful conveyng that aftir that folowed the distroccion of the first Troye. Therfore it is seide to the good knyghte that, standyng the worde of manace is foule and vilenous, it schulde be sadli peysid ere that it were spokyn, for many grete hurtys often tymes folowith therof. To this purpoos the | poet Omer seith, “He is wise that can restreyne his mouthe.” Allegorie       Howe the worde of grete manace comyth of arrogaunce, and that to breke the commaundement it is also an ovirhope, we may understonde be this that noon scholde breke the holy day, for that is agenst the commaundement the which is seide, “Umbethinke thee to halowe the Sabaoth day.” Be the which Seint Austin seith, “It is commaundid us to hallowe the Sonday instede of the Juwes Sabaoth, for thanne we scholde solempneli take bodily reste, cessing solempneli also of all werkis of thraldom, and to be in reste of soule in cessing of all synne.” And to this purpos Isaie the prophete seith, “Quiescite agere perverse, discite benefacere.”

Chapter 38: Pyramus and Thisbe Texte Trust nothing to be in certainté Unto that the trouth well knowen be; For a litill of presumpcion Piramus makith thee mencion.

Until (t-note) example to you; (see note)

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Glose       Piramus was a yonge jentilman of the citee of Babiloine, and fro that he was but seven yere of age, love wounded him with his darte and he was soore taken with the love of Tisbe, the faire gentil damysell, the which was like to him in kin and of age. And, be the grete hauntyng of the two lovers togeddir, the grete love was parceyved and be a servant accusid to the moder of the yonge jentill woman, the which toke hir doughtir and schette hire in chambirs and seide sche scholde kepe hire wel ynough fro the hauntyng of Piramus. And | therefore was gret woo betwene tho two childer in full pitous compleyntes and weping. That preson dured longe, but as they wex in age, the sparke of love encreced; for al theire longe absence, it quenchid not. Betwene the placis of theire kin was but a thin walle. Tesbi parceyved the wal crased, where through sche sawe brightnes on the tothir side. Than sche toke the pendant of hir girdell and put it through the crevice to the entent that hir love myght parceyve it, as that he dide in schorte tyme, and there tho two loveris made ofte theire assembles with ful pitous compleintes. At the laste, as to sore constreined be love, there accorde was sich that at nyghte, in the first quarter of the nyghte, thei scholde parte fro there kin and mete withoute the cité at a welle under a whitethorn, where in theire childehode they were wont to pleye. Whan Tesbe was comen to the welle al aloone and feerful, sche herde a lyon come ful rudeli, for the which sche, ful of feere, fledde and leyde hire in a busch fast by, but in the wey felle from hire a white wympil. Piramus come, the which be the moneschyne parceyved the wympil, but the lyon had fouled it and made it al blody, the which had vomyted theruppon the intrayle of a beste that he had devoured. Than the sorowe of Piramus was out of mesure grete, the which wende his love had ben devourid with wylde bestis. And than aftir his pitous compleyntes and sorowe, he slowe himself with his owne swerde. Tesbi come out of the busch, but whan sche understode and parceyved that hir love was blodi and deying, and that sche sawe the swerde and the blood, than with grete sorowe sche fell uppon her love, the which myghte not speke unto hir. And than, aftir many grete compleintes, weymentacions, and swounyngis, sche killed hirsilf with the same swerd. Soo the fable seith that than, because therof, the wal that was wonte to be white become blak. And because that be litill occasion happith so grete mysaventurys, it is seide to the good | knyghte that he scholde not geve grete feith to a litel tokene. And to this purpos the wise man seith, “Yelde thee not to thingis the which ben in doute, afore that thou have had dewe informacion.” Allegorie       There where he seith that he wenith not to be in certeine, we may note therbi the ignoraunce that we have in childehode. And where we be undir correccion of fadir and modir, in that we may understande the fourthe commaundement, the which seith, “Wurschip fadir and modir.” The which Seint Austin expoundith, seying that we schold wurschip our kin in two maneris, in doynge to theim dewe reverence and in servyng theim in theire necessitees. And to this purpos the wise man seith, “Honora patrem tuum, et gemitus matris tue non obliviscaris.” Ecclesiasticus viio capitulo.

Chapter 39: Aesculapius Texte Beleve, for the helthe of thi body, Esculapyones answeris pleinly. And nat oonly on the enchaunteresse Circes, the which is to grete a trompresse.

completely; (see note) illusionist; (see note); (t-note)

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Glose       Esculapion was a ful wise clerke, the which fonde the crafte of phesik and made bookis therof. And therefore it is seide to the good knyghte that he shulde trust his answeris for his helthe. That is to undirstonde, if he have nede, he shulde tourne to lechis and phisiciens and not to Circes, the which was a stronge enchaunteresse. This may be seid for theim that in theire seeknessis usith sorceries, charmys, and enchauntementis and wenyth therby to be hool, the which is a thing | defendid and agens the commaundement of Holi Chirche and that no good Cristen man schold use. Platon brent and reproved the bookes of enchauntementis and of sorceries made uppon medicynes, the which som tyme were usid, and he fordide theim and kepte him to thoo of resonable science and of experience. Allegorie       Be Esculapion, that was a phisicien and a leche, we may understonde the fifth commaundement, the which seith, “Thou schalte not slee.” That is to sey, seith Seint Austin, neithir with herte, with tonge, ne with hande. Also there is defendid all violence, strokes, and bodili hurtes. But yet it is nat so defendid to princes, to juges, and to maistres of justice to put to deth yvell doers, but to theym all-oonly the which have noon auctorité, save in caas of necessité, there where a man may not ellis escape, in which caas ryght suffrith oon to slee anothir in his body defendant and ellis nat. To this purpos the Gospel saith, “Qui gladio occiderit, oportet eum in gladio occidi.” Apocalipsis xiiio capitulo.

Chapter 40: Death of Achilles Texte In him to whom thou hast to myche mysdoon, The which may not venge him thee uppon, Trust not him, for harme therof may falle. The deth of Achilles tellith thee alle.

done wrong (see note); (t-note) (see note)

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Glose       Achilles dide full mych harme to the citesyns and killed many of Priantes childer — Hector, Troyles, and othir — for the which thei oughte to hate him. Notwithstandyng this, Achilles trustid | quene Ecuba, Priantis wif, whoos childer he hadde slayne be treson, and went by nyght to speke with hire for to trete of a mariage betwen Policene, hir doughtir, and him. And there was Achilles slayn be Paris and his felauschip, be the commaundement of the quene, his modir, in Appolynys temple. Therfore it is seide to the good knyghte that he schuld not truste his enemye to whom he hath to mych mysdoon, withoute a pees or amendis made to him. To this purpos a wise man seith, “Beware of the wacchis of thin enemye the which may not venge him.” Allegorie       As in him, to whom a man hath to myche mysdoon, he schulde not truste, in that we may take how that we schulde doute the vengeaunce of God. And therein it is necessarie to kepe the commaundement, the which seith, “Thou schalte do no myschef, that is to seye, in avoutrie ne in fornicacion. And herein is defendid, as Isodre seith, al the filthe of fleschli defautis, the which is not in mariage, and al disordenat usages of secrete membris. To this purpos the lawe seith, “Morte moriantur, mechus et adultera.” Levitici xxmo capitulo.

Chapter 41: Busiris Texte Like to Buissieres be not leef, The which was worse than an arrant theef. It is to reprove his cruelnes. To such deedis thee in no wise dres.

willingly; (see note) notorious condemn; (t-note) devote yourself

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Glose       Buissieres was a king wondirful cruel and delited him gretlye in manslaughter, and indeede he killed them himself in his templis with knyvis and made sacrifices to his goddis. Therfore it is | seide to the good knyghte that in no wise he scholde delite him in slaughter of mankyndely nature, for such cruelnes is agens God, agens nature, and agens al bounté. And to this purpos, Socrates seith to councel the good knyght, “If thi prince be cruel, thou schuldest moderate him be good examples.” Allegorie       Be Buissieres, the which was a mansleer and contrary to mankindeli nature, we may note it in the defence that we do agens the commaundement that seith, “Thou schalte do no thefte.” Seint Austin seith that in this is defendid al unleifful usurpacion of othir mennys thingis, al sacrilege, al raveine, al thing takin be force and be lordschip of the pepil withoute reson. To this purpos Seint Poul the Apostill seith, “Qui furabatur, iam non furetur.” Ad Ephesios iiii capitulo.

Chapter 42: Leander Texte Sette thee not to mych on thi plesaunce, For it puttith in to grete balaunce Thi liif, which thou schuldist love pardé: Leander perisschid in the see.

amorous pleasure risk indeed perished; (see note)

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N N; T T N; N N T N N; N; T N N; N

Glose       Leander was a yong jentilman that loved to hertili feire Hero, and, as there was an arme of the see betwene the two maners of the two lovers, Leander passid it often by nyghtis, swymmyng for to see his ladi, the which had hir castell fast be the bankeside, because theire love schulde not be perceyved. But it felle on a tyme there roos a gret tempest uppon that watir, the which duryd many daies, that distourbed the joye of the lovers. But yit it hap-|ped that Leander, constreyned with to grete desire, took the watir in the tyme of the tempest, and there he was so longe possid with the perlyous wawes that he muste nedis perych pitously. Sche, the which was on the tothir side in gret thoughte for hir love, whan sche sawe the body come fletyng on the ryver side, than sche was streyned with so mervelous a sorowe that sche caste hirsilf into the see and, in taking the perisched bodi in here armys, was drownyd. Therfore it is seyde to the good knyghte that he schulde not love his delite soo myche to put his liif therfore in to gret aventure. Wherefore a wise man seith, “I merveile that I se so many perellis suffrid for bodili delite, and so litell purviaunce made for the soule, the which is everlasting.” Allegorie       How that auctorité defendith that a man schulde not sette soo mych be his plesaunce may be understanden be the commandement that seith, “Thou schalt bere no fals witnes agens thi neighebore.” And Seint Austin seith that there is defendid also all fals accusacions, grucchinges, bakbityngis, and all fals reportes and dissymilacions to othir. And Isodore seith that a fals witnes doith velony in sondri partes: to God, whom he despitith in forsweryng him; to the juge, the which he deceyvith with his lesinges; and to his neghbore that he hurtith, in that he is falsly disposed agens him.

Chapter 43: Helen of Troy Texte Yelde Helaine agen if asked she be For in gret trespace lyeth mendes pardé. Bettir it is soone to pees consente Than to hide the untrouthe badly mente.

Give back; requested (demanded); (see note) reparations are required intended; (see note); (t-note)

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Glose       Helayne was king Menelaux wif and ravisched be Paris in Grece. And wan the Grekis were comyn uppon Troye with a gret armee for to venge that deede, afore ere thei dide any mysdeede to the lande, thei required that Helaine myghte be restored agen to theime, and amendis made for the offence, or ellis thei wolde destroie the contré. And because the Troyens wold not do it, folowed the gret myschef that come aftir to them. Therfore it is seide to the good knyghte that yf he have begonne a debate folily, it is bettire for him to leve it and to make pees than to pursewe it, that harme fall not to him therof. Wherfore Platon the philosophre seith, “If thou have doon wrong, to whom that evere it be, thou schuldest not be at eese to thou were accordid with him and made peas.” Allegorie       Be Helayne, the which scholde be yolden agen, may be understanden the commaundement the which seith, “Thou scholdist not desire thei neghboris wif.” For the which Seint Austin seith is defendid bothe thoughte and wil to do fornicacion, the which deede is defendid afoore in the fifthe comaundement. For our Lorde seith in the Gospell, “Qui viderit mulierem ad concupiscendum eam, iam mechatus est in corde suo.” Mathei vo capitulo.

Chapter 44: Aurora Texte Resemble thou not to the goddesse Aurora, that geveth grete lightnesse To othir whan that hir houre is comyng And in hirsilf hath sorowe and wepyng.

(see note) her hour (i.e., dawn)

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Glose       Aurora is the spring of the day, and fables seith that it is a goddesse and that sche hadde a son of hires slayne in the batay-|le of Troye, the which was callid Tynus. And she, that had myght as a goddes, chaungid the body of hir son into a swanne, and fro thens come the first swannes. This lady was of so grete beauté that it rejoiced all tho that sawe hir, but all hir liif sche bewaylid hir son Signus. Therfore it is seide to the good knyghte that bi his good vertues he schulde be rejoiced and afore othir he schuld not be hevy but gladde and behavyng him graciosely. Wherfore Aristotill seide to Alexander the Grete, “What maner of hevynes that thin herte have, thou scholdist schewe a glad visage to thi pepill.” Allegorie       Be Aurora that wepeth we may understonde that no desire schulde wepe in us for covetice of worldli thingis. And be this we may note the tenth comaundement, the which seith, “Thou schalte not covete thi neghboris hous, his oxe, his asse, ne nothing that he hath.” For the which Seint Austin seith that the will is defendid to do thefte or raveyne, and this is defendid afore in the seventh commaundement. To this purpos David seith in the Psaultere, “Nolite sperare in iniquitate, rapinas nolite concupiscere.”

Chapter 45: Pasiphaë Texte Knowing that this Pasiphe was a fool, In no wise lerne thou not of here scool. Though that som wommen do soo amys, Yit right many goode there be, ywis.

(see note) By no means learn from her school; (see note) behave so poorly indeed

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Glose       Pasiphe was a quene, and some fables sein that sche was a womman of grete dissolucion and namely soo that sche loved a bull, the which is to undirstonde that sche was aqueynted with a man of foul condicions, be whom sche conceyved a son of grete cruelnes | and mervelous of strengthe. And because he had forme of man and nature of a bull, in that he was stronge and of gret scharpenes and so yvell that all the worlde exilid him, poetis seide be ficcion that he was half man and half bull. And therfore, though that lady were of such condicions, it is seide to the good knyght that he scholde neithir sey ne sustene that alle wommen schulde be like to hire, standing the trouthe seith the contrarye. For Galien lerned the science of lechecrafte of a womman notable and wise callid Clempare, the which lerned him to know many good herbes and propirteis of them. Allegorie       For Pasiphe, the which was a fooll, may be taken a soule retournyd to God. And Seint Gregor seith in his Omelies that in hevin thei have grettir joye of a soule retourned to God than of a rightwisman that ever was rigthwis; liche as a cappiteyne loveth bettir a knyght that fledde and than returnid and aftir his retourne wounded sorer his enemye, than he that never did aventure; and as a laborere loveth bettir the lande that aftir thornes berith frute habundantly than that the which had never no thornes and berith no frute. To this purpos God seith be the prophete, “Revertatur unusquisque a via sua pessima, et propicius ero iniquitati et peccato eorum.” Jeremie xxxvio capitulo.

Chapter 46: Adrastus Texte If thou have doughteris for to marye, And thou wilte make them all redye To man, so that hurte come noon to thee, Of Kyng Adrastus umbethinke thee.

daughters; marry prepared For a husband; no injury Remind yourself of King Adrastus; (see note)

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Glose       Adrastus was kyng of Arges, and a full myghti man and a good. It fell that two errant knyghtes, the toon callid Pollinites, the tothir Tidius, faughte in the derke nyght under the gatis of his paleis, for the tone chalangid the totheris lodging, because of a stronge tempest and a greet rayne, the which had turmentid them all the nyghte, and thider were thei sodeinly comen at aventure at that tyme. The king, the which herd noyse of swerdes smytyng uppon scheldis, roos out of his bed, and come and departid the two knyghtes and made hem accordid. Pollinites was the kinges son of Thebes and Tidius another kinges son of Grece, but thei were exilid out of there contreis. Adrastus wurschipid gretly tho two barons and gaf them in mariage two feire doughteris of his. Aftir that, for to sette Pollinites in the ryghte of his lande, the which his brothir Theocles held fro him, the kinge Adrastus made a gret armee and went to Thebes with a gret ooste. But thereof fell so mych harme that all that grete oost was disconfited and deed and taken everychone, and the kingis two sones-in-lawe deede. And the brithir, which were at debate, every of them slowe othir in batayle, and there lefte of all but Adrastus and two knyghtes with him. And because there is mych to do for to sette agen in theire ryghte pepill the which is exilid, it is seide to the good knyghte that in such case he ought to take conseill, and he schold take hede to this aventure, and how Adrastus drempte oo nyghte that he gaf his two doughteris to be maryed to a lyon and to a dragon, the which faughte togidere. The expositour of dremys seith that dremys comyth of fantesies and may be a swevenyng of good or yvell aventure that is to come to creatures. Allegorie       Where it is seide whoo hath doughteris to marie, that he schold take hede to whom he schall geve theim, we may understande that the good Goddis knyghte scholde take good hede with whom he schold felauschip him, if it happe that he wul go into felauschip as good Tobie dide. On the same wise, every man scholde sette his thoughtes in holy meditacions. And Seint Austin seith in a pistill that tho the which hath lerned of oure Lorde to be debonayre and meeke profiteth more in meditacions and in prayers than some othir doo in reding and in hering. Therfore David seith in the Psaulter, “Meditabor in mandatis tuis, que dilexi.”

Chapter 47: Cupid Texte With Cupido, the yong and the joly, It plesith me that thou queynte thee truly; The god of batayle it plesith also. Yet be good mesure it oughte to be do.

amorous introduce yourself in beneficial moderation; (see note)

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Glose       Cupido is god of love, and because it sittith not mych amys for a yong knyghte to be amorous uppon a wise, wurschipfull lady, for his condicions may be mych the bettir so that he can kepe the mene wey. And also it is a disportefull thing in armys, it is seide to the good knyghte, that he may aqueynte him well ynough with Cupido. For a philozophre seith that to love with good corage, it cometh of noblesse of herte. Allegorie       That it pleasith well the god of bataill that thou aqueynt thee with Cupido, it may be take be penaunce. If the good spirite repentaunte of his synnes and a feighter agens vices be joyned and newe entred into the ryghte wey, it plesith righte well to the god of bataill, the which is Jhesu Criste, that he aqueynte him with | penaunce. And that Jhesu Criste, be his wurthi bataill, was oure redemptoure. “What word of more mercy,” seith Seint Bernard, “may be seid to a synner, the which was dampned, that there as where he was soolde be synne to the fende of helle and had not wherewith to bie him agen, than that the which God the Fadir seide to him, ‘Take my Sone and geve Him for thee,’ and the Sone seide, ‘Take me and bye thee agen with me’?” Seint Petir remembrith this to thee in his first pistill, “Non corruptibilibus, auro vel argento, redempti estis, sed precioso sanguine quasi agni incontaminati et immaculati Jhesu Cristi.” Prima Petri io capitulo.

Chapter 48: Coronis and Phoebus's Raven Texte Corinis, the feire, note may thou noughte, For the reporte of the message broughte Be the ravin, for if thou it slee, Thou schalte aftir gretly repente thee.

observe? (see note) (see note); (t-note)

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Glose    &nsbp  Corinis was a gentilwoman, as a fable seith, that Phebus loved paramoures. The ravin, which served him at that tyme, tolde him that he sawe Corinis, his love, lie with anothir yong man. Phebus was so sori of thees tydyngis that he killed his love as sone as sche came before him. But aftir he repentid him righte sore. Thanne the ravin, the which abood to have his guerdon of his lorde for that good deede, was cursid and driven away, and his fedris, the which weren wonte to be white as snowe, Phebus chaungid them into blak, in token of sorowe, and ordeyned him fro thensforth to be bringer and schewer of yvell tidingis. The exposicion of this may be understanden that the servaunt of some myghti man myghte reporte to him tidingis liche for the which he was dryven away and undoon. Therfore it is seide to the good knyghte that he scholde nat avaunce him to tell tidingis to his | prince be flaterie, the which myghte meve him to anger or ire agens the willfare of any othir, for at the laste, in such reportes, commonly the rewardes be smale. And also he scholde not beleve no reporte made to him be flatrye. To this purpos Hermes the philosophre seith that a reportoure or a contrevour of wordis, outhir he lieth to him to whom he reportith them outhir he is fals to him of whom he seith them. Allegorie       Corinis, the which scholde not be sleyn, we may understande therbi oure soule, the which we scholde not slee be synne but kepe it wele. For as Seint Austin seith, “The soule scholde be kepte as a cofre, the which is ful of tresoure, as a castell that is beseegid with enemyes, and as a king that restith in his chambre of with-draughte. And this chambre scholde be cloosed with five gatis, the which be the five wittis of kynde; and the closyng of thes gatis is not ellis but for to withdrawe the delectacions of the five wittis. And if it be so, that the soule scholde go oute of thes gatis to his foreine werkis, he scholde go oute demurely, wiseli, and discreteli, liche as princes whan thei go oute of theire chambris, where they have usscheris afore them with macis for to make wey in the prees. On the same wise, whan the soule scholde go oute to see, here, speke, fele, or taste, it scholde have before him fere for his usschere, the which schulde have for his mace the consideracion of the peynes of helle and of the jugement of God.” And to kepe thi soule thus, the wise man counceilith thee, seiyng, “Cum custodia serva cor tuum, quoniam ex ipso vita procedit.” Proverbiorum iiiito capitulo.

Chapter 49: Juno Texte Be Juno gretly thou ne set ne telle, Though that the note be better than the schell; Desire to have wurschip and wurthynes, For it is mychell bettir than riches.

(see note) nut much; (t-note)

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Glose       Juno, uppon the fables of poetis, is the goddes of riches. And because that to gete goodes and richesses longith mych bisines and travayle, and that such besinesses may torne a man fro the geting of worschip, and standing worschip and worthines is more to preise than riches, in as mych as the note is better than the schelle, it is seide to the good knyghte that he schulde not sette so his thoughte in felicité that the pursuyng of wurschip be lefte therfore. To this purpos Hermes seith that it is better to have poverté in doyng good deedis than riches lewedly or yvill gotyn, standing that wurthines is everlasting and richessis voyde and deceyvabill. Allegorie       Juno, whom we schulde not sette to mych bi, the which is taken for riches, we may understande therbi that the good spirite schulde dispreise riches. And Seint Bernard seith, “O sone of Adam, ligne couvetouse, wherfore lovest thou so mych thees worldly rychessez, the which be not trewe neithir youris, and, whethir ye will or noon, at your deth ye moste nedis leve them?” And the Gospell seith that a camell scholde sonner passe through a nedillis yghe than a rich man scholde entre into the kyngdome of hevin, for a camell hath but oo bocche on his bake and the yvill rich man hath two, oon of yvill possessions and the tothir of synnes. He moste nedis leve the first bocche at the deth, but the tothir, whethir he will or noon, he schall bere with him, if he leve it nat afore or that he dye. To this purpos oure Lorde seith in the Gospell, “Facilius est camelum per foramen acus transire, quam divitem intrare in regnum celorum.” Mathei xixno capitulo.

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Chapter 50: Amphiaraus Texte Agens Amphoras sadde counsell, I seye, Go not to distroye, for than thou schalte deye, To Thebes ne the cité of Arges, Assemble noon oste with schelde ne targes.

serious (trustworthy?); (see note); (t-note) army; light shields; (t-note)

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Glose       Amphoras was a full wise clerke of the cité of Arges and hadde mych connynge. And whan king Adrastus wolde goo uppon Thebes for to distroye the cité, Amphoras, the which knewe be connyng whate harme myghte falle thereof, counceylled the king not to goo, for, if he wente, all scholde be deed and distroyed. But he was not beleved, yet it fell as he seide. Wherfore it is seyde to the good knyght that agens the councell of wise men he schulde take no grete emprice. But as Solin seith, “The wise mannys councell availith litill to him that will not do thereaftir.” Allegorie       Be Amphoras councell, agens the which noon scholde goo to bataill, we may take that the good spirite scholde folowe holi prechinges. And Seint Gregor seith in his Omelies that, liche as the lif of the bodi may not be sustened withoute that he take his refeccion bodily, on the same wise the liif of the soule may not be sustened withoute ofte hering the worde of God. Than Goddes word, the which ye here with youre bodily eeris, receyve them in your hertis, for, whan the worde is herde and kepte in the wombe of mynde, than it may profite. But, as a seek stomak castith oute his mete, and as men be in dispeire of him that brokith not but castith alle oute, evin so is he in perill of everlasting deth, that herith prechingis and doith not thereaftir. Therfore the Scripture seith, “Non in solo pane vivit homo, sed de omni verbo, quod procedit de ore Dei.” Mathei iiiito capitulo.

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Chapter 51: Saturn's Speech Texte Governe thou thi tonge aftir Saturne. Lete noon yvill therin longe sojourne. To speke to mych it is a foull custome, And grete folye therin is to presume.

(see note) reside; (t-note) (see note)

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Glose       Saturne, as I have seid afore, is a planete hevy and slowe. Therfore it is seide to the good knyghte that his tonge scholde be like to him, for the tonge schulde not be to hasti in speking to mych, but wise, so that it speke noon harme of noon, ne nothing that a man myghte therin presume folye. For a poete seyeth, “Be the word men knowith a wise man, and be the looke a fooll.” Allegorie       Be the tonge, the which scholde be liche Saturne, is understanden the sadnes of speche. Huwe of Seint Victoure seith to this purpos that the mouth, the which hath no keping of discrecion, farith as a cité that is withoute a wall, as a vessell that hath no bothom, as an horse that hath no bridell, and as a schippe that hath no rothir. An yvill kepte tonge glideth as an eell, it perceth as an arwe; frendes soon torned therby and enemyes multiplied. It is sclaundrous and sowith discordes. At oo strooke it smytith and killith many persoones. Whoso kepith his tonge kepith his soule, for deth and liif is in the power of the soule. And to this purpoos David seith in the Psaulter, “Quis est homo si vult vitam, dies diligit videre bonos? Prohibe linguam a malo, et labia ne loquantur dolum.”

Chapter 52: Phoebus's Raven and Pallas's Crow Texte Beleve the crowe and his trewe counceill, And be nevir besy ne travaill In yvill tydingis to be the berere. Of thi demene thou maiste be the surere.

her (sic); (see note) take pains bearer of gossip; (t-note) actions; safer (better); (t-note)

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Glose       The fable seith that the crowe mette the ravin whan he broughte the tidingis to Phebus of his love Corinis, the which had doon amys, and he requyred him so soore that he toolde him the cause of his journay. But sche disealowid him because he went not to geve him example of the same, the which for a liche case had ben chaced out of Palles hous, where somtyme he was wont to be gretly avaunced. But he wold not beleve here, for the which harme folowed to him. Wherefore it is seide to the good knyghte that he scholde trust the crowe. And Platon seith, “Be no jangilloure ne to the kyng grete reportoure of tidinges.” Allegorie       How the crowe scholde be beleved, it is seide that the good spirite scholde use such counceill. As Seint Gregor seith in his Omelies that strength valith not where counceill is not, for strengthe is soon overthrowen, if it be not restid uppon the gifte of counceill; and the soule, the which hath loste in him the seege of counceill outeward, he is disparbelid in dyvers desires. Therfore the wise man seith, “Si intraverit sapiencia cor tuum, consilium custodiet et prudencia servabit te.” Proverbiorum ii capitulo.

Chapter 53: Ganymede Texte If thou enforce thee with eny wighte Strengir than thou to make pleies of myghte, Withdrawe thee feire that hurte thou ne be. Of Ganymedes umbethinke thee.

any creature; (t-note) contests of strength safely Keep Ganymede in mind; (see note)

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Glose       Ganymedes was a yonge gentilman of the Troyens ligne, and a fable seith that Phebus and he strove togedir in casting of a barre of iryn. And, as Ganymedes myght nat withstand the strengthe of Phebus, he was slayne with the reboundyng of the barre, that Phebus launchid soo high that he had lost the sighte therof. And therfore it is seide | that the strif is nat good with a strenger and a myghtier than hymsilf is, for ther may not come therof but greet inconveniencie. Wherfor a wise man seith, “To be bisi with men that use ungraciose games, it is a signe of pride, and comonly the ende is angre.” Allegorie       For to seie that a man scholde not enforce him agens a stronger than he is himsilf, it is to undirstande that the good spiritt scholde not take on him to stronge penaunce withoute counceill. Seint Gregori in his Morallis spekith hereof and seith that penaunce profitith not, if it be nat discrete, ne the vertu of abstinence is not worth, if it be in such wise that it be scharpir than the bodi may suffre. And therfore it is to conclude that no poore persoone schold take it on him withoute counceil of a more discrete than himsilf. Wherfore the wise man seith in his Proverbis, “Ubi multa, omnia fac cum concilio.”

Chapter 54: Jason and Medea Texte Resemble nat Jason, that man The which thorugh Meede the flees wan Of goolde, for the which soone aftirward He gaf hir right yvil guerdon and harde.

(see note); (t-note) the (golden) fleece won wicked and callous reward; (see note)

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Glose       Jason was a knyght of Grece, the which went into straunge contreis, that is to seie, into the ile of Colcos, be the enorting of his uncle Pelleus, the which of envie desired his deth. There was a scheep that hadde a flees of goold, and it was kepte be enchauntement, but the conquest was soo stronge that noon come thider but that loste the liif. Meede, the which was the kingis doughtir of that contré, took so greete love to Jason that be the enchauntementis that sche couthe, of the which she was a sovereyne maistres, made charmes and lerned Jason to enchaunte, be | the which he wanne the flees of goold; wherbi he had worschip above alle knyghtis lyvynge, and be Meede was reserved from deth, to whom he had promissid ever to be trewe frende. But aftir, he fayled of his feith and loved anothir and lefte hir hooly and forsooke hir, natwithstandinge sche was of sovereyne beauté. Therfore it is seide to the good knyght that he schold nat be like to Jason, the which was to unknowing and to untrewe to that the which had schewid him myche goodnes. Wherfore it is to vileynose a thing for a knyghte or any noble persoone to be rekeles or yvil-knowing of goodnessis, if any he have receyved — be it of lady, of gentilwomman, or of any othir persoone — for he scholde evir thinke theron and guerdon it to his powere. To this purpos Hermes seith, “Be not slowe ne delaiynge to remembre of him that hath doon thee good, for thou scholdist evere thinke theruppon.” Allegorie       The good spirit scholde nat be like to Jason, the which was rekeles, that is to seie, he schold nat be rekeles ne unknowing of the beneficis receyved of his maker. And Seint Bernarde seith uppon the Canticles that unknowing is enemye to the soule and leser of vertuis, a dispreising of meritis and a lesing of beneficis, and also ingratitude farith as nought, the which drieth the welle of pité, the dewe of grace, and the ryver of merci. And to this purpos the wise man seith, “Ingrati enim spes tanquam ibernalis glacies tabescet, et disperiet tanquam aqua supervacua.” Sapientie xvimo capitulo.

Chapter 55: Perseus and Gorgon (Medusa) Texte Kepe thee wel fro the serpent Gorgon: Bewar that thou loke not him uppon. Have good, sad mynde uppon Persyval, And he schal thee telle the story al.

(see note); (t-note) her (sic); (see note) serious; (see note)

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Glose       Gorgon, as the fable seith, was a gentilwomman of sovereyne beauté, but bicause that Phebus lay bi hir in the temple of Dyane, the goddesse was so soore greved that sche torned hir into a serpent of right horrible figure. And that serpent had such a propirté that every man that bihelde hir was chaungid sodenly into a stoon. And for the harme that folowid of hir, Percivale, the worthi knyght, went for to fight with that fers beste and bihelde himsilf in the brightnes of his schelde, the whiche was al gold, because he schulde not beholde the yvil serpent, and he dide so myche that he smote off his hede. Many exposicions may be made uppon this fable, and Gorgon may be undirstanden for a cité or a towne that was wont to be of greet bounté, but, thorugh the vicis of the dwellers therin, it become a serpent and venymose, that is to undirstande, that it dide myche harme in the marchis to theire neghboris, as to robbe or to pulle hoolly alle tho that thei myghte gete, as marchauntys and othir passeris forbi were taken and holden and put in streite prisones, and thus were thei chaungid into a stoon. Persival, the which biheld himsilf in his schelde, that is to seie, in his strengthe and knyghthode, went to fight agens the cité and took it and took the power fro it, that it dide no more harme, myghte be that som man myghte take a ful faire ladi of yvil condicions, the which bi her covetise put many from here goodes, but he put hir fro that wil. And many othere undirstandis may be sette herin. Therfore it is seide to the good knyght that he kepe him from biholding yvil thingis, the which myght drawe him to yvil. And Aristotil seith, “Fle pepil ful of wickidnes. Folwe wise men and studie in there bookis and biholde thisilf in there werkis.” Allegorie       How that Gorgon scholde not be biholden uppon, that is to seie, that the good spirit schulde not biholde ne thinke in no maner | delite, but biholde him in the schelde of the state of perfeccion, and that is for to fle delites. Crisostom seith that, as impossible as it is for fire to brenne in watir, as impossible it is for the compunccioun of herte to be amonge worldly delites, for thei be two contrary thingis and that distroieth ich of them othir, for compunccion is modir of teeris and delites engendrith laughingis, compunccion restreyneth the herte and delites enlargith it. To this purpoos seith the Scripture, “Qui seminant in lacrimis, in exultacione metent.”

Chapter 56: Mars, Venus, and Vulcan Texte If that love unto thee make schorte the nyghte, Bewar Phebus noye thee not with his myght, Wherbi thou maist be take and teid In Vulcans lyemes and overleid.

(t-note) harm tied limes (snares); overtaken; (see note); (see note); (see note); (t-note)

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Glose       A fable seith that Mars and Venus loved togidere paramours. It fel on a nyght that thei were aslepe arme in arme. Phebus, the which saugh cleerli, come uppon them and forthwith he accusid hem to Vulcans, Venus housebonde. Thanne he, that saugh them in that plite, forged a lieme and a cheyne of bras and bonde hem bothe togidere soo that thei myght not meve, as he that is smyth of hevin and can werke subtilly. And thus he come uppon them, and thanne wente he for tho othere two and schewed them his schame. And the fable seith that such rioterys there be that wolde ful fayne falle in the same mysdede. To this fable may be sette dyvers exposicions, and it may ful sovereynly touche som pointis of astronomye to tho that subtilly can undirstande it. Mars to oure purpoos seith that the good knyght scholde kepe him that in such wise he be not overleyde be forgetilnes of tyme. And a wise man seith that unnethe is any thing soo secrete but that of some it is perceyved. Allegorie       There where the auctorité seith, “if love schorte the nyght to thee,” we schal sey that the good spirit schuld kepe him from the watches of the feende. Seint Leo the Pope seith to this that the oolde enemye, the which transfigurid him into an angil of light, seceth not to stretche his snaris of temptacions over all and to aspie how he may corrumpe the feith of good belevers. He biholdith whom he schal embrace with the fire of covetise, whom he schal enflamme with the brennyng desire of lecherie, and to whom he schal purpose the likerousnes of glotonye; he examyneth of al customes, discutith of hertis, commytteth affecions; and there where he findith a creature moost enclyned and lighte, he sekith cause of iniure and occupieth him therein. Therfore seith Seint Petir the Apostil, “Sobrii estote et vigilate: quia adversarius vester diabolus tanquam leo rugiens circuit, querens quem devoret.” Prima Petri ultimo capitulo.

Chapter 57: Thamaris Texte Thamarus dispreisid may not wel be, Though a womman sche were of Feminé. Umbethinke thee where taken was Cirus, For right harde and dere he bought that distres.

(see note) of the Amazons Remember (see note); (t-note)

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Glose       Thamarus was quene of Amazonie, a ful worthi ladi and ful of greet worthines, of greet hardines, and wise in armes and governaunce. Cirus, the greete king of Perse, the which had conquered many a region, with a greete oost he meved for to go agens the reaume of Femené, of the which he sette but litil be the strengthe. But sche, the which was experte and subtill in crafte of armes, suffrid him to entre into hir reaume withoute eny meving of hir, unto the tyme that he was comen into streite passagis among hillis and greete mountaynes, where a ful strong cuntré was. Thanne be Thamarus busschementis he was assailid on every partye with the wommenys oost and brought so ferforth that he was taken and all his peple deed and taken. The quene | made him to be brought before hir and made his hede to be smyten off and to be cast in a tubbe ful of his baronnys blood, the which sche had made to be hedid in his presence. And Thamarus spak in this wise, “Cirus, the which had never ynough of mannys bloode, now maist thou drinke ynough.” And thus endid Cirus, the greet king of Perce, the which was never overcomen in bataile afore. Therfore Othea seith to the good knyght that he schulde never be so overtrusting in himsilf, but that he schuld doute that he myghte happe amys be som fortune and yet be sympiller than he is. To this purpos Platon seith, “Dispreise noon, for his vertuis may be greete.” Allegorie       Thamarus, the which schulde not be dispreisid though sche be a womman, is to seie that a good spirit schulde not dispreise ne hate the state of meeknes, be it in religion or ellis where, and that meeknes is to preise. John Cassian seith that in no wise the edifice of vertues in oure soule may not reise ne dresse himsilf, if the foundement of verry meeknes be not tastid first in oure hertis, the which, and it be righte stedfastly sette, may sustene the highnes of perfeccion and of charité. Therfore the wise man seith, “Quanto maior es, humilia te ipsum in omnibus, et coram Deo invenies graciam.” Ecclesiastici iiio capitulo.

Chapter 58: Medea Texte Thi witte to be enortid suffre noughte To foli delites, ne therto broughte Thi worschip. If it thee askid be,3 Anoon beholde thee wele in Mede.

(t-note) (see note); (t-note) Immediately observe yourself carefully; (see note)

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Glose       Mede was oon of the connyngist wommen of sorcerye that evere was and had moost connynge as that stories seith. Notwithstanding sche suffrid hir witte to be enortid atte the owne wille for to | fulfille hir delite, as in lewde love sche suffrid hir to be maistried, so that sche sette hir herte uppon Jason and gaf him worschip, bodi, and goodes, for the which aftirward he gaf hir a ful yvil reward. Wherfore Othea seith that the good knyghte scholde not suffre reson to be overcomen with lewde delite in no maner caas, if he wil use of the vertu of strengthe. And Platon seith that a man of light corage is soon meved with that the which he loveth. Allegorie       That a man schulde not suffre his witte to be enortid to lewde delite may be understanden that the good spirit schulde not suffre his propir wille to have dominacion. For, if dominacion of propre wille ceced not, ther schold be noon helle, ne the fire of helle schulde have noo dominacion but uppon the persoone that suffrith his propre wille to be lord of him, for propre wil feightith agens God and emprideth the silf, that is the which dispoilleth paradiis and clotheth helle and voidith the valew of the blood of Crist Jhesu and submittith the worlde to the thraldom of the fende. To this purpos the wise man seyeth, “Virga atque correccio tribuent sapientiam; puer autem qui dimittitur proprie voluntati confundet matrem suam.” Proverbiorum xxixo capitulo.

Chapter 59: Galatea and Acis Texte If thou be suget to god Cupido, The wode giaunt loke thou kepe thee fro, That the harde roche in no wise may put be Uppon Acis and uppon Galathé.

mad (see note)

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Glose       Galathé was a fairye and a goddes, the which had a yong gentilman that sche loved and he was deede. Ther was a giaunt of a foul stature that loved hir, but sche lust not to love him, but he aspied hir soo bisily that he parceyved them bothe in the crevis of a roche. Thanne were thei overleid with a sodeyne rage, and the roche tremblid in such wise | that it hooly brak and clave asondir. But Galathé, the which was a fairye, dressid hir into the see and ascapid therbi. This is to undirstande that the good knyghte schulde beware in such caas to be overleid with such as hath myghte and wille to greve him. Allegorie       How he schulde beware of the giaunt, the which is goven to Cupido, it is to undirstande that the good spirit be wel ware that he have noon ymaginacion to the worlde ne to noo thing therof but ever think that alle worldly thingis may litil while endure. For Seint Jerom seith uppon Jeremye that ther is no thing that may be noised long amonge thoo thingis the whiche schal have ende, so al oure tyme is of litil regarde to the everlasting terme. To this purpos the wise man seith, “Transierunt nam velud umbra, et tanquam nuncius percurrens.” Sapientie vo capitulo.

Chapter 60: Discord Texte Fleeth ever the goddesse of discorde. Evil be hir lynes and hir corde. Pellus mariage ful sore sche troublid, For the which aftir myche folke assemblid.

(see note) bonds Peleus's

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Glose       Discorde is a goddesse of yvil deedis, and a fable seith that, whanne Pellus weddid the goddes Thetis, of whom Achilles was aftir that borne, Jupiter and alle thoo other goddes and goddessis were at the maryage, but the goddesse of discord was not praid therto. And therfore for envie sche come unsent fore, but she come not al for noughte, for sche did verily hir office. Whanne thei were sette at dyner at oo boord, tho three myghti goddessis, Pallas, Juno, and Venus, there come Discorde and cast an appil of goolde uppon the boorde, whereon was writen, “Lete this be goven to the faireste.” Thanne the feest was troublid, for every of them seide that thei oughte to | have it. Thei went afore Jupiter for to be juged of that discorde, but he wolde not plese oon for to displese anothir. Wherfore thei put the debate uppon Paris of Troye, the which was an herdman at that time. Than as his modir drempte, whan she was greet with him, that he schulde be cause of the destruccion of Troye, he was sent therfore to the herdman to the forest, wenyng to him that he had ben his sone. And there Mercurius, the which ledde the ladies, tolde him whos sone that he was; than he lefte keping of schepe and went to Troye to his greete kyn. The fable witnessith thus, where the verrey storye is hid undir poetikly coverture, and because that often tymes many greete myschevis hath fallen and fallith through discorde and debate, Othea seith to the good knyght that he schulde bewarre of discorde, soo as that it is a foul thing to be a debatour and to meve riotis. Pictagoras seith, “Go not,” seith he, “in that wey where hates growith.” Allegorie       Where it is seide that discorde schold be fled, on the same wise the good spirit schold flee alle lettingis of conscience, and eschewe strives and riottis. Cassiodore seith uppon the Psaulter, “Sovereynly,” seith he, “fleeth strives and riottis, for to strive agens pees, it is woodnes; to strive agens his sovereyne, it is madnes; to strive agens his sogette, it is greet vilonye.” Therfore Seint Poul seith, “Non in contencione et emulacione.” Ad Romanos xiiio capitulo.

Chapter 61: Laomedon's Death Texte Thin yvil mysdede forgete thou noughte, If thou to any hast so myswroughte, For the reward he wil wel kepe for thee. Distroied was Leomedon, pardé.

not at all done amiss; (t-note) reserve; (t-note) by God; (see note)

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Glose       Leomedon, as I have seide afore, was king of Troye, and he had doon grete velonye to the barons of Grece to voyde them from his lande, the which thei forgate noughte. But Leomedon forgate it whanne the Grekis ran on him, the which overcome him, he uncoverid and dispurveide, soo thei destroied him and killed him. Therfore it is seide to the good knyghte that, if he have mysdon to any, that he kepe him weel, for he may be sekir it schal not be forgeten, but rather vengid, whan he may have tyme and place. And to this purpos Hermes seith, “Beware that thin enemyes come not uppon thee and thou dispurveied.” Allegorie       That he schulde not forgete the mysdede the which he hath do to anothir may be undirstanden that, whan the good spirit feelith him in synne for defaute of resistence, he schulde thinke that he schal be ponyssched, as thei be that be dampned, if he amende him not. And thereof spekith Seint Gregori that the doom of God gooth now feire and softeli and a slowe paas, but in tyme comyng it schal recompence more grevously; the mercy schal tarye of His acte. To this purpos the prophete Joel seith, “Convertamini ad Dominum Deum vestrum, quia benignus et misericors est, paciens et multe misericordie, prestabilis super maliciam.” Joelis ii capitulo.

Chapter 62: Semele Texte If it happe thou be of love dotid, Beware at the leest to whom thou telle it, That thi deedis discovered not be. Umbethinke well of Semelle.

made foolish by love; (t-note) So that; (see note) Keep Semele well in your mind; (see note); (t-note)

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Glose       The fable seith that Semelle was a jentilwomman that Jupiter loved paramours. Juno, the which was in gelozie, took the liknes of an auncient womman and come to Semelle, and with feire wordis | bigan to reson hir in so myche that Semelle knowliched to hir al the love of hir and of hir love, and to be wel-beloved and knowin of him, sche vauntid hir. The goddesse than seide to hir (the which tooke noon hede of the deceite ne perceyved noo thing yit) of the love of hir love, whanne that sche scholde be nexte with him, that sche scholde aske him a gifte; and, whan sche had wel required him and that he had grauntid it (the which sche scholde desire of him), that he wolde vouchesaaf to halse hir in such wise as he halsed Juno his wiif, whanne that he wolde solace him with hire; and in such wise myghte she perceyve the love of hir love. Semelle forgate it noughte, and whan sche had made the request to Jupiter, the which had promyssid to hir, and as a god that myght not calle it agen, he was ful sory and wist wel that sche had ben deceyved. Than Jupiter took liknes of fire and halsid his love, the which in a litil while was al broiled and brente, for the whiche Jupiter was ful hevi of that aventure. Uppon this fable may be taken manye understandinges, and namely uppon the science of astronomye, as maystres seith. But it may be also that be some wey a gentilwoman myghte be deceived be the wife of hir love, wherthorugh himsilf made hir die be inadvertance. And therfore it is seide to the good knyghte that he schulde bewarre, whanne he spekith of a thing the which he wolde were secrete, afore er that he speke his word, to whom he seith it and what he seith, for be circumstauncis thingis may be understanden. Therfore Hermes seith, “Schewe not the secretnes of thi thoughtis but to thoo the which thou hast wel proved.” Allegorie       How he schulde take hede to whom he spekith, we may understande that the good spirit, whatsoever his thoughte be, scholde bewarre in every caas where yvil suspecion myghte falle | to any other. As Seint Austin seith in the book of Schepe that we schulde not al-oonly sett store to have good conscience, but in as myche as oure infirmité may, and as myche as the diligence of mankindeli freelnes may, we schulde take good heede that we dide noo thing the which myghte com to yvil suspecion to oure stedfast brethir. To this purpos seith Seint Paul the Apostil, “In omnibus prebe te exemplum bonorum operum.” Ad Titum secundo capitulo.

Chapter 63: Diana (Hunting) Texte The disporte trust not mychel uppon Of Dyane, for there is disporte right noon, For them that be in knyghthode pursuyng, That schulde cause theym to haunte to mych huntyng.

sport; (t-note) no pleasure at all; (see note); (t-note) frequent

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Glose       Dyane is callid goddesse of the wode and of huntyng, soo it is seide to the good knyght pursuyng the high name of armys that he schulde not muse to myche in the disportes of huntyng, for it is a thing that longith to ydilnesse. And Aristotil seith that idilnes ledith a man to alle inconveniencies. Allegorie       That a man schulde not folwe to myche Dianes disporte, the which is take for ydelnes, the good spirit may note the same and that it is to eschewe. Saint Gregori seith, “Do ever som good thing, that the fende may alwey finde thee occupied in som good occupacion.” To this purpos the wise man seith, “Consideravit semitas domus sue, et panem ociosam non commedit.” Proverbiorum xxxio capitulo.

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Chapter 64: Arachne Texte Avaunte thee nought, for greete harme folwith therfore To Yragnes, the which mystooke hirre sore, That agens Pallas hir so avauntid, For the which the goddesse hir enchauntid.

Do not boast; (t-note) Arachne; (see note); (t-note)

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Glose       The fable seith that Yragnes was a gentilwomman ful subtile and kunnyng in schaping, weving, and sewing, but sche was to presumptuous of hir connyng. And indeede sche vauntid hir agens Pallas, for the which the goddesse was greved with hir, the which for that foli vauntyng sche chaungid hir into an yraigne. And, seide sche, “Thou vauntid thee so mych in weving and spynnyng that thou schalte ever weve and spynne werke of no value.” And fro thens come the yraignes that be yit, the which cecith not of spynnyng and weving. It may be so understonden that some persoones vauntid them agens hir maystres, for the which in som wise thei took harme. Therfore it is seide to the good knyghte that he schulde not vaunte him, standing that it is a foul thing for a knyght to be a vauntour, for it may abesse to myche the preise of his bounté. And in the same wise Platon seith, “Whanne thou doost a thing,”seith he, “bettir than anothir, bewar thou avaunte not therof, for if thou do, thin availe is mych the lesse.” Allegorie       For that a man schulde nat vaunte him, we may seie that the good spirit schulde bewar of vauntyng. For Saint Austin spekith agens vaunting in the twelfth book of the Cité of God, that vaunting is no mankindely preising, but it is a tourned vice of the soule, the which loveth mankindely preising and dispitith the verry witnes of propre conscience. To this purpos the wise man seith, “Quid profuit vobis superbia? Aut diviciarum iactancia quid contulit vobis?” Sapiencie vo capitulo.

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Chapter 65: Adonis Texte If to greete desire wil thee in bring To love mychel disport of hunting, Dadonius than remembre may thee, For with a wood wilde bore deed was he.

(t-note) too much; (t-note) Adonis; (see note); (t-note) by; mad; dead

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Glose       Dadomus was a joli gentilman and of greet beauté. Venus loved him paramours, but because that he delitid him to myche in hunting, Venus, the which doutid that some hurte myght come to him be som aventure, sche praid him ofte that he wolde bewar how he huntid at greet bestis. But Dadomus wolde not beware, and therfore he was slayne with a wilde bore. Wherfore it is seide to the good knyght that, if he wil algatis hunte, lete kepe him fro such hunting as may do him harme. To this purpos the prophete Sedechias seith that a king schulde nat suffre his sone hunte to myche ne be idill, but he schulde make him to be enformed to good condicions and to fle vanité. Allegorie How he schulde thinke on Dadomus may be undirstandin that, if the good spirit be in any wise oute of the wey, at the leste he schulde thinke on the greet perel of perseveraunce. For, as the fende hath greet myghte uppon synners, Seint Petir seith in the secunde Pistil that synners be bounde to corrupcion and the feend hath power over them, for he that in bataille is overcomen of anothir is become bonde to him. And in token therof it is seide in the Pocalipse, “Data est bestie potestas in omnem tribum et populum.” Apocalipsis xiiio capitulo.

Chapter 66: First Destruction of Troy Texte If soo be that there assaile thee any, Beware thou ne thi men isse not lightly Agens them, that thi towne of strength not slake. Of the first Troie example thou mayst take.

sally forth (to attack); irresponsibly; (t-note) diminish (see note)

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Glose       Whan Hercules with myche pepill come uppon the first Troye and that king Leomedon herde seie of theire comyng, thanne he, with alle the pepill that he myghte gete in the cité, issed oute and wente agens them to the watir-side. And there thei assemblid with ful fierse bataile, and the cité was lefte voide of peple. Than Thelamen Ayaux, the which was embuched with a greet oost nere the wallis of the cité, entrid into it, and thus the first Troye was taken. Therfore it is seide to the good knyght that he scholde kepe him that in such wise he be not deceyved with his enemyes. And Hermes seith, “Kepe thee froo the pepil of thin enemyes.” Allegorie       Where it is seide that a man schulde kepe him, if he be assailed, that his cité be not voide, it is to seie that the good spirit schulde kepe him ever sesid and fillid with vertues. And hereto seith Saint Austin that, liche as in tyme of werre men of armys schulde not be unsesid of theire armys ne oute of hem, nyght nor day, on the same wise duryng the tyme of this present liif, he schulde not be dispoilid of vertues, for he that the feende fyndith withoute vertues farith as he that the adversarye findith withoute armes. Therfore the Godspell seith, “Fortis armatus custodiet atrium suum.” Luce ximo capitulo.

Chapter 67: Orpheus's Music Texte Uppon the harpe assot thee not to soore Of Orpheus. If thou sette any stoore Be armys, if thou wilte therin wel spede, To sewe instrumentis thou hast noon nede.

infatuate; intensely (see note); (t-note) succeed; (t-note) occupy yourself with; (t-note)

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Glose       Orpheus was a poete, and the fable seith that he couthe pley so well uppon the harpe, that the rynnyng watris torned theire course, and the briddis of the ayre, the wilde bestis, and the fiers serpentis forgat theire cruelnes and restid to here the sowne of his harpe. This is to understande | he pleid so wel that al maner of peple, of what condicions that thei were, delited them to here the poet pleye, and because that such instrumentis assottith often the hertis of men, it is seide to the good knyght that he schulde not delite him to myche therinne, for it longith not to the sones of knyghthode to muse to myche in instrumentis ne in othir ydilnessis. To this purpos an autor seith that the sowne of the instrument is the snare of the serpent. And Platon seith, “He that settith hooli his plesaunce on fleishli delites is more bonde than a sclave, that is to sey, than a man that is boughte and soolde.” Allegorie       Orpheus harpe, uppon the which a man schulde nat be assottid, we may undirstande that the knyghtly spirit schulde nat be assottid ne mused in no maner of worldly felauschip, be it kyn or othir. Seint Austin seith, in thee book of the Singularité of Clerkis, that the solitary man felith lesse prikkinges of his fleisch that hauntith not voluptuosenesses than he that hauntith it, and lesse is sterid to covetice the which seeth not worldly richesses than he that seeth it. Therfore David seith, “Vigilavi, et factus sum sicut passer solitarius in tecto.”

Chapter 68: Paris's Dream Texte Grounde nat uppon noon avisiones, Ne uppon noon lewde illusiones, Grete emprises, though thei be right or wrong, And of Parice remembre you among.

Base; dreams; (t-note) foolish; (t-note) enterprises; (t-note) Paris (of Troy); (see note)

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Glose       Because that Parice had dremed that he scholde ravisch Helayne in Grece, a greete armye was maade and sent from Troye into Grece, where that Parice ravischid Helayne. Thanne for that wrongful deede thei come aftir that uppon Troye with al the power of Grece, the which was so grete a cuntré at that tyme that it lastid to the cuntré that we calle now Puille and | Calabre in Itaille, and at that tyme that was callid Litil Grece. And of that cuntré was Achilles and the Myrundois, the which were so wurthi fightteris; that greet quantité of pepill confoundid Troie and al the cuntré. Therfore it is seide to the good knyght that he schulde nat undertake to doo no greete thingis uppon avisiones, for greete harme and greete bisines may come therof. And that a greete emprise schulde not be doon withoute good deliberacion of counceill, Platon seith, “Do noo thinge,” seith he, “but that thi witte hath overseen afore.” Allegorie       That a greete emprise scholde not be taken for avision, that is to seye that the good spirit schulde in noo wise presume ne reise himsilf in arrogance, for noo maner of grace that God hath goven him. And Seint Gregor seith in his Morallis that ther be foure spices in the which alle bolnyngis of arrogansis be schewid. The first is whan thei noise they have of themselfe the goodnesse that thei have; the secunde is whanne thei wene wele that thei have deserved and receyved it for theire merites, the goodnes that thei have; the third is whanne thei avaunte to have the goodnes that thei have not; the fourth is whanne that thei dispraise othir and desire that men schulde knowe the goodnes that is in them. Agens this vice the wise man spekith in his Proverbis, “Arroganciam et superbiam et os bilingue detestor.” Proverbiorum viiio capitulo.

Chapter 69: Actaeon Texte If ye love wel houndis and birdis, than Of Antheon, the feire yong jentilman, The which become an hert, umbethink wel thee, And loke that such fortune come not to thee.

(t-note) (see note); (t-note) keep well in your mind

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Glose       Antheon was a ful curteys yonge jentilman and of gentil condicions, but he loved houndis and birdis to myche. For, as the fable seith, that on a day as he huntid al aloone in a thik forest, wherein his men had loste him; thanne as Dyane, the goddesse of the wode, hadde huntid in the forest to it was the houre of noon, sche was soore chaufed and hoot for the greet heete of the sunne, for the which sche had a lust to bathe hir in a feire welle and a cleer, the which was there fast by. And as sche was in the welle, al nakid, envirouned with fayries and goddesses the which served hir, Antheon, the which took noon hede, come sodeinly uppon hir and sawe alle the goddesse, of whom, for hir greet chastité, the visage waxe reede for schame and was ful soori. And thanne sche seide, “Because that Y knowe weel that thees yonge gentilmen wul vaunte them of ladies and gentilwommen, to the entent that thou schalt not mowe vaunte thee that thou hast seen me nakid, Y schal take the myghte of thi speche fro thee.” Thanne sche cursid him, and anoon Antheon become a wylde herte, and noo thinge was lefte him of mankindely schappe but al oonly undirstondinge. Thanne he, ful of greet sorowe and of sodein feere, went fleyng through the busschis, and anoon he was receyved with his owne houndis and halowid with his owne men, that serchid the forest for him. But now thei have founde him and knewe him nat. There Antheon was drawe doune, the which wepte greete teeris afore his owne men, and fayne wold a cried them mercy if he myghte have spoken, and sen that tyme hidertoo, hertys wepith ever at theire deeth. Antheon was slayn and martired with greet woo with his owne meyné, the which within a litil while had al devourid him. Many exposicions may be made uppon this fable, but to oure purpos it may be seid of a yong man that habandoneth him hooly to ydilnes, and dispendith his goodis and his getinges in the delite of his bodi and in disportes of huntyng, and to kepe ydel meyné. Hereby it may be seide that he was hatid of Diane, the which is notid | for chastité, and devourid of his owne meyné. Therfore it is seide to the good knyght that he schulde beware he be not devourid in liche wise. And a wise man seith that ydelnes engendrith ydelnes and erroure. Allegorie       Be Antheon, the which become an hert, we may undirstande the verry repentaunt man that was wont to be a synner, and now hath overcomyn his fleisch and made it boonde to the good spirit and taken the state of penaunce. Seint Austin seith in the Psaulter that penaunce is an eesi deede and a light charge; it ought not to be callid a greete charge for a man but wingis of a brid fleinge, for, as a brid in erthe here berith the charge of theire wingis and theire wingis berith them to hevin, on the same wise, if we bere here in erthe the charge of penaunce, it schal bere us to hevin. To this purpos the Gospel seith, “Penitenciam agite: appropinquabit enim regnum celorum.” Mathei iiio capitulo.

Chapter 70: Orpheus and Eurydice Texte I sey, go nat to the gatis of helle For to seke Euridice, be my councelle. Litil he wan there with his harpe and pley, Orpheus, as that Y have ofte herd sey.

(see note)

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Glose       Orpheus the poete, the which harpid so weel, a fable seith that he maried him to Euridice, but that day of mariage they wente disportynge in a medewe barefote for the greete heete of the sunne. An herde coveyted that faire womman and ranne to a ravisschid hir, and as sche fledde afore him, for feere of him, sche was biten with a serpente that was hid undir the grasse, of the which the mayden diede in a litil while. Orpheus was right hevy of that mysaventure. Orpheus took his harpe and wente to the gatis of helle in the derke valey afore the helly paleis, and | thanne he began to harpe a pitous lay, and he pleide so sweetly that alle the turmentis of helle seecid and alle the helly offices lefte there besinesses for to here the sowne of the harpe. And namely Proserpine, the goddesse of helle, was meved with greete pyté. Than Pluto, Lucifer, Cerebrus, and Acharon, the which for the harpour saugh that the officers of the helly peynes lefte and ceecid, took him his wiif upon a condicion that he scholde goo afore and sche aftir, and that he schulde not loke behinde him to he come out of the valey of helle, and if he lokid behinde him, he schulde lese here. Uppon this condicion sche was delyvered to him agen. So Orpheus went afoore and his love aftir, but he that was to hoote in love, the which desired to beholde hir, myght not kepe him fro lokinge agen aftir his love. And anoon as he lokid behind him, Euredice departid from him and was agen in helle, so that he myght no more have hir. This fable may be understanden in many maneres. It myght be so that som man had his wiif taken from him and he had gete hir agen and yit aftir lost hir agen. On the same wise, it may be of a castel or of othir thingis. But to oure purpos it may be seide that he seekith verrily Euredice in helle, the which seekith an impossible thinge, and though he may not recovere that, he oughte not to be wrothe. Salamon seith the same, “It is a foly thinge,” he seith, “to seke that the which is impossible to be hadde.” Allegorie       Be that a man schulde nat goo to seeke Euredice in helle, we may undirstande that the good spirit schulde nat aske, ne require of God, noo thinge that is merveilous ne that is merveil to think on, that is to seye, to tempte God. And Seint Austin seith uppon Seint Johannis Gospel that Goddis creature is nat exaunced whan he requirith a thinge that is impossible to be doon or schulde not be doon, or a thinge the whiche he wolde use amys yif it were grauntid him, or a thinge the which schulde hurte | the soule if it were exauncid. And therfore it cometh of the grace of God yif that He geve not a creature a thinge the which He knowith that he wolde use amys. To this purpos Seint Jamys the Apostle seith in his Pistil, “Petitis, et non accipitis: eo quod male petatis.” Jacobi iiiio capitulo.

Chapter 71: Achilles and Ulysses Texte If thou wilte verrily knowe a knyght In cloister or cloos, whethir he be dight, The say that was made to Achilles Schal lerne thee to prove them doughtles.

(t-note) Even if he be raised in cloister or enclosure; (t-note) test; (see note) undoubtedly

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Glose       The fable seith that Achilles was sone to the goddes Thetis, and because that, as a goddesse, sche knew yif hir sone hauntid armys that he schulde die, sche, the which loved him with to greete love, hidde him in maydenys clothinge and made him were a vaile like a nonne. In the goddes abbey he lyved soo, and Achilles was hid so longe unto some persoones parceyved him. And the fable seith that there he begat Pirus uppon the kingis doughter, the which was aftir that ful chyvalrous. Thanne began the Troyens greete werrys, and the Grekis knewe wele that thei hadde nede of Achilles for to strengthe them; he was sought overal, but thei myght not heere of him. Ulixes, the which was ful of gret malice, soughte him overall and come to the temple, but yit he myght not parceive the trouth. He avised him of greet malice and sotilté, and than Ulixes tooke kercheves, girdelis, and of al maner of juellis longing to ladies, and therwith faire armure and bright, and kest al doune in the myddis of the place in presence of the ladies, and praid ech of them to take that the which plesid them best. And thanne, as every thing drawith to his nature, the ladies ranne to the jewellis and Achilles seesid the armure, and than Ulixes ran and took him in his armys and seyde, “This is he that Y seeke.” And be-|cause that knyghtis schuld be more enclyned to armys than to plesaunces, the which longith to ladies, the auctorité seith that therbi a man may knowe the verry knyght. And to this purpos Legmon seith that a knyght is not knowen but bi his deedis of armys. And Hermes seith that thou scholdist prove a man afore er that thou trust him to greetly. Allegorie       Where it is seide, “If thou wilt knowe a good knyght,” we may undirstande that the good knyght, Crist Jhesu, schulde be knowen be the deedis of armys in good werking, and that such a knyght schulde have the dewe preise that longith to good men. Seint Jerome seith in a Pistil that, as the rightwisnes of Godde leeveth noon yvil thing unponysschid, on the same wise, it leeveth noo good thing unrewarded. So than to good pepill no laboure scholde be thought to harde, ne no tyme to longe, standinge that thei abide the everlastinge hire of blisse. Therfore Hooly Scripture seith, “Confortamini, et non dissolvantur manus vestri: erit enim merces operi vestro.” Secundi Paralipomenon xvmo capitulo.

Chapter 72: Atalanta Texte With Athalenta strive thou not now, For sche hath grettir talent than thow. It was hir crafte for to renne fast; To such a rennyng have thou noon hast.

(see note) run eagerness

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Glose       Athalenta was oon of the phayrie and like a gentilwomman of greet beauté, but hir destenyé was dyverse, for because of hire many lost theire lyves. This gentilwomman, for hir greet beauté, was coveitid of many oon to be had to maryage, but there was made such a covenaunte that noon schulde have hire but if that he over-ranne hire; and if sche over-ranne him, he scholde dye. Athalenta was merveilously swifte, | so that noon myght strecche to hir in rennynge, and that causid many oon for to dye. This rennynge may be undirstanden in many maneres. It may be as some thing may be coveitid of many persoones, but it may not be geten withoute greet traveile; the rennyng that sche made is the defence or the resistence of the same thing. And also the fable may be noted namely for thoo that makith greete strif and neded not. Also the auctorité seith that an harde man and a coragious oughte not to myche to strive for unprofitable thinges, the which he schulde not sette by, standinge thei touche not his worschip, for many greete hurtes folowith such strives. And Thessille seith, “Thou schuldist do that the which is most profitable to the body and moost behovely to the soule, and flee the contrarie.” Allegorie       That we schulde nat strive with Athalenta may be understanden that the good spirit schuld nat be lettid with nothing that the worlde doith, of what governaunce it be. And Seint Austin seith to the same in a Pistil that the world is more perlious to creaturis whan it is esy than whan it is scharpe; for the softir he seeth it, the lesse it schulde lette him, and lesse he scholde drawe it to his love than whan it geveth him cause to dispite it. To this purpoos Seint John the Evangelist seith in his first Pistill, “Si quis diligit mundum, non est caritas Patris in eo.” Prima Johannis, iio capitulo.

Chapter 73: The Judgment of Paris Texte As that Parys juged, juge thou nought, For many men hath ben ful hard brought Be grauntyng of yvil sentences, And had therfore right grevous wages.

(see note) (t-note) judgments; (t-note) (see note); (t-note)

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Glose       The fable seith that three goddessis of greet myghte — that is to seye, Pallas goddes of kunnyng, Juno goddess of goode, and Venus | goddes of love — come before Paris holding an appil of goolde, the whiche seide, “Lete this be goven to the fairest and the myghtiest.” There was greete discorde for this appil, for ych of them seide that thei ought to have it, and at the laste alle thei took Paris for to juge the cause. Paris sought diligently the strengthe and the myghte of every of them be the silf. Than seide Pallas, “I am goddesse of chevalrie and of wisedom, for be me armes be departid to knyghtis and konnyng to clerkis. And if thou wilte geve me the appil, trust verrily that Y schal make thee to passe alle othir in knyghthode and connyng.” Aftir that Juno the goddes of good seide, “And be me is departid the greet lordschipis and tresoris of the worlde. If thou wilte gif me the appil, Y schal make thee myghtier and richer than any other.” And than spak Venus with ful loving wordis and seide, “I am sche that kepith scolis of love and of jolynesse and makith foolis to be wise and wise men to do folye. I make riche men poor and thoo that be exiled riche. There is no myghte that may compare with my myghte. If thou wilte geve me the appil, be me thou schalt have the love of fayre Helene of Grece, the which may availe thee more than any maner of richesse.” And than Paris gave his sentence and forsoke bothe knyghthode and wisedom and riches for Venus, to whom he gaf the appil, for the which aftir Troye was distroied. This is to undirstande, because that Paris was not chivalrous ne riche, he sett be no thing, but alle his thought was on love, and therfore gaf he the appil to Venus. Wherefore it is seide to the good knyght that he schulde not demene him soo. And Pictagoras seith, “The juge that jugeth not justly deserveth myche yvill.” Allegorie       Be Paris that jugeth folily is undirstanden that the good spirit schuld beware how he juged othir. Seint Austin spekith therof agens the Manytheiens that ther be two thingis the which in special we schuld eschewe: first, to juge othir persoones, for we knowe not of what corage thinges be doon, the which to condempne it is therfore greet presumpcion, for wee | scholde take them to the bettir party; secundly, because we be not in certeyne what thei schal be, that now be good or now yvil. Oure Lord to this purpos seith in the Gospell, “Nolite judicare, et non judicabimini; in quo enim judicio judicaveritis, judicabimini.” Mathei viio capitulo.

Chapter 74: Fortune Texte In Fortune, that greet myghti goddesse, Trust not to myche ne in hir promesse, For in a litil space sche chaungith, And the highest ofte overthrowith.

(see note)

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Glose       Fortune, aftir the speking of poetis, may wel be callid the greet goddesse, for be hir we see that worldly thingis be governed. And because that sche promissith to many prosperité ynough — and indeede to some sche givith it and in litil space takith it away whan it pleasith hir — it is seide to the good knyghte that he schulde nat trust in hir promysses ne disconfort him not in his adversitees. And Socrates seith, “The cours of fortune farith as engins.” Allegorie       The cause whi that he seith that he schulde not trust in fortune, we may undirstande that the good spirit schuld flee and dispreise worldly delites. Therfor Bois seith in the thirde book of Consolacion that the felicité of the Epituriens schuld be callid unfelicité, for the ful and perfitgh felicité is that the whiche makith man sufficiently myghti, reverende, solempne, and joyeux, the which condicions resist not the thingis whereuppon worldly pepill settith there felicité. Therfore God seith be the prophete Isaie, “Popule meus, qui te beatum dicunt, ipsi te decipiunt.” Isaie iiio capitulo.

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Chapter 75: Paris, Inept Warrior Texte To undirtake and to avaunce werre, Make thou not Paris the begynner. Bettir he coude, I take witnes above, Disporte in the feire armys of his love.

promote; (t-note) one who starts (it); (see note); (t-note) (see note); (t-note) Amuse himself

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Glose       Paris was nothing condicioned to armys but al to love. Therefore it is seide to the good knyght that he scholde not make a cheventayne of his ost, ne of his bataillis, a knyght the which is not apte to armys. And therfore Aristotle seide to Alixander, “Thou schuldist make him constable of thin ooste that thou knowest is wise and expert in armys.” Allegorie       That ye schulde nat make Paris to beginne youre werres is to undirstand that the good knyght goostli, tending oonly to the knyghthode of heven, schulde be holly drawen fro the worlde and chese contemplatiif liif. And Seint Gregori seith uppon Ezechiel that the liif contemplatiif is of righte preferrid afore the actiif liif as for the worthiere and the grettere, for the actiif liif travailith himsilf in the laboure of this present liif, but the contemplatiif liif farith as he that tastith the savoure of the reste that is for to come. Wherfore the Gospell seith of Marie Magdalene, be whom contemplacion is figurid, “Optimam partem elegit, que non auferetur ab ea in eternum.” Luce xmo capitulo.

Chapter 76: Cephalus and His Wife Texte Set thee not to be a spye, Y sey, But loke thou kepe ever the high wey, Cephalus, with his scharpe javeloth, Leerith it thee, and the wiif of Loth.

(t-note) javelin; (see note); (t-note) Teaches it to you; (see note); (t-note)

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Glose       The fabill seith that Cephalus was an auncient knyght, the whiche delitid him greetly al his liif in the disporte of huntyng, and hee |coude cast a darte that he hadde merveilously, the which darte hadde suche a propirté that it was nevir cast in veyne but killid al that it touchid. And, because that he had a custome to rise in the morneyng and to go to the forest to aspie the wilde beestis, his wiif was jelous over him and supposed that he loved othir than hire, and for to knowe the trouthe, sche went aftir to aspie him. Cephalus, the which was in the wode, whan he herde the leves make noise where that his wiif wente, supposid it had ben a wylde beeste, caste his javelott, and killed his wiif. He was hevy of that mysaventure, but ther myght no remedye be had. The womman Lothis wiif, as that Holy Scripture witnessith, torned agen, agens the commaundement of the aungel, whan sche herde that the five citees sanke behinde hire, and therfore anoon sche was chaungid into a gobet of salte. And, to alle such figuris may be sett many undirstandingis, but for to take it in example for the trouthe, no good man schulde delite him to aspie another in thingis that longith not to him. And to the entent that noon wolde be aspied, Hermes seith, “Do not to thi felowe that the which thou woldist not were doon to thee, and stretche no snaris for to take men withall, ne purchace no harme to them be aspiyng ne be willes, for at the laste ende it wil turne uppon thiself.” Allegorie       That a man schulde not sette him for to spie may be undirstanden that the good spirit schulde not peyne him to knowe other mennys deedis, ne to enquere tidingis of other. For Seint John Crisostome seith uppon the Gospel of Seint Mathew, “How takist thou so greete heede,” seith he, “of so many litell defautis of other men and letist passe so many greete defautis in thin owne deedis? If thou loved thisilf bettir than thy neghbore, whi empechist thou his deedis and levest thin owne? Be thou diligent to considere thin owne deedis firste, and than considere the deedis of othir.” To this purpos oure Lorde seith in the Gospell, “Quid autem vides festucam in occulo fratris tui, trabem in oculo tuo non vides?” Mathei viio capitulo.

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Chapter 77: Helenus Texte Dispreise not of Helene the conceill. I conceill thee so, withoutyn faill, For ofte many hurtys fallith then, Because that we beleve not wise men.

Do not disparage Helenus's advice; (see note); (t-note) (t-note)

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Glose       Helene was brothir to Hector and King Priantis son of Troye. He was a ful wise clerk and ful of kunnyng. As myche as he myght, he counceilid that Paris schuld not go into Grece to ravysch Helayne, but thei wold not do aftir him, for the which the Troyens were hurte. Therfore it is seide to the good knyght that he schuld beleve wise men and there counceill. And Hermes seith, “Whoso worschipith wise men and usith theire counceill, thei be everlasting pepill.” Allegorie       Helene, the which counceiled agens the werre, that is to seye that the good spirit schuld eschewe temptacions. And Seint Jerome seith that a synner hath noon excusacion wherbi he ought to suffre temptacions to overcome him, for the temptyng fend is so feble that he may overcome noone but thoo that wul be yolden to him. And thereuppon Seint Poul the Apostle seith, “Fidelis Deus, qui non pacietur vos temptari supra id quod potestis, sed faciet eciam cum temptacione proventum ut possitis sustinere.” Primo ad Corinthios xmo capitulo.

Chapter 78: Morpheus Texte Be not to mery ne to sory For thi dremys, though thei be hevy, Morpheus biddith, the messangere Of the god of slepe and dremys sere.

troubling (see note) diverse dreams

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Glose       A fable seith that Morpheus is son to the god of slepe, and he is his messangere, and he is god of dremys and makith dremys and causith | men to dreme. And because that dremes be a troubelous thing and a derke, and some tyme betokeneth nothing and some tyme it may signifie the contrarie of the dreme, ther is noon so wise that may propirly speke liche as the expositours seith of theim. Therfore it is seide to the good knyght that he should not be to hevy ne to mery for such avisions, by the whiche man may not shewe no certeyne knowlech ne to what thing thei shall turne, and namely that a man shoulde not be to mery ne to hevy for thingis of fortune, the which be transitorie. Socrates seith, “Thou that arte a man, thou shouldist not be to hevy ne to mery for no maner cause.” Allegorie       There it is seide that a man shoulde not be to mery ne to hevy for no avisions, we shall sey that the good spirit shoulde not be to mery ne to hevy for no maner cause that comyth to him, and that he should suffre tribulacions paciently. Seint Austin seith upon the Psauter, “Feire son,” seith he, “if thou wilte wepe for the sores that thou felest, wepe undir the correccion of thi Fadir. Yf thou wepe for tribulacions that cometh to thee, beware that it be not for indignacion ne for pride, for the adversité that God sendith to thee, it is a medicine and no peyne, it is a chastisement and no dampnacion. Putte not fro thee thi Fadris rodde, but yf thou wilte that He put thee from His heritage, and thinke not on the peyne that thou oughtist to suffre of His scourge, but considere what place that thou hast in His testament.” To this purpos the wise man seith, “Esse quod tibi applicatum fuerit accipe: et in dolorem sustine, et in humilitate pacienciam habe.”

Chapter 79: Ceyx and Alcyone Texte Be the see, yf thou wilt undertake Perlious viages for to make, Of Alchion beleve the counceill. Ceys therof the soothe may thee tell.

voyages (see note) truth

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Glose       Ceys was a king, a ful good man, and loved wel Alchion, his wiif. The king took a devocion for to goo a perlious passage on the see. He took the see in a tempest, but Alchion his wiif, the which loved him right hertily, dide greetly hir bisines to meve him fro that viage and with greete teeres of weping praid him ful bisily, but it myght not be remedied be hir, ne he wolde not suffre hir to go with him, standing that she wolde algatis a goon with him. And at the departing she stirte into the shippe, but Ceys the king confortid hir and with forse made hir to abide, for the which she was ful anguishous and hevy and in right greet woo. Neverthelees Colus, the god of wyndes, meved them so greetly upon the see that the king Ceys withynne fewe daies perishid on the see, for the which, whan Alchion knewe that aventure, she kest hirsilf in to the see. The fabill seith that the goddes had pité therof and chaungid the bodies of the two lovers into two birdis, to the entent that theire greet love myght be had in perpetuel mynde. And yit the same birdis fle upon the seeside, the which be callid Alchiones and theire fedres be white, and whanne the maryners see theim come, than be thei sikir of a tempest. The ryght exposicion hereof may be that in mariage two lovers loved togidir in liche wise, the which poetis likneth to the two birdis that had such a caas and aventure. Therefore it is seid that the good knyght schoulde not put him in no perlious passage agens the counceil of his good freendes. And Assaron seith that the wise man enforcith him to drawe him from hurtys, and the fool doith his diligence to finde hurtis. Allegorie       For to beleve Alchion, it is to undirstande that the good spirit be some yvil temptacion is empechid with some errour or doute in his thought, in the which he shoulde reporte him to the oppinion of the chirche. For Seint Ambrose seith, in the secunde book of Offices, that he is from himsilf, that dispiseth the counceil of the chirche, for Joseph helpid kinge | Pharaoo more profitabli with the counceil of his prudence than though he hadde goven him eithir goold or silver, for silver myght not a purveid for the famyn of Egipte the space of seven yere. And therfore it is concludid, “Trust counceil and thou shalte not repente thee.” To this purpos the wise man seith in his Proverbis to the persone of Holi Chirche, “Custodi legem meam atque consilium, et erit vita anime tue.” Proverbiorum iiio capitulo.

Chapter 80: Troilus Texte Of a childe beleve not the counceill, For of Troilus remembre thee well. Truste ye may men agid and proved That in armys hath sore been chargid.

(see note) greatly been assaulted (? see note); (t-note)

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Glose       Whan King Priant had repaired Troye agen, the which was destroyed because of the greving of theim that wente into Colcos, than Priant thought to take vengeaunce for that destruccion and assemblid his counceil, where that were manye high barones and wise men, for to wite whedir it were good that Paris, his sone, shoulde go into Grece to ravysh Helene or noon in a chaunge for Esiona, his sister, the which was takyn be the Thelomonaialles and ledde into thraldom. But alle the wise men seide nay, because of prophecies and of scriptures, the which seide that, through that ravishing, Troye shoulde be distroyed. Than Troylus, the which was a childe and the yongist of Priantys sones, seid that men should not in counceil of werre beleve olde men ne there proverbes, the which through her cowardice counceilith ever to reste. So he counceilid that thei shoulde go thider. Troylus counceill was holden, of the which folowid myche harme. Therfore it is seide to the good knyght that he schoulde not holde ne beleve the counceil of a childe, the which of nature is full light and litil to considere. An auctorité seith to this purpos that, where a | childe is kinge, the lande is unhappy. Allegorie       That a good spirit shoulde not agree him to the counceil of a childe is to undirstande that he shoulde not be ignorant but knowing and ful lerned in that the which may be profitabil to his helthe. For agens ignorant peopill Seint Austin seith that ignoraunce is a ful yvill modir, the which hath right yvill doughters, that is to sey, falsnes and doute. The firste is myschaunce, the secunde is wrecchidnes; the firste is vicious, but the secunde is softer; and these two is drawen awey be wiisdom. Therefore the wise man seith, “Sapienciam pretereuntes non tantum in hoc lapsi sunt ut ignorent bona, sed insipiencie fuerunt hominibus memoriam.” Sapiencie xo capitulo.

Chapter 81: Calchas Texte Hate Calcas and his fals deceites, Of whom the infinite malicis Betraieth many reaumes expres. Of worldly peopill there is noon wers.

(see note) quickly (t-note)

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Glose       Calcas was a soutil clerk of the cité of Troye, and whan king Priant knewe that the Grekis come upon him with a greet ooste, he sent Calcas into Delphos to wite of the god Appolin how the werre shoulde fortune. But aftir that the god had answered, the which seide aftir ten yere the Grekes shoulde have the victorie, Calcas turned toward the Grekes and aqueynted him with Achilles, the which was comen into Delphos for the same cause, and with him he wente to the Grekis, whom he helpid for to counceill agens his owne cité, and ofte tymes distourbled the peas betwene the Grekis and the Troyens. And because he was a traitour, it is seide to the good knyght that he shoulde hate such yvil sutill pepill, for theire tresones so doon by wylis may hurte greetly reaumes and empires and alle maner | of pepill. Therfore Platon seith, “A sutil enemy, though he be poore and not myghti, may greve more than an enemye myghti and riche and unknowing.” Allegorie       Calcas, the which sholde be hatid, may be undirstande that the good spirit should hate all fraudelouse malice agens his neghbore, for he should in no wise consent therto. For Seint Jerome seith that a traitour will not be souplid, neither for familiarité of feleship, ne for homlynes of mete and drinke, ne for grace of service, ne for plenté of benefices. Of this vice seith Seint Paul the Apostil, “Erunt homines cupidi, elati, superbi, proditores, protervi.” iio ad Ethemologeum iii capitulo.

Chapter 82: Hermaphroditus Texte Be thou not hard for to graunt, Y say, Such a thing as wele emplye thou may. To Hermofrodicus have tending, The which took harme for his denying.

(t-note) make use of regard; (see note); (t-note)

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Glose       Hermofrodicus was a beuteuous yong thing, and oon of the fayrie was soore enamoured on him. But he in no wise hadde liste to love hire, and she pursued him overall. It fel on a tyme that the yong thing was ful wery of the pursuet whereinne he had travayled all the day. Than he come to a welle-spring sette aboute with salewes be the which was a fayre stanke, stille and cleer, for the which a liste he hadde to bathe him. He dide off his clothis and went into the water. Whan she of the fayrie sawe him unclothid and al nakid, she went in to him and for greet love took that yong thing in hir armys, but he, the which was full froward, put hir fro him right rudeli, ne she myght not wynne his hert for no prayere. Than she of the fayrie, ful of woo, praied to the goddes that she myght never parte from hir love, the which put hir soo fro him. The goddes in pitie herde hir devout preyre; than sodeinly thei chaungide the two bodies into oone, | the which were of two sectes. This fabill may be undirstandin in manye maners, liche as sutil clerkis and philosophris hath hidde theire greete secretis under coverture of fable. Therto it may be undirstandin sentence longing to the science of astronomye, and as weel of nygromancye, as that maistris seith. And because that the mater of love is more delitable to here than othir, gladly thei made theire distincciones upon love for to be the more delitable and namely to rude pepill, the which take but the barke, and the more aggreable to sutile, the which soketh the liquour. But to oure purpos we may undirstand that it is vileine and a foul thing to refuse or to graunte with greet daungere that the which may not turne to vice ne to prejudice, though it be grauntid. For Hermes seith, “Make no longe delay to put in execucion that the which thou shouldist doo.” Allegorie       The good spirit sholde not be harde to graunte there where it seeth necessité, but recomfort the nedi to his power. As Seint Gregori seith in his Morallis that, whan we wille recomfort any that is afraied in hevynes, we shoulde firste make hevynes with theim, for he may not verily recomfort the hevy persoone which cordith him not with his hevynes. For, liche as men may not joyne on iren to anothir if thei be not hoote bothe two and softid with the fire, on the same wise we may not redresse anothir if oure hertis be not softid be compassion. To this purpos Holy Scripture seith, “Confortate manus dissolutas, et genua debilia roborate.” Ysaie xxxvo capitulo.

Chapter 83: Ulysses's Games Texte Thou maist with the pleies thee solas Of Ulixes, whan thou hast tyme and spaas In the tyme of trwes and of feeste, For thei be bothe sutill and honeste.

games; amuse yourself (see note) truce; festival ingenious; commendable

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Glose       Ulixes was a baron of Grece and of greet sutilté, and during the longe seege afore Troy, the which lastid ten yere, whan that trwes were, he fond pleyes ful sutil and faire for to disporte knyghtis therwith in the tyme of sojoure and reste. And some sey that he fonde the game of the chesse and such othir liche. Therfore it is seide to the good knyght that in dwe tyme men may wele pley at such games. For Solin seith, “All thingis that is sutil and honest is leeful to be doon.” Allegorie       The pleies of Ulixes may be undirstanden that, whan the knyghtly spirit shall be wery of preyere and of being in contemplacion, he may wele disporte in reding Holy Scriptures. For as Seint Jerome seith in his Morallis, “Holy Scripture is sette in the yen of oure hertis as a myrrour, to the entent that we shoulde therein see the erthly face of oure soule, for there may we see oure lewedenes, there may we see how mych we profite and how fer we be from profite.” To this purpos oure Lorde seith in the Gospell, “Scrutamini scripturas, quibus putatis vitam eternam habere.” Johannis vo capitulo.

Chapter 84: Criseyde Texte If thou wilt geve thee to Cupido, Thin hert and all abaundon hir-to Thinke on Cresseidis newfangilnes, For hir herte hadde to myche doubilnes.

surrender to this; (t-note) Criseyde's fondness for new persons; (see note) duplicity

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Glose       Cresseide was a gentilwoman of grete beauté, and yit she was more queint and sotill to drawe peopill to hir. Troilus, the yongist of Priantys sones, was ful of grete gentilnes, of beauté and of worthines, loved hir right hertily, and she hadde goven him hir love and promissid to him that it shoulde nevir faile. Calcas, fadir to the gentilwoman, the whiche knewe be science that Troye should be distroied, dide so myche that his doughtir | was delyverid to him and brought oute of the cité and ledde to the sege among the Grekis, where hir fadir was. Greet was the sorowe and ful pitous the compleintis of the two lovers at theire departing. Neverthelesse, within a while aftir, Diomede, the which was a high baron and a ful worthi knyght, aqueinted him with Cresseide and labored so sore to hire that she loved him and holly forgate hir trewe love Troylus. And because that Cresseide had so light a corage, it is seide to the good knyght that, yif he wil sette his herte in any place, lete him beware that he aqueinte him not with such a lady as Cresseide was. And Hermes seith, “Kepe thee from yvil feleship, that thou be not oon of theim.” Allegorie       Cresseide, of whom a man shoulde bewarre to aqueinte him, is veinglorie, with the which the good spirit shoulde not aqueinte him, but fle it unto his power, for it is to light and cometh to sodeinly. And Sent Austin upon the Psaulter seith that he, the which hath wel lerned and assaied be experience to overgoo the degrees of vices, he is comen to the knoulech that the synne of veinglorie is holli or mooste specialli to eschewe of parfit men, for among all other synnes, it is hardist to overcome. Therfore, the Apostle Seint Paul seith, “Qui gloriatur, in Domino glorietur.” Secundem ad Corinthios.

Chapter 85: Patroclus and Achilles Texte Whan thou hast killid Patroclus, Ware of Achilles, I counceil thus, If thou leve me, for thei be al oone. Theire goodes betwen them be comone.

(see note) Beware; (see note); (t-note) believe; (t-note) shared; (see note)

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Glose       Patroclus and Achilles were felawes togedir and right dere frendes, so that ther was never two brethir loved bettir togider, and thei and theire goodes was comone as all oo thing. And because that Hector slewe | Patroclus in bataille, Achilles hadde greet hate to Hector and fro thensforth swore his deeth. But because that he douted myche his greet strengthe, he lefte never aftir to waite how he myght finde him discovered to betraye him. Therfore Othea seid to Hector, as be prophecie of that which was for to come, that whan he had slayn Patroclus, it were nede for him to beware of Achilles. This is to understande that everi man, the which hath sleyne or mysdoon to another mannes trewe freende or felawe, that his felaw wul take vengeaunce yif he may. Therfore Magdirge seith, “In what caas that ever thou be with thin enemy, holde him ever in suspecte, though that thou be myghtier than he.” Allegorie       Where it is seid that whan thou haste slein Patroclus, thou shouldist beware of Achilles, we may undirstande that, yif the good spirite suffre him be the fende to bowe to synne, he oughte to doute everlastinge deeth. As Solin seith, “This present liif is but a knyghthode, and in tokin therof this present liif is callid a werre in difference of that above the which is callid victorious, for it hath evere the victorye of enemyes.” To this purpos the Apostle Seint Paul seith, “Induite vos armatura Dei, ut possitis stare adversus insidias diaboli.” Ad Ephesios vio capitulo.

Chapter 86: Echo and Narcissus Texte Beware thou voide not fro thee Eccho, Ne hire pitous compleintes also. Susteyne al hire will, yif it may be, For thou woste not what may come to thee.

drive away; (see note); (t-note) pitiable laments; (see note); (t-note) desire; (see note); (t-note) know; (t-note)

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Glose       The fabill seith that Eccho was a womman of fayrie, and because she was wonte to be to greete a jangeler and be hir jangeling on a day accusid Juno, the which for jelousie on a day lay in awayte on hir housbonde, the goddesse was wroth and seide, “Fro hensforth thou shalte no | more speke firste, but aftir anothir.” Eccho was enamoured on feire Arcisus, but neithir for preiere ne for signe of love that she made to him, him liste not to have pité of hire, in so myche that the faire creature diede for his love. But, dying, she preyde to the goddes that she myght be venged on him, in whom she had founde so myche cruelnes, that onys yit thei myght make him to fele the sharpnes of love, whereby he may prove the gret woo that verrey lovers have, the which in love be refused, and than she died. Soo Eccho made an ende, but hir voice remayneth, which lastith yit, and there the goddes made it perpetuel for memorie of that aventure, and yit it answerith to peopill in valeis and on ryvers aftir the voice of othir, but it may not speke first. Eccho may signifie a persone the which of gret necessité requireth the vois that is goven to anothir, that is to seie, of nedi peopill there is abiden ynowe, for they may not helpe theimself withoute helpe of othir. Therfore it is seide to the good knyght that he shoulde have pité of nedi pepill that requireth it. And Zaqualquin seith, “Whoso wul kepe wel the lawe, schulde helpe his frende with his good, and lene to nedi peopill and be gracious, not denying justice to his enemy, and kepe him from vice and dishonoure.” Allegorie       Be Eccho, the which shoulde not be refusid, may be noted the mercy that the good spirit sholde have in himsilf. And Seint Austin seith, in the book of oure Lordis Sermon that he made on the hill, that blessid be thoo that willyngly socoureth poore peopill, the which be in penurie, for they deserve mercy of God upon theim that is in penurie. And it is a juste thing that whoso wull be holpen of a sovereyne more myghti than he to helpe a simpeler than he is, in as myche as he is myghtiere than he. Therfore the wise man seith in his Proverbis, “Qui primus est ad misericordiam benedicetur.” Proverbiorum xxiio capitulo.

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Chapter 87: Daphne and Phoebus Texte If thou wilt have a crowne of victory, Which is bettir than any good worldly, Damee thou moste folwe and pursuwe And thou shalte have hir, yif thou wilte wel suwe.

(t-note) Daphne; (see note) persevere; (t-note)

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Glose       The fable seith that Damee was a gentilwomman that Phebus loved hertily, and he pursued hir sore, but she wold not agre to him. It befelle on a day that he sawe the feire creature go in a wey, and he folowed, and, whan she sawe him come, she fledde and the god aftir. And whanne he was so nere that she sawe wele she myght not scape, she made hir praier to the goddes Diane that she wolde save hir virginité, and the bodi of the mayden chaungid into a grene lourere. And whanne Phebus was comen nere therto, he tooke of the braunchis of the tre and made him a chapelet in signe of victorie. And namely in the tyme of the Romaynes gret felecité, the victorious peopill of them were crowned with laurere. This fable may have many undirstandingis. It myght happe that some myghti man with longe traveill suwed a lady, in so myche that with his greet pursute he come to his will undir a laurere, and for that cause fro thensforth he loved the laurere and bare it in his device, in signe of the victorie that he had of his love undir the laurere. And also the laurere may be take for golde, the which betokenyth worship. It is seid to the good knyght that he moste pursuwe Damee, yif he wull have a crowne of laurere, that is to seie, peine and travaile, yif he wull come to worship. To this purpos Omer seith, “Be gret diligence a man cometh to perfeccion.” Allegorie       That Damie wolde be pursued for to have a crowne of laurere, we may undirstande that, yif the good spirit wil have a glorious victorie, he moste have perseveraunce, the which shal lede him to the | victorie of paradise, of the which the joies be infinite. As Seint Gregori seith, “Who hath that tonge that may suffice to telle it, and where is the undirstanding that may or can comprehende it, how many joies be there in that sovereigne cité of paradise, ever to be present with the ordris of aungelis, with the good spirites, assistid to the blis of the Leder, to beholde the present visage of God, to se the unscribeable lighte, to be in suerté never to have fere of deith, to be mery with the gifte of everelasting clennes.” To this purpos David seith in his Psaulter, “Gloriosa dicta sunt de te, civitas Dei.”

Chapter 88: Andromache Texte To thee, also, Y make mencion Of Andromathais vision. Dispite not thi wiif, Y counceil thee, Ne othir wommen that wise be.

Andromache's; (see note) Disparage (t-note)

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Glose       Andromatha was Hectoris wiif, and the nyghte afore that he was slayn, ther come to his wiif in a vision that the nexte day that Hector wente to the bataille, withouten doute, he shoulde there be slayne. For the whiche Andromatha, with grete sighes and weping, dide hir power that he shoulde not goo to the bataille, but Hector wolde not beleve hire, and there he was slayne. Wherfore it is seide that a good knyght shoulde not holly dispreise the visiones of his wiif, that is to seye, the avice and the counceill of his wiif, yif she be wise and wel condicioned, and namely of othir wise wommen. For Platon seith, “Thou shouldist not dispreise the counceill of a litil wise persone, for, though thou be nevere so olde, be not ashamed to lerne, though a childe wolde teche thee, for some tyme the ignorant may avise the wise man.” Allegorie       The avision of Andromatha, the which shoulde not be dispreised, is that a good purpos, sent be the Holy Goost, Jhesu Cristes knyght shoulde | not sette it at noughte, but anoon sette it in effecte unto his powere. Therof spekith Seint Gregori in his Morallis that the good spirit, for to drawe us to goodnes, admonestith us, meveth us, and techeth us; he admonestith oure mynde, he mevith our will and techith oure undirstanding. The spirite, softe and swete, suffrith no maner of litil spotte of chaf to abide in the habitacion of the herte where he inspirith but broileth it anoon with his sutil circumspeccion. Therfore the Apostle Seint Paul seith, “Spiritum nolite extinguere.” Ad Thessalonicenses v capitulo.

Chapter 89: Babylon Texte If that thou have greete werre and besy, In Babiloines strengthe verily Troste not; for be Minous, and that soone, It was take; trustith not than ther-oone.

severe Trust; Ninus; (see note); (see note) in that; (t-note)

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Glose       Greete Babiloine was founded be the gret giaunt Nambroit, and it was the strengist cité that ever was made, but notwithstanding it was take be king Ninus. Therfore it is seide to the good knyght that he shoulde not so myche troste in the strengthe of his cité or his castell in tyme of werre, but that it be ful purveied of pepill and of al thing that behoveth for dewe defence. For Platon seith, “Whoso trustith al oonly in his strengthe is often overcomen.” Allegorie       Be the strengthe of Babiloine, where-inne men shoulde not trust, is to undirstande that the good spirit shoulde not truste ne attende to thingis that the worlde promisith. And Seint Austin spekith therof in the book of the Singularité of Clerkis that it is to lewde a truste to name his liif to be sure agens the perellis of this worlde, and it is a folich hope to wene to be saaf among the bitingis of synnes; yit the victorie incertayne is, as longe as men be amonge the dartes of ther enemyes and kepith them unhurte, but whosoo is envyroned with flawmes is not lightli delyverid withoute brennynge. Truste to him that hath the experience; though the worlde laugh on thee, truste it not; lete thine hope be sette in God. Therfore seyeth the prophete David, “Bonum est confidere in Domino, quam confidere in homine.”

Chapter 90: Hector's Death Texte Hector me must pronounce thi deeth smerte, Wherfore greet sorow bitith myne herte That shall be as whan Priaunt, the kynge, Wilte not truste, whiche shal goo thee prayinge.

painful; (see note) wounds; (see note) (t-note) entreating you; (see note); (t-note)

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Glose       The day that Hector was slayne in the batayle, Andromatha, his wif, come to pray kynge Priaunt, with full greet compleyntis and wepinges, that he wolde not that day suffre Hector to goo to the batayle, for withoute doute, he shulde be slayne yf he went thider. Mars, the god of batayle, and Minerve, the goddes of armes, had verili shewid it hire in hire sleepe, where they apperid to hire. Priaunt dide all that he myghte he shulde not feighte that day, but Hector stale fro his fader and sterte oute of the cité be a wey undir erthe and went to the batayle, where he was slayne. And because he never disobeyed his fadir but that day, may be seyde that the day that he shulde disobeye his fader than shulde he die. And it may be undirstanden that noon shulde disobeye his sovereyne ne his good frendes, whan they be wise as in resoun. And therfore Aristotill seyde to Alisaundre, “As longe as thou trustest to the counsell of them that usith wisdom and that lovith thee trewli, thou shalt reighne gloriously.” Allegorie       Where she seyde to Hector that she must pronounce his name, is that the good spirit shuld have continuel mynde on the oure of dethe. Therfore seyeth Seynt Bernarde that in mankyndeli thingis men fynde no thinge more certeyne than dethe; for deeth hath noo mercy of poverté ne dooth noo worshipe to riches; it spareth neyther wisdom, condicions, ne age; men hath noon other certeyne of dethe but that it is at the dores of agid men and it is in the myd-wes of yonge men. To this purpos the wise man seyeth, “Memor esto quoniam mors non tardabit.”

Chapter 91: Hector's Arms Texte I purpose yit to make thee sadde and wise, That thou use, in batayles, for no gise Of thine armes discoverid for to be, For thi deeth it will open to thee.

prudent be accustomed; under no circumstances To be unprotected without your armor; (t-note) it (i.e., being unarmed); (see note); (t-note)

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Glose       In the batayle Hector was founde discoverid of his armes, and than he was slayne. And therfore it is seyde to the good knyght that he shulde not in batayle be discovered of his armes. For Hermes seyeth that deeth farith as the strok of an arowe, and lyf fareth as an arowe sette to shotte. Allegorie       There where it is seyde that he shulde kepe him covered with his armes, it is to undirstande that the good spirite shulde kepe his wittes cloos and not voyde. Seynt Gregore seyeth herof that a persone the whiche departith his wittes fareth as a jogeloure the whiche fyndeth no worse house than his owen; therfore he is ever oute of his house, liche as a man that kepith not his wittis cloos is ever vagaunt and oute of the house of his conscience; and also he farith as an open halle wherin men may entre on everi side. Therfore oure Lorde seyeth in the Gospell, “Clauso hostio, ora Patrem tuum.”

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Chapter 92: Polibetes Texte Of Polibetes coveite not hastili His armys, for thei be unhappi.4 Of his dispoiling folowed, pardé, Thi woful deeth be them that suwed thee.

(see note); (t-note) stripping (of Polyboetes’s arms) by those who pursued you; (see note)

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Glose       Polibetes was a ful myghti king, the which Hector slowe in the bataile aftir many othir greet deedis that he hadde doon that day. And because that he was armyd with faire armys and riche, Hector coveited theim and stouped doun uppon his hors necke for to dispoile the body. And thanne Achilles, the which suwed aftir him with hole will to take him discoverte, smote him benethe for faute of his armure and at a strook killed him, of whom it was greet harme, for a worthier knyght was nevir girde with swerde, of the which the stories makith mencion. And that such covetises may be noyous in such places, it shewith bi the seid caas. Therfore the philozophre seith, “Disordinat covetise ledeth a man to deeth.” Allegorie That we shoulde not coveite Polibetes armes, we may undirstand that the good spirit shoulde have no covetise to no maner of worldly thing. For Innocent seith that it ledith a man to deeth, for covetise is as a fire that may not be staunchid. The covetous persone is nevir content to have that which he desirith, for, whanne he hath that which he desired, he desirith ever more. Ever he setteth his ende in as myche as that he tenteth to have more and not to that the which he hath. Avarice and covetice be two saus makers, the which ceeceth never to sey, “Bring, bring!” And to the valew that the money wexeth, the love of the money wexeth. Covetice is the wey to the goostly deeth and ofte tymes to bodily deeth. Therfore the Apostil Seint Paul seith, “Radix omnium malorum est cupiditas.” Prima ad Thimotheum vito capitulo.

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Chapter 93: Achilles and Polyxena Texte Assot thee not in love of straunge kinde: The deede of Achilles have in mynde, Which wende to make of his enemy His verray love and that entierly.

Infatuate yourself; foreign (see note) Who hoped true; completely; (t-note)

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Glose       Achilles was assottid in love of Polixene, the faire mayden, the which was sistir to Hector, as he sawe hir in the begynnyng of the yere at the service of Hectoris yeris mynde in the trewes tyme, where many Grekis wente to Troye to se the noblesse of the cité and of the riche tierment, that was the moost solempnely made that ever was made for the bodi of a knyght. There Achilles sawe Polixene, where he was sore taken with hir love that he myght in no wise endure. And therfore he sent to Ecuba the quene that he wolde trete of mariage, and he wolde make the werre to sece and the siege to departe, and he shoulde ever be theire frende. It was longe aftir or Achilles was armed agens the Troyens because of that love and dide gret peyne to make the oste to departe, but he myght not do it, and therfore the mariage was not made. Aftir that Achilles slowe Troylus, the which was so ful of worthines that he was right like to Hector, his brothir, standing the yong aage that he hadde. But the quene Ecuba was so ful of woo for him that she sente for Achilles to come to hir to Troye for to trete of the mariage. He wente thidir, and there he was slayne. Therfore it is seide to the good knyght that he shoulde not assotte him upon straunge loves, for be ferre loves comyth myche harme. And therfore the wise man seith, “Whan thin enemyes may not venge theim, than hast thou nede to beware.” Allegorie       That a good spirit shoult not assotte him upon straunge loves, that is to undirstande that he shoulde chaunge nothing but if it come holly of God and determyned in Him. All straunge is the worlde, the which he shoulde flee. That he should flee the worlde Seint Austin seith in expounyng | Seint Johannis pistil, “The worlde passith concupiscence. O resonable man,” than seith he, “whethir haddist thou levir love the temperell worlde and passe with the tyme, or be with Crist Jhesu and lyve perpetuelly with Him?” To this purpos Seint John seith in his firste pistill, “Nolite diligere mundum, neque ea que in mundo sunt.” Prima Johannis iio capitulo.

Chapter 94: Ajax Texte Undirtake noon armes folily. It is perell, for soule and bodi, A naked arme and no shelde to take. Of Ajaux may thou example make.

(see note) unprotected arm (see note)

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Glose       Ayaux was a ful proude knyght of the Grekis and trustid to myche on himsilf, but yit he was a good knyght of his hande. And for pride and sollennes he undirtook to do armes with his arme nakid, discoverid withoute a shelde, so he was borne thorugh and overthrowen deed. Therfore it is seide to the good knyght that, to do such armes, thei be neither profitabill ne worshipfull, but rathir thei be named lewde and proude, and thei be to perlious. Aristotill seith that many erreth be ignoraunce and faute of knowing, and wote not what is to do ne to leve, and some faille be arrogance and pride. Allegorie       How armes should not be undirtaken folyly is that the good spirite shoulde not truste in his owne fragilité. As Seint Austin seith in a sermon that noon shoulde presume in his owne herte whan he pronounceth a worde ne noon shoulde truste in his strengthe whan he suffrith temptacion, for, whanne we speke wisely good wordes, thei come of God and not of our witte, and whanne we endure adversitees stedfastly, it cometh of God and not of oure pacience. To this purpos the Apostle Seint Paul seith, “Fiduciam talem habemus per Cristum ad Deum; non quod sumus sufficientes aliquid cogitare ex nobis tanquam ex nobis.” Secundem ad Corinthios iiio capitulo.

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Chapter 95: Antenor Texte Anthenor exile and chace awey Which purchaced agens his contrey Bothe treson, falsnes, and greet untrouthe. But yif he were yolden, it were routhe.

(see note); (t-note) plotted Unless; punished; pity

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Glose       Anthenor was a baron of Troye, and whanne it come at the laste to greet Troyenne batailles, the Grekis, that had longe kepte sege afore the cité, thei wiste not how thei myght have a conclucion to take the cité, for it was of right greete strengthe. Thanne, be the tising of Anthenor, for angre that he had to king Priant, he confortid theim and seide that thei shoulde make a pes with the king, and be that mene thei may put theimself into the cité and thei shall be goven wey. Thus thei dide, be the which Troye was betraied. And because that the treson hereof was to greete and to yvill, it is seid to the good knyght that all such semblable, where he knowith theim, he shoulde exile and chace theim awey, for such peopill be greetly to hate. Platon seith that disceit is capteyn and governoure of shrewes. Allegorie       Be Anthenor, the which shoulde be chaced awey, we may undirstand that the good spirit should drive awey alle thingis wherby any inconveniencye myght come to him. To this Seint Austin seith that he, that is not besy to eschewe thre inconveniencies is liche a botirflie that torneth so ofte aboute the fire of the lampe that he brenneth his wingis and thanne he is drowned in the oyle, and to the birde, that fleith so ofte aboute the glewe that he lesith his federis. Example of Seint Petir, the whiche abode so longe in the princes courte of the lawe that he fell in such an inconveniencye to reneye his maister. And the wise man seith, “Fuge a via malorum, ne transeas per eam.” Proverbiorum iiiio capitulo.

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Chapter 96: The Trojan Horse Texte In Mynervez temple to suffre Thou shoulde not thin enemy to offre. Take thou good hede of the hors of tre: Troye had ben yit, yif that had not be.

allow; (t-note) make an offering; (see note); (t-note) of the wooden horse; (see note); (t-note) would have still existed; (t-note)

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Glose       The Grekis had made a feint peas with the Troyens be Anthenores treson. They seide thei hadde avowed a gifte to Mynerve, the goddesse, the which thei wolde offre, and thei had made an hors of tre of an huge gretnes (the which was ful of men of armes), and it was so grete that the gate of the cité most be broken for to lete it come in. And the hors was sette upon whelis that rollid it forth to the temple, and whanne nyght come, thanne the knyghtis lepte out and wente aboute in the cité, the which brente and killed and distroyed the towne. Therfore it is seide to the good knyght that he should not truste in such fantesies ne offringis. To this purpos a wise man seith, “A man shoulde doute the sotiltees and the spies of his enemy, yif he be wise, and his shrewednes, yif he be a foole.” Allegorie       By Mynerves temple we may undirstande Holi Chirche, where sholde not a been offred but preier. And Seint Austin seith in the Book of Feith that, withoute the felauship of Holichirch and bapteme, noo thing may avayle, ne the deedis of mercy may not vayle to everlasting liif. For, withoute the lappe of the chirche, noo helthe may be. Therfore David seith in the Psaulter, “Apud te laus mea in ecclesia magna.”

Chapter 97: Ilium Texte Trustith not to have a sure castell, For Ylion, the faire stronge castell, Was take and brent, and so was Thune. All is in the handis of fortune.

secure (see note); (t-note) burned; Tunis; (see note)

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Glose       Ylion was the maister dongeon of Troye and the strengist and the fairest castell that ever was made of the which stories maketh mencyon, but notwithstonding it was take and brent and brought to nought, and so was the cité of Thune, the which was somtyme a greet thing. And because that such cases falleth be the chaungeabilnes of fortune, it is desired that the good knyght should not be proude in himsilf ne think himsilf sure for no strengthe. Therfore Tholome seith, “The higher that a lord be reised, the perlioser is the overthrowe.” Allegorie       That a man should not wene to have no sure castell, we may undirstande that the good knyght, the spirit, should take noon hede to no maner of delite. For, as delites be passing and not sure and ledith a persoone to dampnacion, Seint Jerome seith that it is impossible for a persoone to passe fro delites to delites, that is to sey, for to passe and lepe fro the delites of this worlde to the delites of paradis, the which fillith the wombe here and the soule there. For the divine condicion is unbounde, for it is not goven to thoo that weneth to have the world everlasting in delites. And to this purpoos is writen in the Pocalipce, “Quantum glorificavit se, et in deliciis fuit, tantum date ei tormentum et luctum.” Apocalipsis xviiio capitulo.

Chapter 98: Circe Texte Eschewe thou should the swyne of Circes, Where that the knyghtis of Ulixes Were torned to swyne as to the ye. Umbethink thee wel on this partie.

Shun; (see note) eye Reflect well on this group of men; (see note); (t-note)

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Glose       Circes was a quene whose reaume was opon the see of Ytaile, and she was a grete enchaunteresse and knewe myche of sorcerie and wichcrafte. And whanne Ulixes, the which wente be the see aftir the destruccion | of Troye, as he wende to a retourned into his contré through manye grete and parlious tormentis that he hadde, he arived at an haven of the same lande. He sente to the quene be his knyghtis to wite whethir he myghte suerly take haven in hir lande or noone. Circes resceyved his knyghtis ful gentilly and of curtesie made ordeyne for theim a potage ful delicious to drinke, but the potage had such a strengthe that sodeinly the knyghtis were chaunged into swyne. Circes may be undirstanden in many maners. It may be undirstande be a lande or a contré where that knyghtis were put in foul and vileynes prison. And also she may be likened to a lady ful of wantonnesse and ydelnes, that bi hir many erraunt knyghtis, that is to sey, suwing armes, the which namely were of Ulixes pepill, that is to undirstande, malicious and noyous, were kepte to sojourne as swyne. And therfore it is seide to the good knyght that he should not reste in such a sojournyng. For Aristotil seith, “He that is holly set to fornicacion may not be alowed in the ende.” Allegorie       Circesis swyne may we take for ypocrisye, the which the good spirit sholde eschewe of al thing. Agens ypocrites Seint Gregori seith in his Morallis that the liif of ypocrites is but as a fraudelous vision and as a fantesie ymagened, the which shewith outwarde likenes of an ymage, the which is not soo in verry deede inwarde. To this purpos oure Lorde seith in the Gospell, “Ve vobis ypocrite, qui similes estis sepulchris dealbatis, que a foris apparent hominibus speciosa, intus vero plena sunt ossibus mortuorum.” Mathei xxiii capitulo.

Chapter 99: Ino Texte Thou shoulde no grete resons shewe to the man, The which as that theim undirstande ne can. Yno, the which the sodeyn corne dide sowe, Noteth it to thee wele ynough, I trowe.

argumentations; (t-note) Who cannot understand them; (t-note) burnt; (see note) Represents; perfectly; dare say

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Glose       Yno was a quene, the which made sodein corne to be sowen, the which come not up. And therfore it is seid to the good knyghte that good resones and wele sette and wise auctoritees shoulde not be toolde to peopil of rude undirstanding and that can not undirstande theim, for thei be loste. And therfore Aristotil seith, “As reyne availith not to corne that is sowen on a stoon, no more availith argumentis to an unwise man.” Allegorie       That faire and wise wordis shoulde not be tolde to rude and ignorant peopil, the which can not undirstonde theim, is to seye that it is as a thing loste, and that ignoraunce is to blame. Seint Bernard seith in a book of fiftene Degrees of Meekenes that for nought thoo escuse theim of fragilité or of ignoraunce, standing that such as synne moost freely be gladly freel and ignoraunte, and many thingis the which shoulde be knowen be some tyme unknowen, outhir be negligence to conne it, or be slownes in asking it, or be shame to serche for it. Alle such ignoraunces hath noon excusacion. Therfore Seint Paul the Apostil seith, “Si quis ignorat, ignorabitur.” Prime ad Corinthios xiiiio capitulo.

Chapter 100: The Cumaean Sibyl and Augustus Caesar Texte Autoritees I have writen to thee An hundrith. Lete them be take agree, For a womman lerned Augustus To be worshipid and taught him thus.

(see note); (t-note) accepted favorably; (t-note) taught; (see note) (see note)

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Glose       Cesar Augustus was emperour of the Romaynes and of alle the worlde. And because that in the tyme of his reigne pes was in alle the worlde and that he regned pesibilly, lewde peopil and mysbelevers thought that the pes was because of his goodnes, but it was not, for it was Crist Jhesu, the which was borne of the Virgine Marie and was that | tyme on the erthe, and as longe as he was on erthe, it was pes over all the worlde. So thei wolde have worshipid Cesar as god. But than Sibille bad him to be well ware that he made him not to be worshipid, and that ther was no god but oone aloone, the which had made all thinge. And thanne she ledde him to an high mountaigne withoute the cité, and in the sonne, be the wil of oure Lorde, aperid a Virgine holding a Childe. Sibille shewid it to him and seide to him that there was verry God, the which shoulde be worshipid, and thanne Cesar worshipid Him. And because that Cesar Augustus, the which was a prince of all the worlde, lerned to knowe God and the beleve of a womman, to the purpos may be seide the auctorité that Hermes seith, “Be not ashamed to here trouthe and good teching of whom that ever seith it, for trouthe noblith him that pronounceth it.” Allegorie       There where Othea seith that she hath writen to him an hundrith auctorites and that Augustus lerned of a womman is to undirstand that good wordis and good techingis is to preise, of what persoone that seith it. Hewe de Seint Victor spekith hereof in a book callid Didascalicon that a wise man gladly herith al manere of techingis: he dispisith not the Scripture, he dispiceth not the persone, he dispiceth not the doctrine. He seekith indifferently over all, and al that evere he seeth of the which he hath defaute, he considerith not what he is that spekith, but what that is the which he seith; he takith noon hede how myche he can himself but how myche he can not. To this purpos the wise man seith, “Auris bona audiet cum omni concupiscencia sapienciam.” Ecclesiastici iiio capitulo.