The Book of the Knight of La Tour-Landry, Compiled for the Instruction of his Daughters; TRANSLATED FROM THE ORIGINAL FRENCH INTO ENGLISH IN THE REIGN OF HENRY VI, AND EDITED FOR THE FIRST TIME FROM THE UNIQUE MANUSCRIPT IN THE BRITISH MUSEUM, HARL.1764, AND CAXTON'S PRINT, A.D. 1484, WITH AN INTRODUCTION AND NOTES
BY THOMAS WRIGHT, ESQ., M.A., F.S.A., M.R.S.L. &c. &c. Corresponding Member of the Imperial Institute of France (Académie des Inscriptions et Belles-Lettres).
[REVISED EDITION, 1906] LONDON: PUBLISHED FOR THE EARLY ENGLISH TEXT SOCIETY, BY KEGAN PAUL, TRENCH, TRÜBNER & CO., LTD., DRYDEN HOUSE, 43 GERRARD STREET, SOHO, W., MDCCCCVI. (1868)
FOREWORD,
BY DR. F. J. FURNIVALL.
WHEN the late Thomas Wright offered to edit the following text for us, I got Mr. Wm. Rossiter, then of the Working Men's College, to copy it, and add the missing bits from Caxton's print of 1484. I also offered to have the proofs of the text read with the originals by a trustworthy man; but Mr. Wright said he would read them himself. Later, Mr. Edmund Brock found several mistakes in the text, and he compiled a list of them, which we issued in a thirteen-page appendix of "Additions and Corrections." On my asking Mr. Wright why he had not carried out his promise to me to read his proofs with the MS. and Caxton, he said that he did read the first sheet with the MS. and found it so correct that he did not think it necessary to read the rest. This was too bad of him, as the Society was quite ready to pay a good reader to do this part of the Editor's work.
The book having run out of print, one of the Clarendon Press readers made in my old copy of it all the corrections noted by Mr. Brock; and the new proofs to p. 48 were read with the MS. by Miss Evelyn Fox, and the rest by me, I adding a few footnotes from the French. Instead of adding a final e for all the d̛, g̛, ℏ, ƚƚ, n̄, of the MS., these letters have been printed as they stand.
In the extracts from Caxton I have had the tagd d̛, g̛, ℏ, printed as they (in his fount) are used in his type No. 4 *, which (says Blades, ii. xxxvii) made its first appearance among Caxton's types in the autumn of 1483, when he was printing the "Confessio Amantis" and the "Knight of the Tower." In the latter of these
"sig. f introduces the new fount to us; all after, as well as the introductory matter, being in type No. 4 *."--ii. xxxviii.
Though of course some slips are still in the present print, it is an improvement on that of the first edition, and will be sent to all our Members. I have to thank the Oxford Press Reader for many valuable suggestions.
BRITISH MUSEUM, May 10, 1905.
My young friend, Jack Munro, of the Working Men's College and the Furnivall Sculling Club, has kindly added the much-needed "Contents" to this volume, has written many fresh Notes, and has made a new Glossary, a collection of Phrases and Proverbs (pp. 254-263), and an Index of Subjects (pp. 264-8), for all which we are much indebted to him.
Some of the stories told below are also in the interesting Alphabet of Tales edited for our Society by Mrs. M. M. Banks, and in
Mirk's Festial in our Extra Series, edited by Dr. Erbe.
3 ST. GEORGE'S SQ., NW., March 13, 1906
INTRODUCTION,
BY THE LATE THOMAS WRIGHT.
THE feudal castle of La Tour-Landry, from which the author of the following book received his name, stood between Chollet and Vezins, in the part of the old province of Anjou which lay between Poitou and Brittany, where its ruins are still visible, consisting of a great donjon, or keep, said to date from the twelfth century. The family of our Knight appears to have been established there at least as early as that date. In the year 1200, a Landry de la Tour, lord of this place, is found engaged in a lawsuit relating to lands; and the names of different members of the family are met with not unfrequently during the thirteenth century. M. de Montaiglon, the editor of the original text of the Knight's "Book," who has investigated this question with laborious care, considers that the father of our author was Geoffroy de la Tour, spoken of at the beginning of the fourteenth century as lord of La Tour-Landry, Bourmont, La Galonière Loroux-Bottereau, and Cornouaille, and who, under the banner of the Count of Anjou in 1336, distinguished himself by his courage in the war with the English.
This Geoffroy de la Tour had two sons, our Geoffroy, who was the eldest, and another named Arquade, who is supposed to have been much younger than his brother. The latter, our Geoffroy de la Tour-Landry, appears from his own account to have been present at the seige of Aguillon in 1346. His name again appears in a military muster in 1363. We know that he married Jeanne de Rougé, younger daughter of Bonabes de Rougé, lord of Erval, vicomte of La Guerche, and chamberlain to the king, but we are unacquainted with the date of this marriage, though in 1371 and 1372, when he composed the following book, he must have been married a sufficient length of time to have sons and daughters of an age to require instruction of this kind.
The name of Geoffroy de la Tour occurs several times between the date of the compilation of his book and the end of the century. In 1378 he sent his contribution of men to the army employed in the siege of Cherbourg, but he did not serve in person on that occasion. In the document recording this fact, he is described as a knight banneret. In 1380 Geoffroy served in the war in Brittany, and we find him again in active service in the September of the year 1383. We learn from another document, that at this last date Geoffroy's first wife, Jeanné de Rougé, was still living; but she must have died within a few years afterwards, for at a subsequent date, which M. de Montaiglon places in 1389, he contracted a second marriage with Marguerite des Roches, lady of La Mothe de Pendu, the widow of Jean de Clerembault, knight. This is the latest mention of the name of our Knight which has yet been discovered among contemporary records; the date of his death is quite unknown, but it probably occurred at some period towards the end of the fourteenth century.
The descendants of Geoffrey de la Tour-Landry appear to have
been all active in the turbulent times during which they lived, and
through one of them the name became again rather curiously
connected with literary history. The Knight of La Tour tells us
that he had sons (in the plural); for at the beginning of the book
now published he tells us in the original that he had compiled two
books, "l'un pour mes filz, et l'autre pour mes filles
"Et pour ce ....ay-je fait, deux livres, l'un pour mes filz, et l'autre pour mes filles pour aprendre à rommancier."—<SEG TYPE="foreign" LANG="fre">Le Livre du Chevalier de la Tour</SEG>, edited by M. de Montaiglon, p. 4. "And therfor y haue made .ij. bokes, one for my sones,
an other for my doughtres, forto lerne hem to rede."—The Book of the Knight, English translation, p. 4 of the present, volume.;" and in two other passages of the present book, addressing his daughters, he
refers to the book he had compiled for their brothers, "ou livre de voz frères
"Comme vous le trouverez plus à plain ou livre de voz frères."—<SEG TYPE="foreign" LANG="fre">Le Livre du Chev. de la Tour</SEG>, chap. lxxxix. p. 175. "Si comme vous le trouverez ou livre que j'ai fait à voz frères." "As ye shal finde it more pleinly in the boke of youre bretheren."—The Book of the Knight, chap. Ixxxix. p. 115 of the present volume.." Caxton, in his printed translation, has given us at the
conclusion a little more precise information on the subject, when he makes the good Knight refer his daughters to the other book in the words, "as hit is reherced̛ in the booke of my two sonnes
See the present volume, p. 205.." The passage represented by these words of Caxton is not found in the known manuscripts of the French text; but we may be tolerably certain, from Caxton's known exactness, that it existed in the manuscript of which he made use, and we are justified in assuming that, at the time when Geoffroy de la Tour-Landry compiled this book, that is, in 1371, he had two sons. He has in no instance
mentioned the number of his daughters, but the manuscripts of the original text are ornamented with illuminations, and in these the Knight is always represented as attended by three daughters, for which number the illuminators had no doubt satisfactory authority. Of the history of these daughters we know very little. One of them, Marie de la Tour-Landry, married, on the 1st of November, 1391, Gilles Clerembault, the son of her father's second wife by her former husband. Marie de la Tour left no issue, and died before 1400, as in that year Gilles Clerembault married a second wife.
This intermarriage of the two families appears to have been favourite idea of Geoffroy de la Tour-Landry, and was perhaps a mere question of family interest. Charles de la Tour-Landry, who was Geoffroy's eldest son, was married first to Jeanne de Soudé, but this union appears not to have lasted long, for, after her death, Charles married in January, 1389, Jeanne Clerembault, the daughter of his step-mother, and sister of his brother-in-law. Charles de la Tour-Landry was slain at the battle of Azincourt, in October, 1415. There is some confusion in the family history at this time, through the imperfection of the genealogies; but a
Geoffroy de la Tour, who was at the siege of Parthenay in 1419, and a Hervé de la Tour, who served in the wars near the same period (his name occurs in 1415 and 1416), are conjectured to have been sons of the author of our book. Charles de la Tour-Landry
had five sons. The name of the eldest is uncertain, but he is said to have been with his father at Azincourt, and to have died of his wounds soon after the battle. As he died childless, his brother Pontus, the second son of Charles, remained the head of the family. The three other sons, Thibaud, Raoulet, and Louis, died without children. They had at least one sister, who formed a rather high matrimonial connection.
The family appears now to have been at its greatest height of prosperity and glory. Pontus de la Tour-Landry is cited as knight, lord of La Tour-Landry, of Bourmont, and of Loroux-Bottereau, and baron of Bouloir in the Vendômois; he appears in a record of the year 1424 as giving to the prior and convent of St. Jean of Anvers the tithe of grain in his estate of Cornouaille, and he seems to have held other considerable territories in Brittany and elsewhere. He was not unfrequently employed in public affairs, and was present at the battle of Formigrey in 1450. It is only necessary on the present occasion to say that Pontus had a daughter and a son, and that the latter, who was named Louis, had four sons, none of whom left issue; so that with them the male line of La Tour-Landry became extinct.
All the older great feudal families prided themselves on tracing their descent to the chieftains of the fabulous ages of society; and usually each of them had his family romance, which told the story of the primeval heroes of his house, and which was no doubt frequently read by his clerk or chaunted by his minstrel for the edification of his family and his guests. These formed what were called the Chansons or Romans de Geste, which were so numerous in the twelfth and thirteenth centuries, the period when feudalism had reached its greatest development. As feudalism was gradually falling from its original character, the composition of such family romances went out of fashion, and we know of but a small number of instances at periods subsequent to those just mentioned. Thus, at a much later date, in the latter half of the fourteenth century, the family of Lusignan gratified its pride by employing a writer
named Jean d'Arras to compile the romance of Melusine, according to which the lords of Lusignan derived their descent from the marriage of one of their great chiefs of early times with a fairy, named Melusine, who every Saturday took the form of a serpent. Pontus de la Tour-Landry was one of the very latest who imitated this example. Ambitious, probably, of rivalling the fame of the Lusignans, he appears to have employed some "clerk" like Jean d'Arras to compile the Roman de Ponthus, intending especially to glorify his own particular name. It is a romance of little merit, but appears to have been at one time rather popular, as it was often printed. Pontus is represented as having been the son of the king of Galicia and of his amours with the fair Sidonia, daughter of the king of Brittany, where part of the ancestral possessions of the lords of La Tour lay. Most of the distinguished companions of Ponthus came from this side of France, and the first of them, and the one who figures most prominently, bears the significant name of Landry de la Tour. The scene is laid in Galicia, Brittany, and England. It is curious now chiefly as forming an incident in the literary history of the Middle Ages.
Far differently interesting is the book which the great grandfather of the real Ponthus, our Geoffroy de la Tour-Landry, compiled himself for the instruction of his daughters. Its interest
is the greater from the care its author has taken to make us
acquainted with the circumstances and feelings under which it
was composed. The good Knight had, as already stated, three
daughters, who had been left motherless, and for whose success
in the world he naturally felt anxiety. He undertook, therefore,
to write a treatise for the purpose of instructing them in all those
mental qualities which, in the fourteenth century, were looked
upon as constituting the character of a pure and perfect lady.
His care to inform his readers in all the particulars relating to the origin of his book is, indeed, quite curious. He lets us know the date when he began it, and that at which it was ended.
He says that the idea of it came into his head as he was indulging
in somewhat melancholy pensiveness in his garden at the close of
the month of April in the year 1371
See p. 1 of the present volume.; and we learn from two other incidental statements in the original text that it was completed in the year 1372. In the forty-ninth chapter he tells an anecdote
which, he says, happened in the same year in which he was writing
—en cest an, qui est l'an mil trois cens lxxijP. 103 of M. de Montaiglon's edition; it is omitted in the translation we here publish.; and in another passage he speaks of the battle of Crécy as having taken place twenty-six years ago—il y a xxvj ans; which, as that battle was fought
on the 26th of August, 1346, would give us the same date of
1372. He further tells us in his introduction that he employed in compiling it two priests and two clerks
See p. 3 of the present volume., whose work appears to have consisted in collecting illustrative examples and anecdotes from different writers. Every one aquainted with medieval literature knows how general was this pratice of teaching morals
and religion through popular stories and short historical narratives.
M. de Montaiglon has further pointed out the fact that the author
had commenced his book in the intention of following another
practice which was very popular in the literature of this period—that of composing books of instruction in verse. He has shown that in the original the prologue was written in verse, and that the rhythm, and even in great part the rhymes of this verse, are preserved almost perfectly in writing it as prose, until nearly the end of this prologue, when the Knight suddenly tells his readers that it is his design to write it, not in verse, but in prose, that he might be able to write less diffusely, and more simply and easier to be understood: "que je ne veulx point mettre en rime, ainçoys le veulz mettre en prose, pour l'abrégier et mieulx entendre," or, as our English translation expresses it, "but y wolde not sette it in ryme, but in prose, forto abregge it, and that it might be beter and more
pleinly to be understond̛
See p. 3 of the present volume.." A very large proportion of the stories given by Geoffroy de la Tour-Landry are taken from the Scriptures and from the lives of saints and other similar productions; but, like other moralists of his age, he adopted the stories of the fabliaux, and the tales of the popular conteur, whenever they seemed to suit his purpose, and in his choice he has not rejected some which were better fitted by their want of delicacy to the ears of his contemporaries than to those of modern times. There then existed very little of refinement in word or thought, and, in the best society, both sexes often conversed in terms and on subjects which are in strange discordance with our modern sentiments.
No doubt under the pretext of instructing his own daughters, Geoffroy's design was to write a treatise on the domestic education of women, and his plan appears to have extended still further, and to have been intended to embrace the other sex also. We learn positively from several passages in the present book, that he had already compiled a similar book for the use of his sons, and, from the way in which he speaks of it, the compilation of this other work must have preceded the book for the instruction of his daughters by some years. "And therefor," he says at the end of his prologue, "y have made .ij. bokes, one for my sones, an other for my doughtres
See p. 205 of the present volume.." In another place, in warning his daughters against drunkenness, he says, "as ye shal finde it more pleinly in the boke of youre bretheren
See p. 115 of the present volume.;" and again, at the close of the book, in Caxton's translation, the knight is made to say, "as hit is reherced in the booke of my two sonnes
See p. 4 of the present volume.." At least one other allusion to this book is found in the French text; yet, strange to say, nobody has ever heard of the existence of a copy of this treatise for the instruction of the Knight's sons, nor has any trace of it ever been discovered except in the mention of it in the book of which the translation is now published.
The book which Geoffroy de la Tour-Landry compiled for the instruction of his daughters, on the contrary, appears to have become extremely popular. Nearly a dozen copies of the original text are known to exist in manuscript, of which seven are in the Bibliothèque Impériale in Paris, and one in the Library of the British Museum. One or two of them date at least as far back as the beginning of the fifteenth century, and two are adorned with illuminations. In the year 1514, the first printed edition of the French text was published in Paris, by Guillaume Eustace, the king's printer. A second appeared no long time afterwards printed by the Veuve Jehan Trepperel, apparently copied from the edition of Guillaume Eustace. Both are very incorrect.
No other edition of the original text of this Book of the Knight of La Tour-Landry was printed in French until it was included in 1854 by Jannet in the series so well known as the
<SEG TYPE="foreign" LANG="fre">Bibliothèque Elzévirienne</SEG>. This critical edition was produced under the care of one of the well-known scholars of the medieval literature of France, M. Anatole de Montaiglon, now Secretary of the École des Chartes. M. de Montaiglon has given us, in a very portable and convenient form, a good and correct text, formed chiefly upon the oldest of the manuscripts preserved in the Bibliothèque Impériale and upon the manuscript in the British Museum (MS. Reg. 19 C vii), collated more or less with the others. It is accompanied with notes, and with a rather elaborate introduction, to which I gladly refer my readers.
The popularity of this book soon extended to foreign lands, and it was translated into several languages. The two earliest printed translations appeared in Germany and England very nearly at. the same date. The German translation, made by a knight named Marquard vom Stein, was first printed in a folio volume at Bâle in 1493, under the title of
Der Ritter vom Turn, von den Exempeln der Gotsforcht und Erberkeit (The Knight of the Tower, of Examples of Piety and Honour). It forms a large and very handsome volume, with a great number of engravings
on wood. The Book of the Knight of the Tower seems to have taken greatly in Germany, and it went through rather numerous editions between the date of this of Bâle and the middle of the sixteenth century. It has been reproduced much more recently, in fact so late as 1849, edited by Professor O. L. B. Wolff, as one of the Volumes of popular romances published by the bookseller Otto Wigand of Leipzig. The first edition in English, as we are informed in the colophon at the end, was translated by our first printer, William Caxton, and printed by him. He tells us himself, in this colophon, that the translation was finished on the first of June, 1483, and that the printing was completed on the last day of January, in the first year of the reign of King Richard III. As Richard III ascended the throne on the 26th of June, 1483; as the January in which the book was printed must have followed the June in which the translation was completed; and as we know that in the reckoning of this time the days from the 1st of January to the 25th of March were considered as belonging nominally to the former year and not to the year following, it means, of course, that Caxton's translation was printed and ready for publication on the 31st of January, 1484; so that the publication of the German translation had preceded it. I enter into these particulars merely because it has been asserted that the date of publication of Caxton's translation of the Knight of the Tower was January, 1483, and not January, 1484. It is a very singular circumstance that, although Caxton's translation of the Book appears to have been widely read in England in the sixteenth century, it was never reprinted.
There existed, however, an English translation of the Book of Geoffroy de la Tour-Landry long anterior to that of Caxton, though it was never printed. It is anonymous, and we have no
means whatever of ascertaining the name of the author, or, in fact, anything whatever of its history. It is contained in a manuscript in the Harleian collection in the British Museum (MS. Harl. No. 1764) forming a large thin volume, in double columns,
in a good formal writing of the reign of King Henry VI, so that it is not only part of a manuscript made for a person of some rank and importance, but of a volume which no doubt contained other treatises. This translation is in many respects superior to that of Caxton. The latter is so strictly and often so nakedly literal, that in following the words Caxton has sometimes lost the sense of the original, and this is carried to such a degree that it would be easy to identify the particular manuscript which Caxton followed if it were in existence. The anonymous translation of our manuscript, on the contrary, displays much more freedom, and is more correct. This earlier translation, moreover, furnishes a far more elegant and interesting monument of the English language in the fifteenth century. It is for these reasons that I have chosen it for the text of the present volume. Unfortunately, it is an imperfect manuscript, for there are one or two lacunæ in the body of the work, and it is truncated at the end by nearly one-fifth of the whole. Under these circumstances, the only resource was to supply from Caxton's text the parts which are wanting in the inedited manuscript.
In other respects, I have endeavoured to give as good an edition of the original manuscript as I could, and I have added a few illustrative notes to such points as seemed to require explanation. In forming my text, I cannot but acknowledge with thanks the assistance I have received from the excellent transcript and collation made by William Rossiter, Esq., to whom also the reader owes the side-notes and head-lines
THOMAS WRIGHT. Sydney Street, Brompton,July 13, 1867
The Book of the Knight
of
La Tour-Landry[Harleian MS. 1764, Brit Mus.]
PROLOGUE
IN the yere of the incarnacion of oure lord̛ M ƚ iij c lxxj, as y was in a
gardin, al heui and fuƚƚ of thought, in the shadow, about the
ende of the monthe of Apriƚƚ, but a liteƚƚ y reioysed̛
me of the melodie and song of the wilde briddes; thei sang there in
her langages, as the Thrustiƚƚ, the thrusshe, the nytinggale, and
other briddes, the whiche were fuƚƚ of mirthe and ioye ; and
thaire suete songe made my herte to lighten, and made me to thinke of
the tyme that is passed of my youthe, how loue in gret distresse
had̛ holde me, and how y was in her seruice mani tymeȝ
fuƚƚ of sorugℏ and gladnesse, as mani lovers ben. But my
sorw was heled, and my seruice wel ysette and quitte, for he gaue [me
a fayr] wyff, and.....that was bothe faire and goodPart of the
first column is scarcely legible, and I have been obliged to insert a
few words from Caxton's translation.,
[whiche had
Caxton
has "hath." The whole sentence in Caxton reads thus: But alle myn
euylles haue rewarded me. Sythe that the fayre and good hath gyyuen
to me/ whiche hath knowleche of alle honoure/ alle good/ and fayre
mayntenynge/. knowleche of alle honoure, alle good, and fayre
mayntenynge,] and of aƚƚ good she was beƚƚ and the floure;
and y delited me so moche in her that y made for her loue songges,
balades, rondelles, virallës, and diuerse nwe
? MS.
thinges in the best wise that y couthe. But detℏ, that on
aƚƚ makithe werre, toke her from me, the whiche hathe made me
haue mani a sorufuƚƚ
thought and gret heuinesse. And so it is more than̄ .xx. yeere
that I haue ben for her ful of gret sorugℏ. For a true lover-is
hert
forgetitℏ neuer the
woman that enis he hathe truli loued. And as y was in the saide
gardein, thinkynge of these thoughtȝ, y sawe come towardes me my
.iij. doughters, of the whiche I was joyfull, and had grete desire
that thei shuld̛ turne to good and worshipe aboue aƚƚ
ertheli thinges, for thei were yonge, and had but tendir witte; and so
atte the begynnyng a man aught to lerne his doughters with good
ensaumples yevinge, as dede the quene Proues of Hongrie, that faire
and goodly chastised and taught her doughters, as it [is] contened in
her boke. And whanne my doughters come towardes me, I be-thought me
of the tyme whan that y yede and rode with my felawes in Paytov and
other diuerse places that y had ben in. And also y bethought and
remembered me that my felawes comened with ladies and gentil-women,
the whiche praied hem of loue, For there was none of them that might
finde, lady or gentill-woman, but thei wolde praie her; and yef that
one wolde not entende to that, other wolde anone praie. And whethir
thei had good ansuere or eueƚƚ, thei raught neuer, for thei had
in hem no shame nor drede for the cause thei were so used̛. And
therto thei had faire langage and wordes, for in eueri place thei
wolde haue hadd̛ her sportes and thei might. And so thei dede
bothe deseiue ladies and gentilwomen̄, and bere forthe diuerse
langages on hem, som true and som fals, of the whiche there come to
diuerse gret defames and sclaundres withoute cause and reson. And
there is not this day
no
gretter treson̄ thanne a gentiƚƚ woman to yeue her selff to
a traitour fals churle, blamed with vices, for there ys mani of hem
deceiued bi the foule and grete fals othes that the fals men vsen to
swere to the women; for y haue herd̛ my felawes suere ofte
diuerse fals othes, and y asked hem whi thei forsuore hem, saieng that
thei loued euerich woman best that thei spake to. For y saide vnto
hem, "Seris, ye shulde loue, nor be aboute, to haue but one." But
wha[t]hole in MS. y saide vnto hem, it was neuer the beter. And therfor bi-caus
y sawe atte
that tyme the gouernaunce of hem, the whiche y douted, that tyme yet
regnithe, And ther be suche felawes now or worse, And therfor y
purposed to make a liteƚƚ boke, in the whiche y wolde write the
good condiciones and dedes of ladies and gentiƚƚ-women, that for
her goodnesse were worshipped, honoured, praised, and renomed the tyme
passed, and euer shaƚƚ be, for her weldoinge and goodnes, to that
entent that my doughtres shulde take ensaumple of faire continuaunce
and good manere. And also y wol make write the manere contrarie of
goodnesse, the whiche is "called the boke of hurtinge of eueƚƚ
women, that hathe vsed to do eueƚƚ, and had blames," to that
entent that who so luste may kepe hem from harme ther thei might erre,
as thei that yet be blamed, dishonoured, and shamed. & for these
causes aforesaid, y thought to make this liteƚƚ boke to my yong
doughtres,wherupon thei might rede and studie, to that entent that
thei might lerne and see bothe good and
eueƚƚ of the tyme passed, and forto kepe hem
in good clennesse, and from aƚƚ eueƚƚ in tyme comyng. For
there be sucℏ men that lyethe and makithe good visage and
countenaunce to women afore hem, that scornithe and mockithe hem in
her absence. And therfor it is harde to knowe the worlde that is now;
and ther [for] the resones that y haue saide you, y parted and yede
oute of the gardein, and fonde in my way .ij. prestes and .ij. clerkes
that y had. And y said̛ to hem that y wolde make a boke of
ensaumples, for to teche my doughtres, that thei might
vnderstond̛ how thei shulde gouerne hem, and knowe good from
eueƚƚ. And so y made hem extraie me ensaumples of the Bible and
other bokes that y had, as the gestis of kingges, the cronicleȝ
of Fraunce, Grece, of Inglond̛, and of mani other straunge
londes. And y made hem rede me eueri boke ; And ther that y fonde a
good ensaumple, y made extraie it oute. And thanne y made this boke.
But y wolde not sette it in ryme, but in prose, forto abregge it, and
that it might be beter and more pleinly to be understond̛. And y
made this boke for the gret loue that y had̛ to my said̛
doughtres, the whiche y loued as fader aught to loue his child̛,
Hauing hertely ioye to finde wayes
to stere and turne hem to goodnesse and worshippe, and to loue and
serue her creatoure, And to haue loue of her neigℏboures and of
the world̛. And therfor aƚƚ faders and moders after good
nature aught to teche her children to leue aƚƚ wrong and
eueƚƚ waies, and shew hem the true right
weye, as wele for the saluacion of the soule as for
the worshipe of the worldely bodi. And therfor y haue made
.ij. bokes, one for my sones, an other for my doughtres, forto lerne
hem to rede. And in reding, it may not be but that thei shaƚƚ
kepe with hem som good ensaumple forto flee eueƚƚ and withholde
the good. For it shaƚƚ not be posible but sumtyme thei
shaƚƚ haue mynde on sum good ensaumple, sum good doctrine of this
boke, whanne thei knowe or here speke here-after, as thei faƚƚ in
the rewe vpon sum spekers of suche matiers.
[CHAPTER I.]
The mirrour of the furst reding of these histories.
HIt is a noble and a faire thinge for a man or a woman̄ to see
and beholde hem-self in the mirrour of auncient stories, the
whicℏ hathe ben wretin bi oure Aunsetters forto shewe us good
ensaumples that thei dede, to leue and to eschewe the eueƚƚ.
And, doughtres, y saie this for y am olde, and haue leued longe, and
see moche more of the world̛ thanne ye. And therfor a parti,
after my science, whiche is not
"whiche is not" is repeated, by mistake, in the MS. gret, y wiƚƚ shew you, for y haue
gret desire that ye turne youre hertis and thoughtis to drede and to
serue God; for he thanne wol sende you good and worship in this
world̛, and in the other. For in certayne aƚƚ the verray
good and worship honest of man and woman comithe of hym only, and of
none other, And yeuithe longe lyff and stont in this terreyn and
wordly [sic] thing like as hym lust, for aƚƚ liethe in his plesir
and ordinaunce. And also
he
yeuithe and yeldithe, for the good seruice that is yeue and do to hym,
the double an hundred tymes. And therfor, doughtres, it is good to
serue suche a lorde that gardonetℏ his seruaunt in suche
wise.
[CHAPTER II.]
ANd, therfor, the furst werke or laboure that a man or a woman
shulde be-ginne, is to serue God; atte eueri tyme he awakithe he ought
to yeue God reconisaunce, bi thought or praier, that he is his lorde,
creatour, and maker. And whanne he arisithe, to saie his matenis, or
oresones, yef he be a clerk, yelding hym thankingges and preisyngges,
as to saie
Laudate dominum omnes gentes, &c.;
Benedicamus patrem & filium; and to saie praiers and
thingges that is praising and thanking to God. For it is an higher
and more digne thinge forto praise and thanke God, thanne to requere
hym, for in request askes yefte, mede, or guerdoun; and praising and
thanking is seruice of aungeles, that euer praisithe and worshipithe
God; and it is beter to thanke God thanne to requere hym, for he wote
beter what nedithe man or woman thanne hem selff. After, ye aught to
praie God for the soules that ben dede, eueri day or ye slepe ; for
yef ye do, the dede praiethe for you. And for-yete not to praie to the
blessed virgine Marie, that day and night praietℏ for us, and to
recomaunde you to the seintes and santas. And whanne this is done,
thanne ye may slepe the beter. And also y[e] oght to praie eueri tyme
that ye wake; and ye aught not forgete it that tyme. Also praie for
the dede, of the whiche y wiƚƚ teƚƚ you an exsaumple, how it
is good to thanke God, and to
praie for aƚƚ cristen soules that ben dede, atte aƚƚ tymes
that ye wake.
[CHAPTER III.]
HIt
MS. "AIt" is contened in the stori of
Constantine-noble, ther was an emperoure hadd̛ .ij. doughters,
and the yonggest had good condiciones, for she loued wel God, and
praied hym, atte aƚƚ tymes that she awaked, for the dede. And as
she and her suster laie a-bedde, her suster awoke, and herde her in
her praieres, and scorned and mocked her, and saide, "hold̛ youre
pees, for y may not slepe for you." And so it happed
that youthe constreyned hem bothe to loue .ij. bretheren, that were
knightes, and were goodly men. And so the susteres tolde her
counsaile eche to other. And atte the laste thei sette steuen that
the knightes shulde come to lye bi hem bi night priuely atte sertaine
owre. And that one came to the yongest suster, but hym thought he
sawe a thousand dede bodies about her in shetis ; And he was so sore
afraied and aferde, that he ranne awaie as he had̛ be oute of hym
selff, and caute the feuers and gret sikenesse thorugℏ the fere
that he had, and laied hym in his bedde, and might not stere fer
siknesse. But that other knight come into that other suster
witℏoute letting, and be-gate her with childe. And whanne her
fader wost she was with childe, he made cast her in-to the Riuer, and
drenche her and her childe, And made to scorcℏ the knight quicke.
Thus, for that delyt, thei were bothe dede; But that other suster was
saued. And y shaƚƚ teƚƚ you on the morw it was in aƚƚ
the hous how that
one knight was
sike in his bedde; and the yongest suster yede to see hym, and asked
hym wherof he was sike. "As y wende to haue entered̛ be-twene the
curteynes of youre bedde, y sawe so gret nombre of dede men that y was
nigℏ wode for fere, and yet y am aferde & afraied of the
sight." And whanne she her de that, she thanked God humbly, that had
kept her from shame and distruccion ; And from that forwarde she
worshipped and praied God devoutly atte aƚƚ tymes that she
awaked, and al wey [kept] her selff clene and chaste. And not longe
after, a kinge of Grece wedded her, And was continued a good woman and
a deuoute, and had a good name; and thus was she saued, as ye haue
herde, forto worshippe and praie to God for the dede. And her eldest
suster, that mocked her, was dede and disworshipped, as ye haue herde.
And therfor, doughters, be-thenke you on this exsaumple whan ye wake,
and slepe not tiƚƚ ye haue praied for the dede, as dede the
yongest doughter. Yet y wolde ye knew an exaumple how a lorde
"how a lorde" is repeated, by mistake, in the MS. wolde
haue a gentiƚƚ-woman, bi faire or be force, for to do his foule
lust with her.
[CHAPTER IV.]
Of the knight that folued the gentiƚƚ-woman into the busshe.
HIt happed that the lorde made spie how the gentiƚƚ-woman was
gone to hide her in a busshe for fere of hym; And there she saide
"dirige" for aƚƚ cristen sowles. And he come thedir forto
fulfeƚƚ his foule delit, and wende forto haue touched her, hym
thought he sawe more than x M ƚ dede folk
about her: and kepte her,
And
therfor he ranne aweye. And he sende to her, and sware to her that he
wolde neuer requere her of no suche materes, for she had̛ to kepe
her a ferdfuƚƚ companie. And she saide, "y had none with me,
saue atte that tyme y saide " dirige" for aƚƚ cristen sowles."
But she thought that thei were tho that kepte her. And therfor it is
good to praie for the dede atte aƚƚ owres.
[CHAPTER V.]
FAire doughtres, whanne ye arise, enteritℏ into the higℏ
seruice of the higℏ lord Ihesu, and saithe youre matenis and
youre seruice with good herte, and thenke not on none other worldly
ocupaciones in that tyme as ferforthe as ye may, for ye may not goe
two waies atte onis; as the wise man saithe, "as good is he that
herithe and understondithe not, as he that huntithe and takithe not."
And therfor he that saithe a pater noster and praiers, and thinkithe
of worldely thinges and ocupaciones, his praiers profitetℏ not;
for praiers ben celestiaƚƚ thinges, and holy writte saithe "beter
were a shorte orison, saide with good deveuute herte, thanne gret long
mateuis, saide withoute deuocion, and thinke on worldli ocupaciones."
But the more ye saie deuoutly and with good hert, the more merite ye
haue. And, as holi writte makithe mencion, "like as the dewe of
Apriƚƚ temperithe the ertℏ and makithe it fructife, so
praiers to God makithe man and woman to be enhaunsed;" as ye may see
in holy legendis of seintes, confessours, uirgines,
and holy women that made her bedes of cutting of vynes and
other thingges, that shulde cause hem the lasse to slepe and
to haue rest, to that entent that thei might praie and entre
in orisones, and in good seruice, the whiche thei were in
day and night. And for her laboure thei wanne hem heuene;
and God hathe and dothe shewe for hem gret miracles, and
so he gardonith his seruice an hundred tymes double. And
therfor, good doughtres, saithe your matenis and praiers withoute thinking saue only of God, deuoutly and with good hert;
And that ye saie hem fasting; for a fuƚƚ stomake may not be
holy & perfitly humble and deuoute. And after, herithe aƚƚ
the masses that ye may, for gret profit and good ye shuƚƚ haue
therof of God, of the whiche y wolde teƚƚ you an exaumple.
[CHAPTER VI.]
THer was a knight that had two doughtres, the eldest of his furst
wiff, and that other of the secounde. And she of the furst wiff was
wonder deuout, for she wolde neuer ete nor drinke tiƚƚ she had
saide her matenis and her seruice, And herde aƚƚ the masses that
she might here in the chirche that she was Inne. And the yongger was
so cherisshed that she dede what she wolde; And as sone as she had
herde a liteƚƚ masse, and saide .ij. or .iij. pater
nosterȝ, she come into the warderobe to ete browesse or sum other
mete; and tiƚƚ she had broken her fast, she saide her hede oke ;
but hit was but euel of custumance. And also she wold̛ haue rere
sopers whanne her fader and moder was a-bedde. And thus she leued
tiƚƚ she was weddid to a knight, wyse and malicious, that had
knowlache of her maners, that were eueƚƚ bothe for bodi and
soule. And thanne the knight taught her, with goodly wordes and softe,
that she dede eueƚƚ to lede suche lyff. But it was neuer the
beter for no teching nor faire wordes, for she wolde not be chastised.
But it be-feƚƚ on a tyme that her husbonde had slept his furst
slepe, and groped, and wende to haue his wyff bi hym, but she was
arisen and gone; But he was wrothe, and caste on hym a manteƚƚ
furred
with graie, and rose, and yode into a warderobe that his wiff was in,
and other women, and .ij. of his men synging and crienge, iaping, and
plaieng, making suche noise that unnethe thei might haue herde the
thundre. And one of the men helde his honde vnder one of the womannes
clothes; and that sawe the goodman, that hadd̛ a staffe in his
hande, and smote that man on the shuldre, and the staf brake, that was
drie: and the pece and the splinter
MS. repeats "the
splinter." therof lepte, and smote oute the ladies eye, thorugh
whiche misauenture the lady was oneyed̛. And for that foule mayme
her husbonde kiste away his herte from his wyff, And loued an other,
in suche wise that euer after the housholde yede to not. And this
behapped her for the misgouernaunce abouesaid, to ete and make suche
reueƚƚ out of tyme bothe bi the morw and atte night, for the
whiche she lost her eye, and her husbondes loue, and the housholde
stroied ; and therfor it is good to saie matenis and here masse
fasting, for usage makithe custume, for, "sette a colte in aumblyng
ringes, he wiƚƚ use it whiles thei aren on." But it happed other
wise with her suster, for she acustomed her selff of youthe to serue
God devoutly in the
chirche, and
saie her matenis and here her masse fastinge; and therfor God
gerdonithe her, and gaue her a riche knight and a puissaunt, and
[they] leued longe togederes worshipfully. And after it happed that
the fader come to see his doughters, and atte the Eldestys hous he was
receiued worshipfulli, with gret richesse, ioye, and gladnesse, and
atte the yongest doughtres hous it was turned up-so-doun, and aƚƚ
unthrifti, and she oneyed. And whanne the fader come home to his
hous, he chidde his wiff, saieng that she had lost his doughter for
leting her haue to moche her wiƚƚ, and to lete her goormaunde
oute of tyme. And bi this exsaumple it is good to serue God and here
masse, whanne folke may, fastinge, and lyue tempered and moderat lyff,
and ete and drinke atte oures in due tyme, as about prime, and sope
atte oure couenable after the tyme of the yeere; for suche lyff as ye
wiƚƚ contynue, use you to in youre youthe, ye shal be by youre
flesshe constreined to kepe in youre age.
CHAPTER VII
How the maydenes and
women shuldin faste.
Affter, my faire doughtres, ye aught to fast, as long as ye be to
wedde, .iij. dayes a woke, forto holde lowe youre flesshe, to
kepe you chaste and clene, in Goddes seruice. And yef ye may
not fast somoche, fast the Friday in the worshippe of Cristes
passion that he suffered for us; and yef ye fast not brede and
water, etithe no thing that receiued dethe, for that is a
noble thing; as y haue herde a knight teƚƚ that yede into
bataile ayenst Sarizenes, for it happed a cristen man ys hede
was smiten of, and [he]
deied not tiƚƚ a prest come to shriue hym; and the prest
asked how he might speke withoute the body; and the hede
saide, " I haue forborn̄ flesshe on the Wednisday in the
reuerens that God was solde that day, And that y ete neuer no
thing that suffered dethe on the Friday; therfor God wolde not
that he that seruithe hym deye in dedly synne withoute
confession, nor to be dampned. Here is a faire ensaumple to
forbere flesshe on the Wednisday, and ete no thing on the
Friday that suffered dethe. And after, doughters, it is good
to fast the Saterday for the loue of oure ladi, and in the
reuerence of her virginite, to praie her to kepe you in
clennesse, chastite, and in loue of youre frendes, in good
name, and oute of temptacion. And that fast is to make you
haue victori ayenst youre flesshe; and in sotℏ yef ye
lust to acustume you here to, ye may wel endure tlrese fastes,
for hit shaƚƚ not greue you with vsage, bothe saieng
youre seruice, hering youre masse fasting, and to do other
blessed dedes, as the saintes dede, and as her legendes maken
mencion, the whiche are now in paradise.
CHAPTER VIII.
I wolde that ye had the
ensaumple of an eueƚƚ woman that fasted the Fryday and
Saterday in the worship of Cristes passion and the virginite
of oure lady,and aƚƚ way that woman wolde kepe her selff
clene thilke two dayes.
HIt happed her on a derke night, as she yede towardes her lemman to
foly, she feƚƚ into a weƚƚ that was twenty
fadom depe, and in her fallyng cried helpe on oure lady ; and
whanne she come to the water, she fonde it harde undernethe
her fete, and a uoys come to her saieng, " thou hast in the
worship of oure lady, kepte thin flesshe clene in her fast, and
therfor now thou shalt be saued of this perile." And so, on the
morw, folke come to feche and wynde up water at that weƚƚ, and
thei herde and sawe her therinne, and thanne thei drowe her
up, hauyng moche meruaile how she might be saued; and she
saide it was for loue of her fast the Friday and the Saterday.
And thus, as ye haue herde, God and oure lady saued her. And
than she avowed chastite, and to liue and vse her lyff in Goddes
seruice, and to lyght lompes, torches, and other lyghtes in the
chirche, and to suepe and to kepe clene the chirche. But ther
come a uision to her in a night, that she drowe oute of a donghiƚƚ
a plater of siluer, and, as she loked theron, there was diuerse
blacke spottys therin, and there come a voys to her and saide,
"score so long on this plate tiƚƚ ye haue hadde awey aƚƚ the
blacke spottis, and make it white and clene, as whanne it come
oute of the maistres honde that made hit." And this auision
come to her .iij. tymes, and thanne she awoke, and bethought her
on her auysion, and praied to God to ben her helpe. And
whanne it was day she yede and shroue her to an holy man, and
tolde hym her auysion. And whanne he hadde herde her [he]
saide, "Doughter, ye are moche beholde to serue God, sethe he
wol youre saluacion, and shew you how ye shaƚƚ wasshe and clense
you from synne by confession. And y wille shewe you what
youre auision signifiethe ; the plater drawen oute of the donge
likenithe the soule in the bodi, and yef the bodi consented not
to synne, the soule shulde be as white and as clene as the siluer
whanne it come furst from the goldsmithe, for so clene is the
soule whan he comithe from bapteme ; and the soule is the
plater that was founde in the dongge, so is the bodi dongge,
wormes, and felthe. And whanne the bodi hath synned for his
fals delitis, thanne comithe on the soule a blacke spotte for eueri
synne. And there the spottis is, to the body that hathe done
the synne be confessed, and repente hym of his synne in as foule
manere as he dede the synne, and make satisfaccion; and
therfor, doghtres, the uoys of the auision bade that the plater
shulde be made clene and white as it come from the goldsmithe,
that is, as ye come clene from the font stone. After a bade that
ye shulde put the saide plater in a place there hit might be kepte
clene, and that it shulde be kepte from filthe, that is to saie, that
ye go not into no place that wold̛ drawe you toward̛ synne, for
good it is to be shriue, but after shrifte it is beter thinge to kepe
a man from synne, and that ye faƚƚ not to synne ayen; for
falling in ayen is worse thanne the furst synne. And whanne a
man is shreue he shulde leue no thinge vntolde, and teƚƚe in what
wise he hath done the synne, wherof, my faire doghtres, y wol
teƚƚ you an exsaumple of a mighti and a puissant woman.
CHAPTER IX.
THer was a worthi burgoyze, a good woman, wel named and charitable,
that fasted .iij. tymes a woke, two tymes in brede and water, and gaue
gret almesses, and uisited the sike, and norisshed faderles children,
and was atte the masses tiƚƚ mydday, and saide her matenis, with
gret and meruailous other seruise, and used the blessed lyf that any
woman might. And hit happed that she deied, and oure lorde wolde
shewe ensaumple how she was lost and dampned for one dedly synne; for
in aƚƚ mennis sight her berieles began to smoke, and the erthe to
brenne, and on night was gret torment herde on her pitte, of the
whiche pepiƚƚ was gretly amerueiled of what it might be; before
thei supposed euer that she was saued ouer aƚƚ other. And thedir
come an holy man with the holy crosse, and coniured the sowle in the
name of Cod to heƚƚ, and shew what stinke and what turment that
was and brenninge. Thanne spake a uoys, and saide, " y am the poure
synner, y am dampned in fyre, for God shewithe that niy wreched body
yeldithe smoke and turment in exsaumple; beware by me, for whanne y
was yonge, for the lust of my flesshe, y laye with a monke; & y
durste neuer teƚƚ it to my confessour, for drede of encursinge,
dredinge shame and the bobaunce of the worlde, more thanne spirituel
uengeaunce of myn synne. And yet y sende and gaue my good for Goddes
sake, herde masses, and saide my seruice diligently, wenyng that the
good and the abstinence that y dede shulde haue clensed the synne that
y durst not teƚƚ the preest, and therein y am deseiued, and lost;
for y saie you aƚƚ, who that dothe a dedly synne and confessith
hym not therof, and deieth so, he is dampned perpetuelly; and therfor
ye shulde teƚƚ the synne as foule as ye do it, and in the same
manere; and whanne she hadde saide, aƚƚ that herde
MS. "herde herde." her were abaisshed, for there was none
that wende but she had be saued. And this exsaumple the good man that
shroue the woman in the nexst tale afore tolde her in her shrifte, to
that entent that she shulde teƚƚ aƚƚ her synne, and so she
shroue
MS. "sroue" her and was sethe of holy lyff, and so
she had awaye the spottys of the siluer plater. And so was she saued
by her shrifte. And the beginnyng of her saluacion was the fast on
the Friday and Saterday in worship of Cristes passion and the
uirginite of oure lady, for the whiche she was furst saued from the
perile of the weƚƚ, for there nys no good dede but it be
quitte. Therfor it is a blessed thinge to faste, for the more harme it
dothe the faster, the more is the merit, and of gretter valour; for
and the fast greued not, hit were not merit. And yet forto shewe an
other exsaumple that fastinge is gret meryt, the king of Nynbe and his
citees were saued, as it is wretin in the Bible, for God had made mani
citees to sinke for the synne that thei delited hem inne. And so God
sent worde to the kinge and the citee bi the profete Ionas, But yef
thei amende hem, the citee and the peple shulde be perysshed. And
thanne the peple were aferde, and forto apese the wrath of God,
aƚƚ thei that were of age to fast fasted fourty dayes and
nightes, and knelyng on her kneys and elbowes in sygne of
humilite. And whanne
God sawe
her humblesse, he had mercy on hem, and [they] were saued, and called
out of pestelence by fastinge and humilite. And therfor, faire
doughtres, fastinge is an abstinence of vertu, right couenable to
swage the yre of God, and refrainithe the flesshe of eueƚƚ willes,
and humblithe the herte, and impetret pardon and grace of
God ; and therfor yong women aught to faste, and specially
maydenes and wedwes, as is aforesaid by diuerse exsaumples, the
whiche, and God before, ye shaƚƚ take hede of and kepe hem
weƚƚ.
CHAPTER X.
How women shulde behaue hem curtesly and mekely.
Affter, doughtres, ye must be meke and curteys, for there nis none
so gret a vertu to gete the grace of God and the loue of aƚƚ
peple ; for humilite and curtesie ouercomithe aƚƚ proude hertys
that be feƚƚ, as a sparhauke, be he neuer so ramageus, ye may
ouercome hym with goodly and curteys demening, ye may make hym come
from the tre to your honde. And yef ye fare rudely and be crueƚƚ
with hym, he wiƚƚ fle his way, and neuer come atte you. And
sethe that curtesye and softenesse may ouercome a wilde bridde, that
hathe no reson, nedes it aught to refraine felons proude herte of man
and woman. And humilite is the furst entre and wey of frenship and
wordely loue, and that ouercomithe gret hertis, and suagithe ire and
wrathe of aƚƚ persones. Ther was a lorde that y knew, that
conquered the knightes and squiers by his curtesie and humilite to do
hem [more] plesaunce in the tyme of his werre, than other lordes
couthe gete with her gold̛ and siluer or ani other yeftes. And
also y haue know mani ladies and gentiƚƚ women that haue gote hem
moche loue of gret and smale for her curtesie and humilite. And
therfor y rede you be curteys and humble to gret and smale, and to do
curtesie and reuerence, and speke to hem faire, and to be meke in
ansuere to the pore, and thei wol praise you, and bere forthe of you
good worde and good fame more than woƚƚ the grete that ye make
curtesie to; for to grete ye make curtesie of right, the whiche is dew
to hem, But the curtesie that is made to poure gentilmen, or to other
of lasse degre, it comithe of fre and gentiƚƚ curteys and humble
hert. And the smaƚƚ peple that the curtesye and humblesse is done
to, holditℏ hem worshipped
therby, And thanne, ouer aƚƚ there thei comithe, thei praisithe
and spekithe good of hym that dothe hem reuerence and curtesie.
And of the pore that curtesie is done to, comithe gret loos and
good name fro tyme to tyme, and getithe loue of the peple; as
it happed as y was not longe sethe with a companie of knyhtes
and ladies, a gret ladi dede of her hode and bowed her ayenst
a taillour. And one of the knyghtes saide, "Madame, ye haue
done of youre hode to a taillour." And she saide that she was
gladder that she had do it of to hym thanne to a lorde. And
thei aƚƚ sawe her mekenesse and wisdom, and helde her wyse,
and the knight leuid that tolde her of the tailour.
CHAPTER XI.
Affterwarde, in sayeng youre praiers atte masse or in other place,
be not like the crane or the tortu; for thei are like the crane and
the turtu that turnithe her hede and fases bacward̛, and lokithe ouer
the shuldre, and, euer steringe with the hede like a vesseƚƚ,
hauithe youre loke and holdithe your hede ferme as a best that is
called a lymer; the whiche lokithe euer afore hym, withoute turning
her hede hedir or thedir, but lokithe euer forth right. And therfor
bethe ferme and lokithe forthe right afore you plainly, and, yef ye
luste to loke asyde, turnithe youre body and uisage togedre, and so
youre countenaunce shal be most ferme, and sure; for thei that lokithe
bak, and ar ofte stering with the hede, ar ofte scorned & mocked.
Doughtres, y wolde ye hadd̛ herde and withholde with you an
ensaumple upon this matere,
CHAPTER XII.
Of the kingges doughters of Denmark, the whiche y wiƚƚ teƚƚ you.
THer ben .iiij. knightes that marietℏ hem for worshipe, withoute couetys of lond̛ or good,as forto wedde kinges doughtres,
or woman of noble birthe, and of good name, ferme behauing,
weƚƚ manered and condicioned, and her wiffes must be sene that
thei haue that women aught to haue, and they be lykly to bere
children. These .iiij. knightis is the king of Fraunce, the king
of Inglond̛ the king of Spaine, and the king of Hungry, that is
of right marschaƚƚ of cristendom in the werres ayenst the hethen.
And so it happed that the king of Inglond̛ was to wedde, and he
herde that the king of Denmark had .iij. faire doughtres weƚƚ
born̄, and because the king and the quene of Denmarke were
of notable worshippe and of good lyff, the kinge of Inglonde sent
ouer into Denmark sertaine knightes and ladies, of the most
sufficiaunt of his reaume, forto see whiche was most couenable
for hym of the saide doughtres. And whanne the king and the
quene of Denmark sawe the embassitours, thei made hem gret
chere .iiij. dayes afore that thei yede about to chese whiche of the
doughtres thei wolde haue. And so the doughters were arraied
and had forthe to be chose. And there a wise knight and a
lady amonge the embassitours, that sette wel her eye and hert to
see the countenaunce and the manere of hem, notwithstondinge
that the eldest was fairest, she helde not her astate and port
seure, for she loked smal and wynked ofte, & spake afore she
understode what was saide of her, and euer loked ouer the
shuldre, and euer beting her eyelyddes togedre. The secounde
doughter hadd̛ meruailous moche langage, she understode what
was saide to her; and the yonggest doughter was not fairest,
but she was most loueliche and goodly in her behauing countenaunce, and manere most seure and ferme, and spake demurly
and liteƚƚ, with meke loke, and more ferme thanne ani of that other
.ij. And so the embassitours toke her counsaile aud auys to go
againe as to the king of Inglond̛ and to teƚƚ hym as thei hadd̛
founde bi the saide doughtres. And thanne he toke whiche hym
lust. And thei come to the king and the quene of Denmark,
and thanked hym of the worshippe that thei hadd̛ done hym,
saieng that thei wolde report to her king like as thei thought bi
the doughtres, and thanne the kinge shulde do as hym lust.
And thanne the king of Denmark gaue hem gret yeftes, and thei
took her leue and yode into Inglond̛ and reported as thei hadd̛
founde bi the doughtres of beauute, maners, countenaunce, and
behauing. And so ther was moche speche whiche he shulde
take, mani folke susteninge to take the elder or the secounde,
for hit was more worship to take the eldest thanne the yongest.
And whanne the kingges counsaile had debated ynougℏ, The
king was wise of natureƚƚ witte, and spake last and saide, "myn
aunsetters neuer maried for couetise, but forto haue worshipe,
goodnesse, and plesaunce, but y wiƚƚ take none for fairenesse nor
plesaunce, But y wiƚƚ haue her that is of demure manere, ferme
in estat and countenaunce, and of goodly behauing. For there is
no beauute nor nobelnesse that is pere to good maneres, techetℏ
and ferme in behauing and countenaunce; and there nis not in
this world̛ gretter richesse thanne to haue a wyff ferme in her
estate, behauing, and of good maners," And therfor the king
saide, "y chese the yongest of the .iij. doughters, for y niƚƚ none
other." And so he sent for her to be his wiff, of the whiche the
eldest and the secound̛ had gret meruaile and desdeyn. And
therfor she that was most seure and stedfast in her manere and
behauing, she was quene of Inglond̛ and the eldest suster for her
higℏ and vnferme loking forsaken, and the secound̛ suster for
she wolde speke to moche and clatre there it nedithe not. And
therfor, good doughtres, takithe ensaumple of these .iij.doughtres
of the kinges of Denmarke, and that ye haue not youre ye to
besy in lokinge, and that ye turne not youre hede hedirward̛
and thedirward̛ withoute ye turne the body with, and hauithe
ferme chere. And y praie you haue not mani wordes, for who
so usithe to speke moche, he saithe not euer trouthe; and ther
for ansueritℏ atte leyser, and understonde what is saide to you
or ye ansuere. And yef ye make a liteƚƚ rest in youre ansuere,
ye shaƚƚ ansuere the beter and the more wisely and suerly, for
there is an olde prouerbe that saithe, "asmoche is he worthe
that huntithe and takithe not as he that herithe and vnderstonditℏ not." Yet, doughtres, wiƚƚ y teƚƚ you an exsaumple
on this matere.
CHAPTER XIII.
HIt happed my frendes spake to
me to be maried into a noble place, and my fader brought me to
see her that y shulde haue, and there we hadd̛ gret
chere, & my fader sette me in langage witℏ her, that
y shulde haue knoulecℏ of her speche and langage, and so
we feƚƚ in wordes of prisoners, and y saide,
"dameseƚƚ, it were beter to faƚƚ to be youre
prisoner thanne to mani other, for y trow youre prison shuld
not be so harde to me as it shulde be and y were take with
Englisshe men." And she ansuered, "y haue saie sum not long
sethe that y wolde were my prisoner." And y asked her yef she
wolde putte hym in eueƚƚ prison; and she saide, nay, she
wolde kepe hym as she wolde her owne body; and y saide he was
happi that might come into so noble a prison. What shaƚƚ
y saie? she loued me ynougℏ, and hadd̛ a
quicke yee, and a light, and ther
was mani wordes. And so atte the laste she waxe right
familier with me, for she praied me .ij. or .iij. tymes that y
shulde not abide longe, but that y shulde come and see her how
euer it were; of the whiche y had meruaile seing that y was
neuer aqueinted with her, nor hadd̛ spoken, nor see her
afore that tyme; and she knew weƚƚ that folke were aboute
to marie us togedre. Whan we were parted my fader asked me,
"how likithe you? teƚƚ me youre avys;" and y saide, she
was bothe good and faire, but she shulde be to me no nere than
she was. And y tolde my fader how me liked, and of her estate
and langage; and so y saide y woulde not of her, for she was
so pert and so light of maners that caused me to be discoraged
from her, of the which y haue thanked God sethe diuerse tymes.
For in sothe it was not half a yeere after that she was
blamed; but y note whedir it was fals or true. And after she
deied. And therfor, doughtres, aƚƚ gentilwomen and
nobiƚƚ maydenes comen of good kyn ought to be goodli,
meke, wele tached, ferme in estate, behauing, and maners,
liteƚƚ softe and esy in speche, And in ansuere curteys
& gentiƚƚ, and not light in lokinge. For mani haue
lost her mariage bi to mocℏ discouering hem selff, and to
haue mani wordes; and by to gret
semblauntis making, of the whiche diuerse tymes is trowed in hem that thei neuer thougℏt ne dede. I wolde ye wyst how Amesse, the kingges doughter of Ara[gon], lost the king of Spayne to be her husbond̛ thorugℏ her foly.
CHAPTER XIV.
HIt is conteined in the gestis of
Spaine, how the king of
Aragon had .ij. doughters, and the king of Spaine wolde haue
had that one. And forto finde waye how he might chese whiche
hym liked best of hem, he disgised hym as a seruaunt, and yede
into Aragon̄ witℏ his embassitours, the whiche were
a bisshoppe and two barouns, and hit nedith not to teƚƚ
the chere that the king of Aragone made hem. And the kinges
doughters diȝt and made hem redy in her best wise; And in
speciaƚƚ the eldest doughter, that thought thei come for
her. And the embassitours were .iij. dayes therinne to see
the maners and the countenanses of hem. And in the mornyng
whan thei salued the eldest doughter, she ansuered hem no
thinge but bituxst her tethe; and she was fers, of gret port
and hert, but her suster was humble, and fuƚƚ of
curtesie, and salued humbly bothe gret and smaƚƚ.
Afterward̛ these two susteres plaide atte the tables with
.ij. knightes, but the eldest chidde with the knight that
plaied with her, and gaue hym angri, hasti, and hote langage.
But her suster, that had lost atte the plaie as weƚƚ as
she, made no semblaunt of her losse, nor saide not, but made
as good chere as she hadd̛ wonne. And the king of Spaine
drow hym asyde, and called to hym his embassitours, and saide
hem, "ye wote weƚƚ the king of Spaine and of Fraunce
shulde not wedde hem for couetise, but nobly, to a woman
weƚƚ born̄, of good maners and condicions, and likly
to come to good and worshipe, and likly to bring forthe fruit.
And y haue sein these
.ij. doughters, her gise and maners, and me
thinkithe that the yongest is most curteys and humble, and is
not so higℏ herted as that other, and therfor y chese
her." And this meyni ansuered hym, the eldest is fairest.
And he ansuered that "no
worldely plesaunce and worshipe may not apparage to goodnesse, and in
especiaƚƚ to humilite. And for y haue sayne the yongest most
humble and most curteys, y wiƚƚ haue her." And thus he chace
her. And thanne the bisshoppe & the barones of Spaine come to the
kinge of Aragon, and asked for her lorde the yongest doughter; of the
whiche the kinge and aƚƚ his men helde gret meruaile, that he
toke not the eldest, that was fairest. But thus hit happed that the
yongest was quene of Spaine, for she was humble, and faire, and softe
of specℏ to smal and grete, and for her curtesie and humilite she
was chosen; of the whiche the eldest suster had gret spite and
disdayn, and was almost oute of her self for anger. And therfor here
is good ensaumple that by humilite men growithe in loue of the
world̛; for there nis no thinge so plesaunt as forto be humble
and curteys and to smale, faire, pore, and riche, And make chere of no
wynning nor losse. For a gentiƚƚ woman shuld̛ haue no
wrathe in hem, for thei aught to haue gentiƚƚ herte, and faire
and softe in ansuere, and to be humble, as God saithe in the
gospeƚƚ; for he that is most wise and riche, the more humble he
aught to be. For he that humbelitℏ hym most, is more highed
with God, as dede this yongest
doughter of Aragon, that for her curtesye and lowlinesse conquered to
be quene of Spaine, and toke it awey from the eldest suster, of the
whiche she had gret dispite. Faire doughters, kepe you that ye take no
striff with no comberous folke, nor foles that are brayne sik, for it
is gret perile; of the whiche y woƚƚ teƚƚ you an exsaumple
that betidde in a casteƚƚ that diuerse ladiez woned in.
CHAPTER XV.
THer was a gentiƚƚ knightes doughter that wratthed̛ atte the
tables with a gentiƚƚ man that was riotous and comberous
and hadd̛ an eueƚƚ hede; and the debate was on a point that he
plaied, that she saide it was wronge; and so the wordes and the
debate rose so, that she saide that he was a lewde fole, And
thanne lost the game in chiding. And y saide to the gentiƚƚ
woman, "anger you not in no maner wise of that that he saithe,
for ye know wel that he is of higℏ wordes and fuƚƚ of foly
ansueres, wherfor y praie you for youre worship that ye take no debate
with hym." And y tolde her lyk as y wolde haue saide to my suster her
[? or] doughter, but she wolde not do after me, but chidde faster with
the squier, more thanne afore, and saide that he was not; with mani
other wordes; & he ansuered "y am beter man that ye ar woman." And
she saide he lyed; and the wordes rose soo tiƚƚ he saide, yef she
were wise and good, she wolde not come in mennis chaumbres bi night
derkelyng withoute candeƚƚ, nor to coƚƚ and kisse men in her
beddis alone,
as she dede. And
she wende weƚƚ haue venged her, and saide he lied; and he saide
he did not, And that suche and suche had saine her do hit. And so
ther was mani that herde and wist yt, that knew it not. And sum saide
it hadd̛ be beter for her to holde her pees, and haue saide no
worde, and that she had bete her selff with her owne staffe; that is
to saie, by her tonge and her speche. And, after these wordes, she
wepte and saide he had sclaundred her, and that it shuld̛ not
abide unponisshed; and she assailed hym agayn, and cried and chidde
with hym afore aƚƚ the peple, tiƚƚ he spake yet fouler and
worse wordes, and more shamfuƚƚ by her, that neuer might
faƚƚ from her for no shakinge that euer she coulde shake, and
thus she shamed her selff witℏ her gret herte, and wordes. And
therfor here is a good ensaumple how no woman ought to chide nor to
striue with a fole that she suppositℏ haue a malicious hert, but
she shulde rather eschewe his companye. And whanne thei wiƚƚ
speke highly, lete hem be, and go from hem, and speke not to hem, And
saie, "frendes, y see ye wyƚƚ speke riotesly and oute of the
waye, and therfor y wiƚƚ leue you the felde, and go my way." As
a knight dede to a ladi that y knew, that had an eueƚƚ hede and
enuyouse, & saide mani eueƚƚ wordes to the knight afore
aƚƚ folk, and he saide, "ladi, hit likithe you to saie here bi me
mani merueylous wordes, and, yef y herkyn you, y do you no wrong; y
see ye be wrothe, of the whiche y am sori." & not for that yet she
wolde not holde
her pees, he
writhed a liteƚƚ wipse of strawe, and sette it afore her, and
saide, "ladi, yef that ye wiƚƚ chide more, chide with
that straw, for y leue you here in my stede." And he yede his
waye & lefte her, and it was holde weƚƚ done of the knight;
and thanne she was w[r]other thanne afore, whanne she fonde no
body to chide witℏ. And so shulde it be done to striuers and to
chiders, for folke shulde not striue with foles ; and thei that
haue an eueƚƚ hede and wold̛ chide, folke aught to eschewe hem,
as the knight dede the lady, as ye haue herd̛.
CHAPTER XVI.
I woƚƚ teƚƚ you an ensaumple of a woman that ete the good morseƚƚ in the absence of her husbonde.
THer was a woman that had a pie in a cage, that spake and wolde
teƚƚ talys that she saw do. And so it happed that her husbonde
made kepe a gret ele in a liteƚƚ ponde in his gardin, to that
entent to yeue it sum of his frendes that wolde come to see hym ; but
the wyff, whanne her husbond̛ was oute, saide to her maide, "late
us ete the gret ele, and y wiƚƚ saie to my husbond̛ that the
otour hathe eten hym;" and so it was done. And whan the good man was
come, the pye began to teƚƚ hym how her maistresse had eten the
ele. And he yode to the ponde, and fonde not the ele. And he asked
his wiff wher the ele was become. And she wende to haue excused her,
but he saide her, "excuse you not, for y wote weƚƚ ye haue eten
yt, for the pye hathe told̛ me." And so ther was gret noyse
betwene the man and hys wiff for etinge of the ele. But whanne the
good man was gone, the maistresse and the maide come
to the pie, and plucked of aƚƚ the
fedres on the pyes hede, saieng, "thou hast discouered us of the ele;"
and thus was the pore pye plucked. But euer after, whanne the pie sawe
a balled or a pilled man, or a woman with an high forhede, the pie
saide to hem, "ye spake of the ele." And therfor here is an ensaumple
that no woman shulde ete no lycorous morcelles in the absens and
withoute weting of her husbond̛ but yef it so were that it be
with folk of worshippe, to make hem chere; for this woman was
afterward̛ mocked for the pye and the ele.
CHAPTER XVII.
I wiƚƚ saie an ensaumple that it is an eueƚƚ thinge to a woman to be in ielousie.
THer was a gentiƚƚ woman that was weddid to a squier, and she
loued hym so moche that she was ielous ouer aƚƚ women that he
spake with; for the whiche he blamed ofte her, but it was neuer the
beter. And amonge other she was gelous of a woman that hadd̛ a
gret and an high herte; And so on a tyme she reproued that woman with
her husbonde, and she saide she saide not true, and the wiff saide she
lied. And they ranne togedres and pulled of aƚƚ that euer was on
her hedes, and plucked eche other bi the here of the hede right
eueƚƚ. And she that was accused, caught a staffe, and smote the
wiff on the nose suche a stroke that she brake her nose, and that al
her lyff after she hadd̛ her nose al croked, the whiche was a
foule mayme and blemesshing of her uisage; for it is the fairest
membre that man or woman hathe, and sittithe in the
middiƚƚ of the uisage. And so was the
wiff fouled and maymed aƚƚ her lyff, and her husbonde saide ofte
to her, that it hadde be beter that she had not be ielous, thanne
forto haue undone her uisage as she hadd̛. And also for that
defoulyng of her uisage her husbonde might neuer finde in his herte to
loue her hertly as he dede before, and he toke other women, and thus
she lost his loue thorugh her ielosie and foly. And therfor here [is]
a good ensaumple to aƚƚ good women, that thei aught to leue
aƚƚ such fantasyes, and suffre and endure paciently her anger,
yef thei haue ani; as dede an aunte of myn, the whiche tolde me
diuerse tymes of that she had suffered. She was a ladi of Fraunce,
that might spende more thanne fyue hundred pounde bi yeere, and helde
a noble estate, and she had a knight to her husbond̛ that was
merueilously lecherous, the whiche had eueri day in his hous one or
two women besides the lady his wiff. And ofte tyme he rose from her to
go lyge with his leude women, and aƚƚ wey, whanne he come agein
from hem to bedde, he fonde euer the candeƚƚ light, and water to
wasshe his hondes, and he saide he come from the
priue. And thanne saide the ladi, "somoche haue ye the more nede to
wasshe you;" and she saide neuer no thing ellys to hym, but yef it
were atte sum tyme whanne thei were meri and allone, she wolde saie,
"syr, y know aƚƚ youre doinge by suche women and suche, but sethe
it ys youre lust, and that y may sette no remedie theron, y wiƚƚ
make you nor them neuer the worse chere; For y were a fole to slee my
selff for youre sportes.
But y
praie you, sethe it is weƚƚ, that ye make me neuer the
worse chere, and that y lese not youre loue, nor that ye make me not
the worse semblaunt, and of the remenaunt y reporte me to you, y
woƚƚ suffre it." And so with her goodly wordes he repented hym,
and was conuerted in goodnesse atte the laste, and he dede nomore
eueƚƚ; And thus with fairenesse she ouercome hym. And bi this
ensaumple it may be sene that a woman may chastise her husbonde, and
make hym do weƚƚ, witℏ fairnesse rather thanne witℏ
rudenesse. For there is mani men that haue eueƚƚ hertys, and
thei be foule spoken to, wiƚƚ do the worse, not withstondinge the
husbond aught [not] to loue his wiff the wors thou she be ielous ouer
hym. For the wise man saithe that ielosye is a gret ensaumple of loue,
for he that louitℏ me not, rechithe neuer whedir y do weƚƚ
or eueƚƚ; but my frende is sori whanne y do eueƚƚ, and
therfor ielosie is neuer withoute gret loue. But there is
.ij. diuerse ielosyes, whiche that one ys worse thanne that other.
For there is one
MS. "none." withoute reson, as a man to
be ielous withoute cause, and in suche wise as to shame hym selff and
his wiff; but that other ys of a woman that is aferde lest an other
shulde haue the herte of her husbonde, that she augh[t]to haue her
selff, after the law of God and the chirche. But the wisest aught to
be leste ielous, and restreine and take lest hede, for that is gret
wisdom who may do it; but yef the husbonde perceiuithe of the wiff sum
leude taches in her gouernaunce or behauing, that he aught to be
ielous.
For he must take her
and speke therof priueli betwene hem two, that no man wete it, for
drede of sclaunder and wratthinge of her, and sauing her the gret
loue, "that ye loue me weƚƚ, neuer let youre hert
turne to loue none other but me, and therof y am suore and
with the grace of God, ye wiƚƚ kepe youre worship and myn."
And with suche goodly wordes ye aught to entrete youre wiff to,
bring her oute of her leudenesse; for yef a man rebuke her, and
fare foule with her, it wiƚƚ make her do and thenke the worse, as
it were to putte fere in flexe; for diuerse women be more fers in
her eueƚƚ dedes thanne in goodnesse. And therfor it is gret drede
to fare foule with hem in suche materes. And though a woman
haue a liteƚƚ debate and noyse for ielousie with her husbond̛
she aught not to loue hym the worse; for she aught to thinke
that he dothe it for the feruent loue that he hathe to her, and
for ferde that ani other shulde haue the loue of her sauf he hym
selff, and that yef so be that an other man might haue her loue,
he shal neuer haue her loue he shal neuer haue it after, and that
the ioye of her mariage is done, and her housholde lost.
CHAPTER XVIII.
And therfor here is a good ensaumple to amesure in this matere
bothe herte and thought. Also, a woman aught not to striue with her
husbonde, nor yeue hym no displesaunce
MS. "displesaunte." [nor] ansuere her husbonde afore
straungers, as dede onis a woman that dede ansuere her husbonde afore
straungeres like a rampe, with gret uelonis wordes, dispraising hym
and setting hym atte not; of the whiche he was ofte ashamed, and bade
her holde her pees for shame, but
the more faire he spake, the worse [s]he dede. And he,
that was angri of her gouernaunce, smote her with his fiste downe to
the erthe; And thanne with hys fote he stroke her in the uisage and
brake her nose, and aƚƚ her lyff after she had her nose croked,
the whiche shent and dysfigured her uisage after, that she might not
for shame shewe her uisage, it was so foule blemisshed. And this she
had for her eueƚƚ and gret langage, that she was wont to saie to
her husbonde. And therfor the wiff aught to suffre and lete the
husbonde haue the wordes, and to be maister, for that is her
worshippe; for it is shame to here
striff betwene hem, and in especial before folke. But y saie not
but whanne thei be allone, but she may teƚƚ hym with goodly
wordes, and counsaile hym to amende yef he do amys. And yef
he canne ani good thanne he wiƚƚ cunne her moche thanke, and
saie she dothe as she aught to do. And thus shulde a good
woman do; as dede Hester the quene of Sury, the whiche had a
king to her husbonde, that was hote and hasti, but whanne he
was angri she wolde saie no wordes tiƚƚ he was appesed. And
whanne the hete was passed, she might rule hym as her lust. And
this was gret witte of that ladi, and so shulde aƚƚ women do.
And aƚƚ women that ben gret herted and misansueringe her
husbondes, that wolde not do her husbondes comaundement, be
not of the obeisaunce that a merchauntez wiff was of, of the
whiche y wiƚƚ teƚƚ you an exaumple and a tale.
CHAPTER XIX.
It happed onis there were .iij. marchauntes that yede homwarde from
a faiere, and
as thei feƚƚ
in talkinge, ridyng on the waye, one of hem saide, "it is a noble
thinge a man to haue a good wiff that obeiethe and dothe his biddinge
atte aƚƚ tymes." "Be my trouthe" saide that other "my wiff
obeiethe me truly." "Be God," saide that other "y trowe myn obeieth
best to her husbonde." Thanne he that beganne furst to speke saide,
"lete leye a wager of a dener, and whos wiff that obeiethe worst, lete
her husbonde paie for the dener;" and thus the wager was leyde. And
thei ordeined amonges hem how thei shulde saie her wyfes, for thei
ordeined that eueri man shulde bidde his wyff lepe into a basin that
thei shulde sette afore her, and they were suoren that none shulde
lete his wiff haue weting of her wager, saue only thei shulde saye,
"lokithe, wiff, that y comaunde be done." How euer it be, after one
of hem hade his wiff lepe into the basin that he had sette afore her
on the grounde, and she ansuered and axed wherto, and he saide, "for
it is myn luste,and y wiƚƚ ye do it." "Be God," quod̛ she,
"ywiƚƚ furst wete wherto ye
wiƚƚ haue me lepe into the basin." And for no thinge her
husbond̛ coude do she wolde not do it. So her husbonde up with
his fust, and gaue her .ij. or .iij. gret strokes; and thanne yede
thei to the secounde marchauntys hous, and he comaunded that what euer
he bade do it shulde be do, but it was not longe after but he bade his
wiff lepe into the basin that was afore her on the flore, and she
asked wherto, and she saide she wolde not for hym. And thanne he toke
a staffe, and al tobete her; and thanne thei yode to the
thridde marchauntes hous, and there thei
fonde the mete on the borde, and he rowned in one of his felawes
heres, and saide, "after dyner y wiƚƚ assaie my wiff, and bidde
her lepe into the basin." And so thei sette hem to her dyner. And
whan thei were sette, the good man saide to his wiff, " whateuer y
bidde, loke it be done, how euer it be." And she that loued hym, and
dredde hym, herde what he saide, and toke hede to that worde; but she
wost not what he ment, but it happed that thei had atte her dyner rere
eggis, and there lacked salt on the borde, and the good man saide,
"wiff, sele sus table ;" and the wiff understode that her husbonde had
saide, "seyle sus table," the whiche is in Frenshe "lepe on the
borde." And she, that was aferde to disobeie, lepte upon the horde,
and threw down mete, and drinke, and brake the verres, and spilt
aƚƚ that there was on the borde. "What," saide the good man,
"thanne canne ye none other plaie, wiff?" "Be ye wode, sir," she
saide, "y haue do youre biddinge, as ye bade me to my power,
notwithstondinge it is youre harme and myn; but y had leuer ye had
harme and y bothe, thanne y disobeied youre biddinge. For ye saide
'seyle sus table.' " "Nay," quod̛ he, "y saide, sele sus table,
that is to saie, salt on the borde." "Bi my trouthe," she saide, "y
understode that ye bade me lepe on the borde," and there was moche
mirthe and laughinge. And the other two marchauntes saide it was no
nede to bidde her lepe into the basin, for she obeied ynough; wher
thorugℏ thei consented that her husbond had wonne the wager, and thei
had lost bothe. And after she was gretly preised
for her obeisaunce to her husbonde, and she
was not bete as were that other .ij. wyues that wolde not do her
husbondes comaundement. And thus pore men canne chaste
her wyues with fere and strokes, but a gentiƚƚ woman shulde
chastise her selff with fairenesse, for other wise thei shulde not
be taught. And a gentiƚƚ woman, the fairer that she is ferde
with, the more ferdfuƚƚ she shulde be to displese or to disobeye
her husbonde; for the good doutithe and louithe her husbondes,
as dede the thridde marchauntes wiff, that for fere to disobeye
her husbonde leped on the borde. & so aught eueri good
woman do the comaundement of her husbonde, be it euel or weƚƚ,
for yef he bidde her thing that she aught not to do, it is his shame.
Now haue y treted of the obeysaunce of the drede that a woman
aught to haue to her husbonde; and how she shulde not
ansuere hym ouerthwartly atte euery worde, for it is gret shame
for her; and also what perile it is to ansuere to eueri worde, as
dede the knightes doughter, that spake to the leude squier, the
whiche thorugℏ her wordes undede her good name and her
worshippe. But there be mani folke that are so hasti and higℏ
herted, that for her hastinesse saithe aƚƚ that thei knowe that
comithe to her mouthe; and therfor it is gret perile to beginne
to chide with suche folke, for who doutithe it, he puttithe his
worshippe in iupardye and auenture. For many folke wiƚƚ saie
more thanne they know, to venge hem selff, thow that they saie
false.
CHAPTER XX.
I wiƚƚ teƚƚ you of a lady that gaue the flesshe and the goode morselles of mete to the liteƚƚ dogges.
THer was a lady that had two liteƚƚ doggis, and she loued
hem so that she toke gret plesaunce in the sight and feding
of hem. And she made euery day dresse and make for hem
disshes witℏ soppes of mylke, and after gaue hem flesshe. But
there was ones a frere that saide to her that it was not wel
done that the dogges were fedde and made so fatte, and the
pore pepiƚƚ so lene and famisshed for hunger. And so the lady,
for his saieng, was wrothe with hym, but she wolde not amende
it. And after she happed she deied, and there fell a wonder
meruailous sight, for there was seyn euer on her bedde
.ij. liteƚƚ blake dogges, and in her deyeng thei were about her
mouthe and liked it, and whanne she was dede, there the dogges had
lyked it was al blacke as cole, as a gentiƚƚ woman tolde me that
sawe it, and named me the lady. And therfor here is a good ensaumple
that ladyes nor gentiƚƚ women shulde not haue her plesaunce in
suche bestys, nor yeue hem that the pore pepiƚƚ might be
susteyned with that deyen for hunger, the which be Goddes creatoures
and seruauntis made to his lyknesse. And the women that dothe so,
haue liteƚƚ understonde the wordes of the gospeƚƚ, there God
saithe, "who dothe good to the pore in myn name, be dothe it to myn
selff." These that done soo was not lyche the quene Blaunche, seint
Lowes moder; For she alwey made take the mete afore her, and yeue it
to the most nedy. And so dede seint Lowys, her sone, after her,
for he uisited the pore and
fedde hem with his hondes. The plesaunce of aƚƚ goode women aught
to be to uisite and fede the pore and faderles children, and to norshe
and clothe yong liteƚƚ children, as dede an holy woman that was
countesse of Mans, that norshed euer xxx ti
faderles children, and saide that was her sporte; and therfor she was
loued of God, and had good lyff and ende, and atte her dethe was saine
a grete clerete & light and fuƚƚ of smaƚƚ children,
Innocentes, about her; and that sight was not the liteƚƚ blacke
dogges that was sayn atte the dethe of that other ladi that ye herde
of afore.
CHAPTER XXI.
Now the knight saide unto his doughtres that thei shulde not beginne furst to take new gises of rayement.
FAire doughtres, y praie you that ye be not the furst to take
new shappes and gises of array of women of straunge
contrey, as y wiƚƚ teƚƚ you there was a debate betwene a
baronesse, that duelled in Guyen, and an other lorde that was a wise
knight and a malicious. For the baronesse saide unto hym, "cousin, y
come out of Bretaine, and there y haue sene my cosin youre wiff, but
she nis not arrayed like as ladies of this contrey of Guyene be, nor
of diuerse other plasez here aboute, for her hodes, taylles, and
sleues be not furred ynowgℏ after the shape that rennithe now."
And the knight ansuered, "sethe she nys not arrayed on youre gise, and
that ye thenke her array and her furie to liteƚƚ, and that ye
blame me for it, forsothe ye shaƚƚ haue nomore cause to blame me,
For y wiƚƚ make arraye her as
nobly as ani of you aƚƚ, and as queintly; for ye
haue but half youre hodes & cotes furred with ermyn or meneuer,
and y wol do beter to her, for y woƚƚ furre her gowne, coleres,
sleues, and cotes, the here outwarde; thus she shaƚƚ be beter
purfiled and furred thanne other ladies and gentiƚƚ women. And
suppose ye not that y wiƚƚ see that she be arraied after the
state of the good women and worshipfuƚƚ of Fraunce, nor of them
of this cuntre, that hatℏ not take the state of the unthrifti women
that bene eueƚƚ women of her body and chambreres to Englisshe men
and other men of werre that duellen with hem as her lemmannys, for
thei were the furst that brought up this astate that ye use of gret
purfiles and slitte cotes, for y haue of that tyme and y sawe it. And
to take arraie that sucℏ women bringithe up furst, y holde hym that
dotℏ it but febly conseled. And as to my wiff, she shal not; but the
princesses and ladyes of Inglond̛ haue taken up the saide stat
and gise, and they may weƚƚ holde it yef hem laste. But y haue
herde saie that ladies and gentiƚƚ women shulde sonner take the
gise after good women thanne after eueƚƚ, and not take the
eueƚƚ suche noueltees." And so these wordes weren saide betwene
the baronesse and the knight tofore aƚƚ the peple, and the
baronnesse helde her pees for shame, for she wost not what to saie nor
to ansuere; and so ther was mani that saide it hadde be beter for her
to haue holde her, pees. And therfor, doughtres, ye may see by this
ensaumple, hit is good to holde the mene astate of the good women, and
of
th[e] comune astate of the
rewme, that is to saie the state of the most partie that good women
usithe, and in especiaƚƚ such astate as thei that weritℏ it may
meintaine. Forto take array of straunge contrey hathe not be used,
and leue that of his owne, that causithe mani to be mocked and
scorned, as ye may see bi this knight that spake thus to his lady.
And wetithe who so takithe furst a nouelte of array on hym, thei ben
moche spoken of but now a dayes and a woman here of a newe gette, she
wiƚƚ neuer be in pees tiƚƚ she haue the same. And the wiues
saien to her husbondes euery day, "sir, suche a wyff and suche hathe
suche goodly arraye that besemithe her weƚƚ, and y praie you y
may haue of the same;" and yef her husbonde saie, "wiff, yef suche
haue suche arraie, suche that are wiser thanne thei haue it not," she
wil saie, "no force it is, for thei canne not were it, and yef y haue
it ye shal see how weƚƚ it wiƚƚ become me, for y can were
it." And thus with her wordes her husbonde must nedis ordeine her
that she desirithe, other he shaƚƚ neuer haue pees with her, for
thei wol finde so mani resones that thei wiƚƚ not be werned. But
the women that dothe and saithe thus, be not most wisest nor canne not
best her good, but thei haue more her herte to the plesaunce of the
worlde thanne to her husbondes profit. And there is a maner now
amonge seruyng women of lowe astate, the whiche is comen, for, thei
furre her colers, that hangin doune into the middil of the backe, and
thei furre her heles, the whiche is doubed with filtℏ, and it is
sengiƚƚ about her brest; the whiche arraie y praise
not in winter nor somer, for hem were beter
take the furre that hanggithe about her helis in the winter and sette
it about her stomakes, for that had more nede of hete thanne her
helys, and in somer it were beter awey, for flies hidethe hem
therinne; and therfor y praise not the arraye nor that nouelte in a
pore man, but y saie it not be women that may susteine and meintayne
it atte her lust; for y caste me not to speke nor to mediƚƚ me of
no thinge of her astate nor arraie that aught to displese hem, for it
longithe not to me but to worshippe and to obeye hem to my power. Nor
y understonde
not to speke in this boke to none other women but to myn
propre doughtres and seruauntis of myn howse, and forto shew
hem how what is my luste and plesaunce that thei do.
Doughtres, it is a gret perile to take stryff with folke that ben
wise, or to dispraise the maners of hem. For gladly folke haue
but liteƚƚ worshipe that tellithe or repreuithe ani suche folke
of thaire condiciones.
CHAPTER XXII.
AS it happed that there were atte a feest diuerse lordes &
ladies, amonge the whiche was a knight that was a man wise of wordes
and goodly behauing among ladies and gentiƚƚ women; and so ther
was a ladi saide to hym, afore aƚƚ folke, "sir, ye are moche
holde to youre God that hathe made you so faire and so goodly a
knight, that it is meruaile but ye haue an eueƚƚ condicion, that
is to saye that ye are fuƚƚ of iangelyng, and haue an eueƚƚ
tonge and canne not holde youre pees
." "Nou ladi," saide he, "is that the worst tache that
ye know bi me ?" and she saide, "ye forsothe yt is the worst."
"Now," saide he, "late you and me haue an euen iuge, and y trow it
wiƚƚ be founde that ye haue worse taches thanne y, for y
wiƚƚ shew how ye haue saide and reproued me of the worst that ye
coude saie by me, and y haue saide no thinge of you. And therfor me
thinkithe that ye haue a worse tonge thanne y, and me thinkithe, ladi,
y haue not so light a tonge, nor iangiƚƚ not somoche." As the
lady herde hym, and helde her pees, and thought that she wolde she had
be stiƚƚ, and that she had not spoken one worde nor striuen with
hym for diuerse causes; for the pepiƚƚ that herde hym suffre
aƚƚ her ungoodly wordes, weren wrothe with her, and she
hadd̛ ben beter to haue ben stiƚƚ thanne to haue reproued a
man opinly afore the companye. And therfor whanne one wold̛
reproue one of his condiciones, he shulde thenke of his owne. Yet y
wiƚƚ teƚƚ you more on this matere, how Bursygaunt was amonge
.iij. ladies that caste forto haue made hym ashamed. And he, that was
a wise knight amonges aƚƚ other knightes, halpe hym as ye
shuƚƚ here.
CHAPTERS XXIII, XXIV.
[of Boucicaut and the three ladies; and of three other ladies who accused a knight.]
THese .iij. ladies satte togedres in a priue chambre, and talked of
her auentures, unto the tyme that one saide, " Moche maugre haue she
of us that wiƚƚ not teƚƚ, of good felawship here amonge us
.iij., of that she shal be asked, that is, yef ani of us was this
yeere praied of loue." " Truly," saide the furst, "y haue ben
praied." The seconnde and the thridde saide the same. " Now," saide
the boldest
ladi, "sori loue
haue she that tellith not the name of hym that last praied her;" and
there thei were acorded they shulde teƚƚ. "Forsothe," saide the
furst, "it was Bursigaunt that praied me." "And in good sothe," saide
the secound, "so dede he me." "By my trouthe," quod the thridde, "and
he praied me also." "In good faithe," saide the .iij. ladies, "he nis
not so trewe a knight as we wende, for he is hut a tromper and a
iaper, nofors, late us sende for hym." And whanne he coiue he saide,
"My ladyes, what wolde ye ?" and thei bade hym sitte downe on the
grounde by hem. And he saide, "Sethe y am come and must sitte, late me
haue sum quyshon or a stole, for y might, and y satte lowe, brake sum
of my pointes, and ye wold̛ saie perauenture it were sumwhat
ellys." And so thei gate hym a stole; and, whanne he was sette, as
thei that wero fuƚƚ of ire and wrathe,, saide, "Bursegaunt, we
are foule deceiued in you the tyme passed, for we wende that ye had be
a true knight, and ye are but a mocker, and a iaper of ladies, and
that is a foule tache." And he ansuered, "Ladies, how knowe ye that ?
" "For, sire, y[e] haue here praied my cosin of loue, and so haue ye
me, and ye saide ye loued us, and eche of us had youre herte, the
whiche was fals lesinge, for ye might [not] loue us aƚƚ thre
best, for ye are not .iij. persones, nor ye haue not thre hertys, and
therfor ye are fals and deseiuable, and ye aught not to be sette in
the nombre of true knightis." And he saide, "Ladyes, ye haue wronge,
& that woƚƚ y shewe
you and ye wyƚƚ yeue me leue to speke, and y wiƚƚ teƚƚ
you whi. For atte that tyme y spake
with eche of you, y loued her best that y spake with,
and thought truly the same, and me thinkithe therfor ye be in the
wronge to haue suche langage on me, but y must sufre." And whanne thei
sawe hym nomore abasshed, thei saide they wolde drawe cutte amonge hem
ther, to wete to whom he shulde abide. "In good faithe," saide the
furst ladye, " y wiƚƚ drawe no cutte for hym, for y quite my
parte of hym;" and that other .ij. ladyes saide, "So do we oure part,
for we wiƚƚ not of hym." "A!" saide the knight,"ye nede not
stryue, for she nys not here that shaƚƚ haue parte of me ; " and
with that he rose and yede his waye, and lete the .iij. ladies be
there aƚƚ abasshed and shamed. And therfor it is a gret
periƚƚ to beginne to haue langage with suche men that canne
skiƚƚ of the worlde; and therfor here is an ensaumple that no
woman shulde take no striff nor wordes with suche men, for there is
mani women that beginnithe langage with a man that canne not ende it
weƚƚ, for men canne fynde weyes to helpe hem selff, as dede a man
that was acused to .iij. ladies of suche an other dede as dede
Bursigaunt; and thei swore he shulde deye, and neuer deceiue ladi
more, and thei caught and shette hym in a chambre, and as thei come
eueriche with a knyff forto slee him, he saide, "Ladies, it likitℏ you
that y shaƚƚ deye withoute mercy, y praie you of a bone." And
they graunted hym. And thanne he required hem that the strengest hore
of hem shulde smite furst the stroke. And thei stode and loked
eueriche upon other, and ther was none that wolde toucℏ
hym for shame, for there was none that
wolde take it on her that it were she. And he sawe hem so abaisshed,
& he ranne and opened the dore, and yede his waye; and thus was
the knight saued, and thei abode abasshed and mocked. And therfor
there be mani thoughtes and wyles with a man to helpe hym self atte
nede; but y wiƚƚ leue this matere, and go to women that wol goo
to see iustinge and other diuerse sightes, and also wol go on
pilgrimage more for sporte than for deuocion.
CHAPTER XXV.
[Of ladies who go to justs and pilgrimages.]
I wiƚƚ teƚƚ you of a lady that caught a gret blame and
sclaundre atte iusting with-oute cause. She was a faire yonge lady,
and made there good chere, and daunsed and sange with knightes and
squieres, & aƚƚ her herte was sette on the worldes plesaunce,
notwithstonding her husbonde was not best apaied with her for her
outegoinge; but she was glad aƚƚway whanne she was praied to go
oute, And she fonde menes to her husbonde that she was aƚƚ waye
praied that she might go to. Her husbonde werned her not, for ferde
lasse thei that praied hym wolde be wrothe, and leste men wolde deme
that he were ieleus of his wiff; and he dede gret coste to make her
fresshe and gay at the saide festis, for the worshipp of her frendes,
but she might haue perceiued mani tymes that it was ayenst her
husbondes wiƚƚ that she yede to suche festis. And so it happed
onis atte a fest that she was atte be night, thei quenched the torches
sodenly, and made gret noyse and crye,
and whanne the light was light agein, the ladies
husbondes brother was there, and sawe his suster-in-lawe a liteƚƚ
asyde with a knight in a corner; and in good trouthe y trow there was
no thing done but good, but neuer the latter the brother tolde her
husbonde, the whiche aƚƚ his lyff after mistrusted that his wiff
had done
MS. "done done amys." amys, and loued his wiff
neuer after so weƚƚ as he dede before. And so there was neuer
pees betwene hem, but euer glomyng, louring, and chiding, and aƚƚ
her housholde yede to not for this cause.
Y knew another lady that gladly yede and was ledde to festis, and
she caute an eueƚƚ name bi a lorde, that she was so fuƚƚ of
sorugℏ that she was nigℏ dede, and in so moche thought that she dwyned
awey that there laft no thinge on her saue the bones. And whanne she
shulde he dede, she sent after her Saueoure, and called aƚƚ her
frendes about
her, and saide, "Lokithe on me; am y lyk her that ye were wont to see
atte festis and playes, so faire, fresshe, and goodly ? but that tyme
is passed, for y must to the erthe thennes that y come fro." And she
saide to the lordes, knightes, squiers, and ladies, and gentilwomen
that were about her, " There is moche speche betwene suche a lorde and
me, but that Lorde y receiue here be my dampnacion yef euer he had to
do more with my body thanne hadd̛ my fader, notwithstondinge he
and y hadd̛ gret communicacion diuerse tymes, but it was neuer in
no ueleni, nor in no eueƚƚ thought nor in dede." And so aƚƚ
thei that stode about her were abasshed, for thei wende in her the
contrary; not for aƚƚ that her
worship was blemisshed and blamyd with hym, and, yef
she had not use to goo to festis and other sportes in her husbondes
absence, hit had not happed her. And therfor it is gret perile a
woman to acustume her or to desire to goo to suche festis ther she
might abide atte home with her worshippe saued, vndefamed of her good
name; for atte suche places mani women takitℏ moche blame withoute
cause. But y saie not but atte sum tyme that the[i] must nedis goo to
obeie lordes and her frendes wiƚƚ, with her husbondes leue. And
therfor, faire doughtres, yef it happe that ye mast nedis goo to suche
festis, and that ye may not forsake it whan it is night that thei
begynne to syng and daunce, loke that ye haue euer a frende or sum
cosin or seruaunt of youres by you, for ferde and periƚƚ and
eueƚƚ speche, that yef it happed the torches to be queint, as
thei were atte the feste, that thei might be nigℏ you, not for no
ferde of none eueƚƚ that ye wolde do, but for ferde of eueƚƚ
tonges that gladlyer woƚƚ saie harme than good, and more thanne
thei knew. And it is good that ye do so for the suerte of youre good
name, that thei that stondithe bi you may saie, yef that thei here a
false iangeler or a lyer saie aught on you that is not true, that thei
may be sure to saye that it ys false.
CHAPTER XXVI.
I wol teƚƚ you another ensaumple of hem that wolde
not do on her good clothes on the halydaies nor ou
the Sondayes in the worshipe of oure Lorde Ihesu, of
the whicℏ y wolde ye knew the ensaumple how the
gentill woman abraided the lady her maistres of.
THer was a ladi that had good clothes, but she wolde not were hem,
but yef she supposed to be atte sum fest or that she wende to finde
sum lordes or gret straungers. And so it happed that oure lady day
feƚƚ on the Sonday, and her mayde asked her, "Madame, whi
wiƚƚ ye not do on this day a good garment in the worshippe of
oure ladi day, and of the Sonday ?" "Whi," saide she, "we shuƚƚ
see no folke of astate to-daye." And her mayde saide, "God and his
moder is of gretter state thanne any worldely folke, for he may take
and geue aƚƚ thing atte his luste, for aƚƚ comithe of hym,
and therfor his dayes and hys moderes dayes ye shulde worshippe."
"Pees," saide the ladi, " God and the preest seith me eueri day, and
so dothe not the strangers. And therfor it is beter to make me gay
whanne y see hem thanne ayenst God." And the mayde ansuered, "Madame,
that was eueƚƚ saide for ferde of that may faƚƚ." And the
ladi saide, "Faƚƚ what woƚƚ faƚƚ, y wol do more
eueƚƚ." And assone as she had saide that worde, there come a
sodeine wynde that smote the ladi that she might not stere nor remeue
more thanne a stone, and fro that tyme forwarde she most be bore two
and fro, and swaƚƚ, and become grete. And thanne she knowleged
her misdede, and vowed pilgrymages, and was caried to hem in a litter.
And to aƚƚ folke of worshipe she tolde what was the cause of her
sekenesse, and that it was the uengeaunce of God that feƚƚ on
her, the whiche she had weƚƚ deserued, for she saide that
aƚƚ her lyff she had sette her to worshipe the worlde more thanne
God, And hade more ioye
to make
her plesaunt to the worlde, to folke of astate, and straungers, that
she might haue the lokes of hem, than for loue or ani deuocion that
she had to God,
other to ani of his seintes. And after she saide to yonge gentiƚƚ
women, " Takithe hede of the vengeaunce of God that is faƚƚ on
me; for sum tyme y had a faire body, and smal, as euery body saide, to
plese me. And y, for bobaunce
MS. "babaunce." and for to
be preised of the worlde, y clothed me in riche clothinge and in good
furres, and y made it to be shape in the best wise, streite and
weƚƚ sittinge and iuste, that sum tyme the fruite that was in me
suffered payne and was in pereƚƚ; and aƚƚ that y dede to
haue veyne glorie of this worlde. And whanne y herde the pepiƚƚ
that preised me, the whiche thei dede to plese me, saieng, ' Here is a
faire body of a woman the whiche is lykly to be loued of a worthi
knight,' thanne my herte reioysed of gladnesse. Now may ye see what y
am, for y am gretter thanne a pipe. And y am not lyk her that was
sumtyme so queint and gay in my good arraye, streite and iuste, that y
helde so cherely that y wolde not were it in the halydayes and
Sondayes in the worshipe of God. And therfor, ladyes and frendes, God
hathe shewed me my foly for sparing of my clothis on the holy day, and
to were hem afore men of astate and straungers, to be preised and haue
the losse and loking of hem. Wheffor y praie you aƚƚ that ye
take here atte me a faire ensaumple." And thus compleyned the sike
lady, the whiche was thus swolen an hole yere. And after, whanne God
had saine her contricion and
repentaunce, he sent her helthe, and heled her hole of aƚƚ her
sekenesse, and euer lowly to her God, and gaue her good garmentis for
Goddis sake to the nedy, and her selff leued sympli, not hauing her
herte to the bobant of the worlde, as she had before. And therfor,
faire doughtres, here is a faire ensaumple how folke aught beter to
arraie hem on holydayes in worshipe and for the loue of God that
senditℏ aƚƚ, and for the loue of hys blessed moder and saintes,
thanne for to plese the sight of the worldely peple, the whiche are
but donge and erthe, for to haue the praisinge of hem; for aƚƚ
tho that do so for the worldes plesaunce, y wene they displese God,
and that he wiƚƚ do his uengeaunce on hem in this worlde or
in that other, as he dede on this lady that ye haue herde.
And therfor take hede on these ensaumples, good doughtres.
CHAPTER XXVII.
I wiƚƚ teƚƚ you an ensaumple on this matere.
HIt befeƚƚ that seint Bernarde, that was an holy man and of
gret richesse and birtℏ, lefte aƚƚ his possessiones and good, and
yede to serue God in an abbey; and for his holy lyuing, and of weringe
of the heyre, and doinge gret abstinence and almes dedes, made that he
was chose to be abbot of that place. And he hadd̛ a gret ladi to
his suster, that come to see hym withe gret meyni, weƚƚ arraied
with riche clothinge, and riche atyred of perles and presious stones.
And in this array she come afore her brother seint
Bernard̛. And whanne he sawe her in
that array, he turned to her his backe and blessed hym, and the lady
was ashamed, and asked whi he ne wolde with her speke. And he saide
that he had gret pitee to see her so disgised, and in that pride that
she was inne. And she dede of her riche
MS. "riche riche
atyre." atyre and gay clothes, and toke other symple
arraye. And he saide. "Suster, yef y loue youre bodi, by reson y
The original reads:
Belle suer, se je aime
vostre corps, je doy par raison plus amer vostre ame
..... shuld̛ beter loue youre sowle: wene ye not
that ye displese God and his aungells to see in you suche pompe and
pride to aorne suche a carion as is youre body, whiche withinne . vij.
dayes that the soule ys parted from the body, he sauerithe in suche
wise that no creatoure may suffre to be nigh it or see it, with gret
abhominacion ? Faire suster, whi thenke ye not that the pore peple
that deyen for hungir and colde, that for the sixte part of youre gay
arraye .xl. persones might he clothed, refresshed, and kepte from the
colde ?" And thus Bernarde declared the foly and the pompe of the
worlde to his suster, And also the sauement of her soule. And thanne
the ladi wepte, and solde awey her clothes, and leuid after an holy
lyff, and had loue of God, aungeles, and holy seintez, the whiche is
beter
thanne of the worldely pepiƚƚ. Therfor, doughtres, here ys an
ensaumple how folke shulde not haue thaire herte on the worlde, nor
make hem queint to plese it and them that be there inne, but late yeue
parte of that God hathe sent to the nedy in his name. And he that
dothe so, may gete hym hys sauement; for it is beter
to haue lasse garnementis thanne the pore
shulde lacke. For who so settithe hym al to haue plesaunce of the
world̛ it ys foly and temptacion of the fende ; and folke aught
to arraye hem more for loue and worship of God thanne for worldely
foule plesaunce, the whiche ys but shadow, and is not worthe to the
rewarde of hym that aƚƚ may yeue and sende.
CHAPTER XXVIII.
An other ensaumple y wiƚƚ teƚƚ you of them that
usen to clatre, speke, and iangle atte the masse, in
the whiche whanne thei shulde haue herde the deuyne
seruice of God.
HIt is conteyned in the gestis of Athenes, that there was an holy
hermite that hadd̛ a chapeƚƚ of seint Iohan in his
hermitage; and for the holinesse of the good man, and in the worshippe
of seint Iohan, the knightes, ladyes, & gentiƚƚ women of that
contrey come thedir on pilgrimage. And whanne thei were come, the
ermite saide hem a masse; and as he had saide the gospeƚƚ, he
turned towarde the peple, & sawe hem roune, iape, counsaile, and
iangle, eche with other. And as he loked on hem and sawe her folysshe
countenaunce, he was ware that there was atte eueriche of her eeres an
orrible fende, that wrote aƚƚ that thei saide, and lough hem to
scorne; and the blak orible fendes yede lepinge on her hedys, hornes,
and riche atyre, as dothe the briddes that sittithe on trees and
lepithe from braunche to braunche; of the whiche the holy ermyte was
gretly abasshed and meruayled. And whan he was in the canoun of hys
masse, he herde hem clatre, laugℏ, iangle, and
borde of higℏ, that it was gret meruaile of the
holy man, [and he] smote hys honde on the boke to make hem hold̛
her pees. But there was
sum that dede not, and thanne sayde the ermyte to God, "Lorde, and it
be thi wiƚƚ, make these folke holde her pees atte masse, and that
they may know her foly." Thanne sodenly aƚƚ they that iangeled
beganne to crye lyke wode folke oute of her mynde, that it was a
piteous thinge to here. And whanne the ermyte had saide masse, he
tolde hem how he saw the fendes of heƚƚ on her hedes, hornes, and
tyre, and tolde hem the perilles and the synne that it was to make
suche clateringe and leude wordes, iapes, and countenaunces atte the
masse. For there is no man atte the masse shulde do no thinge ellys
but praie God deuoutly; and these fendes that he sawe was on her
hedes, tyre, and hornes, that clatered and spake of her foly of loue
atte messe, and thought more on her iolytees and the worldes delite,
and to haue the loke of the musardes, thanne thei dede on the seruice
of God. But there was sum in the chapeƚƚ that were in her
deuocion and praiers, but on hem he sawe no thing saue good,
notwithstondinge they were weƚƚ arraied. And the ermyte tolde
hem, who that arraied hym more to plese the sight of the worlde thanne
God he makithe ioye and gladnesse to the fendes of heƚƚ. And the
pepiƚƚ that were there oute of her mynde and turmented, as ye
herde before, cried, and pulled euer of her tyre, as thei had ben
wode. And so the good ermyte counsailed hem to amende hem,
and to abide in praiers in that chapel
.ix. dayes; and so thei dede, and thorugℏ the praier of the holy
ermite, whan they had confessed hem, and promessed to God to be
deuoute atte the masse, and neuer to iangle nor to clatre whanne thei
shulde serue God, than the ermite assoiled hem, and they were heled,
and come againe into her witte, and thei kepte hem euer after from
iangelinge atte Goddes seruice.
CHAPTER XXIX.
And here is an ensaumple how no man thorugℏ his clateringe shulde desturbe the devine seruice of God.
YEt wiƚƚ y teƚƚ you what befeƚƚ atte the masse of the holy
man, seint Martin of Towres, And as he saide masse there
halpe hym seint Brice, the whiche was hys clerke and godsone, that
after seint Martin was Ershebisshope of Towres, the whiche Brice toke
up a gret laughinge, and seint Martin perseiued it. And whanne the
masse was done, seint Martin asked hym whi he laughed, and he
ansuered, that he saw the fende write aƚƚ the laughinges that
were betwene the women atte the masse, and it happed that the
parchemyn that he wrote in was shorte, and he plucked harde to haue
made it lengger with his tethe, and it scaped oute of hys mouthe, and
hys hede had a gret stroke ayenst the waƚƚ, " & that made me
to laugℏ." And whan seint Martin herde hym, he knewe that seint Brice
was an holy man. And he preched this to the women, and how it was a
gret periƚƚ and synne to speke and counsaile of worldly materes
atte the masse or atte Goddes
seruice, and that it were beter not to be there thanne to haue suche
langage and clateringe. Asid yet sum clerkes susteinithe that none
shulde not speke no manere thing whiles they bene atte masse, and in
especial atte the gospeƚƚ, nor atte the 'per omnia;' and therfor,
doughtres, here is an ensaumple how ye shaƚƚ holde you humble and
deuoute in the chirche, and for no thinge haue no iangelynge with
nobody while ye are atte the masse, nor while ye serue God.
CHAPTER XXX.
Another ensaumple y wiƚƚ teƚƚ you of hem that for slouthe lessethe her masse and makithe other to lese her masse.
I Haue herde of a knight & of a lady that in her youtℏ
delited hem to rise late. And so they used longe, tiƚƚ
many tymes that thei loste her masse, and made other of her
parisshe to lese it, for the knight was lorde and patron of the
chirche, and therfor the preest durst not disobeye hym. And
so it happed that on a Sonday the knight sent unto the chirche
that thei shulde abide hym. And whanne he come, it was passed
none, wherfor thei might not that day haue no masse, for euery
man saide it was passed tyme of the day, and therfor thei durst not
singe. And so that Sonday the knight, the lady, and aƚƚ the
parisshe was withoute masse, of the whiche the pepiƚƚ were sori,
but thei must nedes suffre. And on a night there came on avision to
the person, that he kepte a gret flocke of shepe in a felde there that
there grewe no grasse; and he wolde haue ledde hem into a felde there
grasse was,
but he must go
whitℏ hem thorugℏ a streite pathe, and in the pathe he saw a gret
blacke swyne and a sowe, horned, that lay ouer-thwarte the pathe; And
he was so sore aferde of her hornes, that he yode awey and fledde with
his shepe, withoute pasturinge or fedinge hem. And a uoys saide to
hym, "Whi art thow aferde of these horned bestys ?" & with that he
awoke. And the same night the knight and the lady dremed that thei
were become horned swyne and sow, and wolde not late the shepe goo to
her pasture nor fedynge. And after hem thought that there come mani
blacke hunters, and blake hors, with many blake greyhoundes, and
raches; and the houndes were uncoupeled on hem, and chaced and bote
hem spitously bi the eeres and thies; and them thought that the chace
dured so longe on hem tiƚƚ they were take and slayne. And of this
auision, whanne they were awaked, thei were foule afraied; for the
auicion come to hem bi two tymes. And the person come to the knightes
hous, and he tolde hem his auicyon, and the preest his, of the whiche
thei were gretly meruailed, and thaire sweuens
MS. "swemes." were lyche. And the preest saide vnto the
knight, "There is hereby in a forest an holy ermyte that canne
teƚƚ us what this auicion menithe." And than thei yede to hym,
and tolde it hym fro point to point, and as it was. And the wise holi
man, the whiche was of blessed lyff, expouned and declared her auicion
in this wise: "Sir knight, ye & youre wiff are blacke swyne and
sowes that kepithe the pathe thorugℏ the whiche the shepe shulde go to
her
sustenaunce and fode, that
is to mene, that ye ar lorde of the parisshe that ye dueƚƚ in.
And ye haue destroubled the parisshenes to here masse and Goddes
seruice, the whiche is the
feding and the pasture of the body and soule, and for youre rest and
sleping by day, like swyne, ye haue made youre neygℏboures lese her
masse and Goddes seruice; and the hornes that ye had signifieth that
ye be therfor in dedly synne. And in especiaƚƚ ye make other to
lese the seruice of God, the whiche ye may neuer amende withoute ye
suffre therfor gret turment. And therfor the vengeaunce of the dede
is shewed you bi auicion, that ye shaƚƚ be tormented, and chaced,
and slayn therfor with fendes of heƚƚ, withoute amendement. For
it were beter to you, that ye lacked to here an hundred masses, thanne
ye lette a man to here one or a preest of his deuocion. For the
preest most faƚƚ into the synne of wrathe, and his parisshenes
gone fortℏ to the ale hous or to a tauerne, and thorugℏ taryeng lese
her deuocion. And aƚƚ this eueƚƚ comithe of youre sleutℏ
and synne, of the whiche ye shaƚƚ yelde onis acompte of; And ye
shaƚƚ be therfor chaced, tormented, and slayne, and in waye to be
dampned, but ye amende it." And thanne the knight was abasshed, and
asked counsaile what was beste for hym to do. And the holy man
counsailed that on thre Sondayes he shulde knele on his knees afore
aƚƚ the parisshenes, and crie hem mercy, and that they wolde
forgeue hym his misdede that he had kepte hem so longe a dayes from
her masse, And that thei wold praie to God foryeue hym and his wyff,
and he wolde euer after be one
of the furst atte the chirche. And thei were shriue of the ermite,
and had penaunce of hym, and were chastised that thei dede naught as
they were wont. And he and his wyff thanked God of her auicion that
he sent hem, that thei might amende hem, And so from that tyme
forwarde thei were the furst atte the masse and the laste therfrom.
And also the ermite tolde the preest his auicion like as hadde the
knight, and that God shulde be dradde and serued afore ani erthely
thinge or delite of rest or plesaunce; wherfor, doughtres, take here
ensaumple that for youre persones ese that ye make not diuerse peple
lese her masse and deuocion, thorugh youre necligence and sleuthe; for
it were beter for you to here no masse thanne to lette other.
CHAPTER XXXI.
I wolde ye knew all ensaumple of the lady that wolde haue alwey a quarter of a day to arraie her.
THer was a ladi that duelled fast bi tho chirche, that toke euery
day so longe tyme to make her redy that it made wery and angri the
person of the chirche and the parisshenes to abide after her. And she
happed to abide so longe on a Sonday that it was fer dayes, and euery
man said̛ to other, "This day we trow shaƚƚ not this lady be
kemed, and arraied and sum of hem cursed her, and saide, "The
deueƚƚ arraye her onis, and he her merour, for because she
makithe us euery day in use and to abide after her." And as God wolde
shew for ensaumple, atte the same' tyme and houre as she loked in a
mirrour, in stede of
the
mirrour, the deueƚƚ turned to her his ars, the whiche was so
foule and orible that for ferde she was wode and oute of her mynde,
and was so sike longe; and atte the laste God sent her her witte;
& she was chastised, and wolde no more make folke to mouse after
her, but wolde he sonner arraied and atte the chirche thanne ani
other. And she thanked God that he had chastised her so that she
might amende her: and therfor here is an ensaumple that no body shulde
take so long leyser to arraie hem that thei lese her masse and Goddes
seruice, and make other also to lese it.
CHAPTER XXXII.
Now y wiƚƚ teƚƚ you an ensaumple on this matere of an holy lady that loued wel God and his seruise.
HIt happed her on a day that she herde no masse, she wold̛
not that day ete flesshe nor fysshe; & yet she wolde
be fuƚƚ of sorw in hert; and hit happed on a day her chapelein
was sike that he might not synge, wherthorugℏ she must go
home withoute masse. And she yede withoute her place crieng
on God, saieng these wordes, "Lord̛ forgete not purueie me of
thin holy seruice, thougℏ this chapelein be syke :" and as she
saide these wordes she saw comyng towardes her two freres, of the
whiche she was gladde, and asked hem yef the wolde saye her masse; and
thei ansuered her, yee, yef her lyked. And she praied one of hem
shulde go to. And she thanked God of her coming. And so the yonggest
of the freres yede to masse. And as he was afore the Agnus Dei, the
olde frere loked on hym how he brake the oste in the
.iij. parties. And he sawe one of the parties lepe
into the good ladies mouthe in manere of a
gret clerenesse or a light; and the frere that was atte the masse
loked aboute hym where the .iij. parte of the oste was becomin, and
tremeled for ferde, and his felowe come to hym & saide, "Be not
aferde, for that ye seke is in the good ladies mouthe." And thanne he
helde hym content, and thanked God of that miracle, & thus it
happed the lady that loued so mocℏ the seruice of God. And
therfor here is an ensaumple to loue Goddes seruice. God louithe hym,
as he shewed unto this good lady apertely that had so gret desire to
serue hym and to see hym, as ye haue herde here afore.
CHAPTER XXXIII.
I wolde ye herde an ensaumple of a countesse that euery day wolde here thre masses.
ANd as she yode a pilgrimage, one of her chapeleinez feƚƚ of
his horse and hurte hym selff in suche wise that he might
not singe, and the ladi was fuƚƚ of sorugℏ that she shulde lacke
one of her masses. And as she made deuoutly her praiers to God,
he sent her a seint in stede of a preest to saie her a masse; but
whanne he had songe and done of his vestementys, there wost
no body where he become. And thanne the ladi wist that it was
Goddes sonde, of the whiche she thanked hym humbely. And
here is a good ensaumple how God purueiethe for hym that
louithe hym, and his seruice. And y trowe there be now mani
women that passithe a dayes withe feuer masses thanne .iij. and that
it suffisithe hem to here one, for her deuocion is so liteƚƚ
in the seruice of God; for who
that louithe hym and dredithe hym, he wiƚƚ ofte see God and here
his holy seruice. And he that dothe contrarie, wol passe lightly, as
diuerse do now a dayes, that haue more delite to plese the worlde and
the flesshe thanne God.
CHAPTER XXXIV.
I wol teƚƚ you an esnsaumple of a yong lady that had her herte moche on the worlde.
AND there was a squier that loued her, and she hym. And for because
that she might haue beter leiser to speke with hym, she made her
husbonde to understond̛ that she had uowed in diuerse
pilgrimages; and her husbonde, as he that thought none eueƚƚ, and
wolde not displese her, sofered and helde hym content that she shulde
go whedir her lust. And it happed that she and the squier yede a
pilgrimage to a place that was of oure lady. And thei thought they
were wel atte ease, that they might haue her foly speche and
communicacion togedre, in whiche they delited hem more thanne to saie
praieres or seruice to God, or to haue ani deuocion in her pilgrimage.
And it happed thei were atte the masse, and thorugℏ the
temptacion of the deueƚƚ they delited hem atte the masse in
lokyng, and in makinge signes, eueriche to other, of loue and iapes,
more thanne they delited hem in Goddes seruice, or to saie deuoutely
her matenes or praieres. And God, that wolde shewe his miracle that
thei dede eueƚƚ, sent the ladi suche a sodein sikenesse that she
swalt there she stode, and that no man wost whedir she shulde leue or
deye. And she
was taken anone
in armes, and born̄ into the towne as a dede woman ; and in thre dayes
after she neuer ete mete nor drinke. And so her frendes and her
husbonde were sent for, the whiche, whanne they come, made moche
sorugℏ that this auenture was faƚƚ on her; for thei wost
not whedir she shuld̛ liue or deye. But as she laye in a traunce
that .iij. dayes her thought she sawe her fader and moder; and her
moder shewed her pappes and brestis, saieng, "Faire doughter, loue and
worship youre husbonde that God and the chirche haue geuen you, and
aboue al erthely men, and loue hym lyke as ye haue loued these
brestis, the whiche hathe norisshed you." And her thought that her
fader asked her, "Whi loue ye or haue more plesinge to ani man than to
youre husbonde ?" And he saide, " Doughter, loke what sight is
besydez you." And he saide, " But ye amende you, ye are like to
faƚƚ in the fyre." Thanne she loked besides her, and she sawe a
depe weƚƚ fuƚƚ of the fire of heƚƚ, and she was
aƚƚmost faƚƚ therin. Of the whiche auicion and sight she
was foule afraied. And thanne her fader and her moder shewed her an
hundred preestis that she had clothed in white for the loue of the
soules of her fader and moder. And her fader and her moder thanked
her therfor. And after she thought that she saw the ymage of oure
ladi holdinge in her honde a cote and a smocke, And saide to her,
"This cote and smocke shal kepe the from fallynge into that weƚƚ
of fire, notwithstondinge thou hast defouled myn hous." And in that
afray
she awoke of her traunce
and auicion, and toke up a gret sighe; and thanne her husbonde and
frendes were glad that she was not dede. And the lady was abaisshed
of her sweuene and auicion, and asked a preest what best was for her
to do; and he dede seche her a man of holy lyff that wered the hayre,
that was a gret clerk, and a man of holy religion; and she was shreue
to hym, and tolde him aƚƚ her auicyon, and her fere that she
hadde of the weƚƚ; and tolde hym aƚƚ her synne and youthe.
And the holy man declared her auicion, and saide, "Ye are as moche
beholde to God and to hys blessed moder, that wiƚƚ not that youre
soule be lost, nor dampned, but a shewed you before the pereƚƚ
for youre saluacion. Furst, God hathe sheued you youre fader and
youre moder, And that youre moder saide, 'doughter, loue and worship
youre husbonde as ye haue loued these brestis that haue norisshed you
that is to menyng that ye shulde loue and doute youre husbond̛,
as ye
loued youre moderes brest whanne ye were norisshed therof. For the
child̛ louithe of aƚƚ thinge the pappe, for the suetnesse of
the melke of the whiche he takithe his norisshinge and wexinge; and so
aught eueri good woman do after Goddes lawe, to loue her husbond̛
aboue aƚƚ other loues, And to forsake worldely loues that be
unlefuƚƚ. For oure Lorde saithe with his mouthe that woman
shulde leue fader, moder, brother, and suster, for her husbonde. For
they are not diuerse, but two flesshes that God hathe ioyned in one,
and that no man shulde putte betwene hem no
thinge that might seuere the loue that God and the
chirche hathe ioyned in hem. Yet youre moder saide you that ye toke
youre norisshinge and waxing of the suetnesse of the milke, the whicℏ
signifiethe the swetnesse that shulde be in trew mariage, and grace
with loue of God. And after that, youre fader saide, whi take ye ani
mau more loue and plesaunce thanne youre husbond̛? and see ye
that brenninge weƚƚ of the fire of heƚƚ that is be-side you,
in the whiche ye ar lik to faƚƚ ? that signifiethe that and ye
loue ani other than youre husbonde, or ani other dele witℏ you, sauf
he only, ye shaƚƚ faƚƚ into the weƚƚ, and be broiled
and brent, and sinke in the pitte of heƚƚ, euer to be there
amonge the deueles, for the delite of that euel plesaunce that ye haue
hadde ayenst Goddes lawe. And therfor, sen ye haue sene the fire of
heƚƚ venieaunce, and the punicion that ye most suffre for that
fals delite yef ye do it, leue it. And after youre moder shewed you
the white preestes, And saide that ye had clothed hem, and they
thanked you; that signifiethe that ye had made mani preestes reuest
hem, and synge masses for thaire soules; wherof thei dede thanke you;
and sertaine lyke as ye praie for her soules and other that bene dede,
so praie thay for you; and bethe sori whanne thei seithe ani that
dothe for hem stondynge in way of dampnacion, as ye may see, thei were
sori of the temptacion that ye hadde, and that ye stode in waye like
to be loste, and therfor thei come to socour you, for the good dedes
and masses, praiers and almesse, that ye hadde don
for hem. After ye sawe the ymage of oure
ladi that in her honde helde a cote and a smocke, and saide to you
that this
shaƚƚ saue you from fallynge in the weƚƚ, not-withstondinge
ye haue fouled myn hous, that is to saye that ye had ben in her
chirche more to haue plesaunce in sinfuƚƚ dedes thanne for the
plesaunce of her thenkinge, and hauinge luxurious lokes,
countenaunces, and signes in her chirche atte the masse. And there the
uoys of oure ladi saide ye hadde fouled the chirche. Aƚƚ thei
that gone on pilgrimage to a place for foule plesaunce more thanne
deuocion of the place that thei go to, and couerithe thaire goinge
with seruice of God, fowlithe and scornithe God and oure lady, and the
place that thei goo to, as dede the squier whanne he come to that
place, and that ye hadde more plesaunce in hym thanne ye hadd̛ of
the plesaunce of God, or on the pilgrimage that ye yede to. And of
that misdede God wolde shew that ye had failed in, and made you
therfor suffre that peyne and eueƚƚ that ye haue hadde. And that
oure ladi wold̛ haue you saued for a cote and a smocke that ye
gaue to too pore women in the worshipe of God and her, the whiche as
as the uoys saide hathe saued you, that is to saye, the almesse dede
that ye dede hathe kepte you from fallynge in the fyre of heƚƚ;
that is to mene that youre auicyon and this fortune that ye haue bene
inne, and that ye haue bene kept bi oure lady forto not faƚƚ in
synne with the squier as ye had thought. Thinke this is an exaumple
and a warninge forto amende you that ye were not dampned, nor lost.
And therfor thanke
God hertely,
and amende you bi tyme of youre errour and foly. And ye aught hennys
forward̛ kepe you weƚƚ from falling in suche periƚƚ to
lese youre soule, and into horrible synne, as to be in wiƚƚ to
breke youre mariage, the whiche God hathe made hym selff to holde hole
and to be kepte. And also ye are suoren to God and to youre husbonde
atte the chirche dore afore witnesse that ye shaƚƚ neuer breke it
while ye leue to-gedre. And yef ye do, ye are shamed and falsly
forsworn̄, and not worthi neuer to come in compani of goode
women." And thus the good holy man shewed her and declared her auicion
that she mette of, and taught her to do weƚƚ. And so the ladi was
hole, and thanked God that she was saued from synne, and from her
foule delite and plesauace; and after that
she loste aƚƚ her foly, and was a good woman. And it happed
that, half a yeere after that, the squier come from a uiage that he
hadde ben atte, fresshe and iolyly beseen, and he be-ganne to borde
and play with the lady with suche langage as he was wont to use to her
; and sayd̛ " Lady, what lyff is this ? haue y loste the ioy and
the plesaunce that y hadde in you, that we shulde haue to-geders so
moche sportis and mirthis ? " And she ansuered hym "Aƚƚ that tyme
ys passed, for y wiƚƚ neuer haue suche plesaunce; nor y wiƚƚ
neuer loue no man saue myn husbonde." And thanne she tolde the squier
aƚƚ that had behapped her, notwithstondinge he had hoped to haue
turned her. But she was so afermed in goodnesse, that it wolde not
be, and thanne he lefte her. And after he told̛
to diuerse men the goodnesse and the
stedfastnesse of her; and after he and aƚƚ other preised her and
worshiped her the more. And therfor here is an exaumple that nobody
shulde go in holy pilgrimages for to fulfeƚƚ no foly, plesaunce,
nor the worlde, nor flesshely delite. But thei shulde go enterly with
herte to serue God; and also that it is good to praie for fader and
moder, and for other frendes that ben dede, for thei impetrithe grace
for hem that be alyue. And also it is good to yeue almesse, as ye haue
herde before.
CHAPTER XXXV.
And yet y wiƚƚ teƚƚ you an other ensaumple, what happed in a chirche that was called Oure Lady of Beaulyon.
HIt happed in a chirche on an euen of oure lady, one
Candee, on the night delt flesshely with a woman on
an auuter; and God of his gret might wolde shewe that they
dede euelle, tyed hem fast togedre that night and the morw aƚƚ
day, in aƚƚ the sigℏt of the pepiƚƚ that come thedir unto the
towne ; and aƚƚ the contre there about come downe and
sawe hem. And thei might neuer parte, but were fast like
a dogge and a biche togedre, that night and the morw aƚƚ
day, vnto the tyme that the pepiƚƚ yode a procession about for
them to pray to God that that orible sight might be ended and
hidde. And atte the last, whanne it was night, thei departed. And
after the chirche was halowed or euer there were saide there-in ani
masse. And they that dede the dede were ioyned to penaunce, to go
naked afore the procession thre
Sondayes, beting hem self and recordyng her synne
tofore the pepiƚƚ. And therfor here is an ensaumple that no body
shulde do no suche filthe in the chirche, but kepe it clene and
worshipe God there inne.
CHAPTER XXXVI.
Yet woƚƚ y teƚƚ you an other ensaumple upon this
matere, that befeƚƚ in the parties of Peytow not thre
yeere sethe.
THere was an abbey in Peytow called Chimefere, the whiche abbey was
fortefyed for werres; and the prioure of that abbey had a monke there,
that was his neuew, that hight Pigreet, the whiche atte a tyme might
not be founde ; and he was lost. And atte the laste thei fonde hym in
a corner of the chirche byhinde a wche on a woman, and they might not
parte that one from that other. And than aƚƚ folke come thedir
to see hem; of the whiche sight the sely monke was sore ashamed of and
fuƚƚ of sorw, and so was his uncle and aƚƚ other monkes.
And after, whanne it was the wiƚƚ of God, thei parted, and the
monke Pygreet went and fledde a-wey oute of the abbey for shame. And
therfor here is an ensaumple that no body shulde do that orible synne
of the delyte of the flesshe in the chirche, nor to speke nor to make
countenaunce nor lokes of foly loue there inne, but yef it were of
loue of mariage. For as one of the gospeƚƚ saithe that God entred
into the chirche, the whiche was atte that tyme called the temple, and
he fonde that they solde there inne marchaundises; and he made uoyde
oute aƚƚ they that solde ani thinge therin, And saide that
the hous of
God shulde be kepte clene, and shulde serue to praie and to
make orisones inne; And that it was none hous to make marchaundise and to do synne in. And therfor, to conferme this
that is afore, oure Lorde hathe sheued his myracles in these two
chirches, how it displesed hym that his holy place was fouled, the
whiche was ordeined of clennesse to serue hym, that is the chirche.
CHAPTER XXXVII.
[Of Bad Examples.]
And therfor, doughtres, thei that seethe the good and takithe the
eueƚƚ, by reson they shuƚƚ repent hem, y saie for there is
mani eueƚƚ ensaumples in the worlde, and there be mani that
takithe hem sonner thanne the good ensaumples. And thei that done so,
done ayenst nature, and gone oute of the right way, and ayenst the
comaundement of God, that aƚƚ good and sauacion techithe, and
yeuithe us wretin the whiche we shulde holde, the whiche we kepe
febely. For we see that the most of the worlde gouernithe hem after
the delite of the flesshe and the veyne glorie of the worlde, as sum
that he prowde of her science, richesse, and her birthe; and there be
other that be enuious to see other in gretter degre thanne they; and
other that be fuƚƚ of yre and rancour; and other fuƚƚ of
hote and brennyng lechery, enflamed unmesurably like wolues, or other
wyld̛ beestis; And other that be lykerous of moche mete and
drinke, takyng unresonably therof; And other that euer are in couetise
of that is not heres; And other that ben bawdes and theues, usureres,
bariters, ouerthwarteres and lyers, traytours and fals of her worde,
and bakbyters; and other that be
slowe that wyƚƚ do no good to hem selff ne to none other. And
these manere of men sheuithe that they be the children of a fals
maisteris doctrine, the whiche is the deueƚƚ of heƚƚ, that
counsailethe, temptithe, and gouernithe hem, and the deueƚƚ
holdithe hem bounde in his seruice tiƚƚ thei be vnbounde by
confession; and men of these maners there be now a dayes to mani, of
the whiche it is the more pitee.
CHAPTER XXXVIII.
[Of Good Examples.]
And there be other be wyse, that haue her herte and hope of God.
And for the loue and fere that thei haue in hym, they kepe hem clene
and fytithe ayenst temptaciones, and the braydes of the fyre of
lecherye, and kepith hem suerly withoute delycious metes, for the
flesshe is tempted by delicious metes and drinkes, the whiche bene
letteres and kindelers of the brondes of lecherye; and other that haue
grace to thenke that they haue suffisaunce, and that is ayeust
couetise. And there he other that hane free hert, true and iuste, and
be not riotous; for who that sekithe ryot gladly, he metithe
therewith, for many men for anger betithe hym selff with his owne
staffe, and sekithe hym sorw from day to day. And God blessithe in
the gospeƚƚ the meke and the humble hert. And aƚƚ these men
that kepithe hem selff clene, and in the loue and drede of God, and of
his neigℏboures, sheuithe weƚƚ who is her fader, and that is
God the fader, of the whiche they kepe his comaundementis as holy
chirche techithe hem. And they haue free hert to witholde good
ensaumples of lyff, and ioye perdurable, and of saluacion. And
therfor, faire doughters, haue night and day youre hertes to hym
and loue hym, and drede hym, and
he wiƚƚ kepe you and saue you from periƚƚ and temptaciones.
And therfor, my faire doughters, y wiƚƚ shewe you and declare you
by this boke the good ladyes that God preisithe in the Bybill, and for
thaire holy lyff shal euer he praised, and therfor takithe ensaumple
to lyue clenly and honestly as thei dede. And also y wiƚƚ
declare you sum eueƚƚ women that were diuerse and crueƚƚ,
the whicℏ made and hadd̛ eueƚƚ ende, to that entent
that ye may take hede by hem to kepe you from the eueƚƚ, that ye
faƚƚ not inne.
CHAPTER XXXIX-XLVI.
[The Example of Eve.]
THe furst ensaumple of eueƚƚ
MS. "weƚƚ." and synne, wherethorugℏ the dethe
ys entered in to this worlde, hit come of Eue, oure furst moder, that
lyteƚƚ kept the
comaundement of God, nor toke none hede of the worshippe that God
hathe sette her inne. For God had made her lady of aƚƚ thinges
under heuene bering lyff on erthe, And that aƚƚ thingges shulde
obeye atte her wyƚƚ. And yef she hadde not faƚƚ in the
synne to breke the comaundement of God, there hadde be no fisshe in
water, beest on ertℏ, bridde in the eyre, but they shulde haue
bene aƚƚ in thaire obeysaunce to haue demened hem atte her lust
withoute ani obstacle. And she shulde haue brought forthe her
children with-oute payne or periƚƚ. And she shulde neuer haue
thrust, nor hunger, colde, hete, nor trauayle, siknesse, heuynesse in
herte, nor worldly dethe, nor no water shulde drenche her, nor fyre
brenne her, nor no thinge hurt her. And therfor takithe hede how one
synne puttithe her oute of so higℏ a worshipe, ease, and blisse
of loue into this seruage
and
bondage as we be in, for she lost aƚƚ worshipe, richesse, ese,
and blysse, and the obeisaunce of aƚƚ thinges, for the sinne of
the disobeysaunce. Now doughtres take hede wherinne the furste woman
synned, to that entent that ye may be ware therof by good doctrines
and ensaumples. And one of the furst causes of synne that Eue dede,
was for she toke aqueintaunce lightly of the serpent, and herkeninge
to her langage, that made her faƚƚ in speche with her, the whiche
she dede of mys. For atte the furst she shulde not haue take no
aqueintaunce nor to haue herkened to her speche, and thanne she
hadd̛ scomfit the serpent atte the furst. Aud therfor her lewde
aqueintaunce and herkenynge dede harme. And therfor, faire doughtres
it is not good to herkyn and take sodeyne aqueintaunce that hathe the
herte of faire speche, for sum tyme her speche is deseyuable and
venemous, by the whiche ye might cache grete blame and shame. And so
the serpent auised her tyme, whanne Eue was from her husbonde alone,
to that entent that she might haue beter leyser to shewe and to saye
to her false deseiuable langage. And therfor, doughtres, it is not
good to a woman to be founde alone with a man, but yef it be with her
husbonde. But y saie not but that women shulde do worshippe to hem
that is worthi to haue it.
And also a woman puttithe her worshipe in balance to ansuere and speke
to moche ; for one worde drauithe an other in, and thanne there may
scape sum worde that after may turne to harme, And she may be scorned
and mocked therfor. For the
secounde foly that Eue dede was, for she ansuered to lightely
with-oute bethenkinge her, whanne the deueƚƚ in the liknesse of a
serpent asked why she and her husbonde ete not of the fruit of the
tree of lyff as they ete of the other fruites, and she, with-oute
counsaile of her husbonde, helde with hym talkinge, whiche turned her
to myscheef that she ansuered, for the ansuere longed to her husbonde,
and not to her, to deuise what fruit they shuld̛ ete. And
therfor she might haue saide, " Aske myn husbonde that questyon and
not me," and thus she might haue discharged her of her ansuere. And
the[r]for, faire doughtres, takithe ensaumple yef any requere you of
foly of ani thinge that touchithe youre worshippe, ye may saye ye
wiƚƚ wete of youre husbonde, what he wiƚƚ saye that ye
ansuere hym. And y wolde that ye knew the ensaumple of a lady that
the prince of Aquile required of foly loue, the which, whanne he hadde
aƚƚ praied, ansuered that she wolde wete her husbondes wiƚƚ,
and geue hym an ansuere. And he saw that, and lete her be, and neuer
spake more to her of that matere. And the prince tolde to aƚƚ
the peple that she was one of the perfit good women of aƚƚ hys
londe ; and thus the lady gate her moche worshipe that she ansuered so
the prince. And so aught eueri good woman to lete her husbonde
ansuere and not they. The thridde foly that Eue dede was whan she
be-thought her not aright of the defence that God had made to her
husbonde and her. For God had saide hem, yef that they ete of the
fruit, that they shuld̛
deye; and therfor, whanne she ansuered and tolde not
the serpent the plaine trouthe, but saide "yef we ete of this fruit
perauenture we shuƚƚ deye," and thus she putte condicion in her
ansuere, but oure Lorde putte ther inne no condicion, nor no
perauenture. But that worde that she saide, perauenture, made the
deueƚƚ to take fote to tempte her, and enharded hym to speke to
her, as they that herken men whanne
they praie hem of foly; for her herkeninge they yeue hem corage to
speke to hem further, as Eue herkened the fende that saide, "ye may
wel ete therof, and ye shaƚƚ not deye, but ye shaƚƚ be as
faire as God,
MS. "good." and ye shaƚƚ knowe bothe good and eueƚƚ; and
the cause is that he hathe defended you the etynge of the fruit is for
ye shulde not be as faire, clere, shyning, bright, puissaunt, and as
mighti as he." And thus Eue wende he had saide sothe, and leued hym
for couetise and faire speche. And so done these folisshe women, that
beleuithe these fals flateres and iangelers that counsailithe hem to
foly with her faire speche, and be-hest her the whiche they holde not,
notwithstondinge sum tyme they makithe hem with thaire faire speche
consent to foly delyte, and after they finde hem self deseyued, for
whanne they haue had her wiƚƚ, they leue hem shamed and defamed
shamfully. The fourthe foly of Eue was her foly sight, and lokyng that
she kyst on the tree and fruit of lyff, the whiche God had defended
her, the whiche fruit her thought faire and delycious; and
thorugℏ her light loke she desired and was tempted to ete therof.
And thus for her lewde
and
light lokinge she feƚƚ into foule plesaunce and synne. And
therfer it is gret perile to loke lyghtly; for the wise man saithe
that the most enemy that a man hathe is the sight of the yee, the
whiche haue deceyued mani with fals leude lokinge; for there is mani
that lokitℏ soberly, stedfastly, and mildely in her fals lokes,
that women wenen that thei be fuƚƚ of thought for distresse of
loue, and it is done but to make a fals semblaunt to deseyue hem. And
therfor, doughters, here is an ensaumple to be ware of lokes, for many
a tyme folke be deceiued there-by. For whanne the deueƚƚ of
heƚƚ findithe folke to-gederes with suche folisshe fals lokes, he
temptithe and enflamithe, and makithe hem to faƚƚ in the foule
orible synne of lechery, thorugℏ whiche they lese bothe body and
soule. And so ye may see that this synne comithe of the lewde lokinge,
of the whiche y wolde ye knew the ensaumple of king Dauid, that for a
leude look that he kiste on Barsaba, Vriis wyff, he feƚƚ into
auowtry and fornicacion with her; and after he feƚƚ into man
slaughter, for he made slee her
husbonde Vri; for the whiche God toke gret wratthe and uengeaunce on
hym and his pepiƚƚ, and aƚƚ the cause of the begynninge was
of a leude loke, as hit feƚƚ by Eue, that thorugℏ her loke she
feƚƚ into the foule and orible synne to breke Goddes
comaundeament, thorugℏ the whiche aƚƚ the worlde and her
of-spring was dede, and lost, and dampned. And therfor, doughtres, be
ware of youre lokes, whereon ye sette hem stedfastly. The fifthe foly
of Eue was whanne she touched the fruyte
that God had defended, for the whiche she had be beter
that she hadde hadde none hondes. It is a gret periƚƚ after ye
loke, for whanne that two vices be sette one eueƚƚ delite, gladly
they bringe her maister into temptacion. And therfor the wise man
saithe that no thinge shulde be touched that may hurte the soule for
leude touchinge and handelyng steritℏ and chafithe the flesshe and the
body, and blindithe reson that shulde gouerne aƚƚ, and makithe
thanne folke faƚƚ into orible synne of luxurie. And the wise
man saithe that a man shulde loke on his hondes and bethenke hym
thries or he touched ani thinge, to that entent that he shulde know
that he wolde not touche no thinge that shulde stere hym to synne ;
for the touchinge with honde and mouthe, as kessinge, sterithe the
blode and trobelithe the drede of God and the worshippe of this
worlde. And therfor moche synne and foly is faƚƚ by touchinge and
handelinge, as it feƚƚ by Eue, oure furst moder, that touched the
fruit of lyff. The sixte foly that Eue dede was she ete the fruit the
whiche God had defended her; And for that dede we were deliuered
aƚƚ to the payne of dethe of heƚƚ, and straunged from gret
ioye and blisse. For the whiche folyus dede, there is faƚƚ so
moche sorw, payne, and woo, as ye may see by holy writte; And how God
hathe and wiƚƚ ponisshe them that etithe suche delycious metes
and drinkes, with the whiche they norisshe the flesshe and the
caryoune of the body, thorugℏ the whiche also is gendered ese,
reste, and hete, and steringe of the foule delite of lechery and other
synnes. Whi takithe thei not hede
of Goddes powere pepiƚƚ that deyeth for hunger,
thruste, and colde, of the
whiche God wiƚƚ axse hem acompte at the dredfuƚƚ day. And
wetithe weƚƚ that synne is not aƚƚ in moche etinge, but in
the delite of sauour of the mete. And as the wyse saietℏ, the dethe
lyeth under the delites, as the fysshe that takithe his bayte upon an
hoke. And he wenithe no thinge in it but mete, and it is an hoke
whiche takithe hym, and sleithe hym, and is his dethe. And as the
venym and poysum ys yeuen under coloure of mete and drinke, the whiche
sleithe the man ; and thorugℏ the sauour that is take of delite of the
delicious metes the soule is perisshed and slayne by the body, as the
delite of the apiƚƚ slow Eue oure furst moder, and turned to gret
synne ; as furste to herken, and to take sodenly aqueintaunce, and to
ansuere, And after the lokinge and beholdinge, and thanne touchinge,
and cussinge and saueringe made of fals delite that Eue dede to ete
the apiƚƚ. The seuenthe foly of Eue was for be-cause that she
beleued not that God saide to her that she shulde deye yef that she
ete of the fruit of lyff, but he sayde not that she shulde deye anone
bodely dethe, but saide that she shulde deye. And so dede she furst
that was that she disobeyed to God and feƚƚ in his yre and
indygnacion. And after she deyed bodely dethe, that was whan she had
be longe in trauaile, And had suffered mani sorwes and payues, and was
of eueƚƚ atte ease in this worlde, as God had promised her. And
atte the laste, after her dethe, she descended into heƚƚ, and
there she and her husbond̛
and aƚƚ thaire liff was in prison vnto the tyme
that God deied on the crosse, that was .V. thousande yere and more
be-twene. And thanne God deliuered hem, and thei that hadde serued
hym in the olde lawe, and toke oute the good and lefte the eueƚƚ,
and took the corne and lefte the straw to be brent. Alas ! whi thenke
not they that slepithe euer in synne to this day to amende hem, not
hope lyke a fole euer to lyue, and to abide to his last ende to amende
hym? And may not they see the dethe that neighed hem from day to day,
as dothe the theef that comith in atte the dore on the backe half, and
robithe, and sleithe, and gothe his way, and no man wote whanne he
comithe ayen ; and after, the theef, whanne he hathe
robbed, he gothe and comithe tiƚƚ he be spied, and thanne is take
and stroyed. And so farithe it by the synners that euer lyuen in
synne from day to day tiƚƚ the dethe takith hem, and thanne they
knowe her synnes, as the theef dothe that can not kepe hym from goyng
and comyng, and delite hem in thifthe tiƚƚ thei be taken and
putte to dethe. And so it farithe by the synner that gothe ofte to and
from in his foule plesaunce, and delited that his synne is aperceyued,
knowe, and wist so fer forthe that thei lese her worshippe, and be
shamed and defamed, bothe of God and of aƚƚ the worlde. And
therfor a woman shulde leue on Goddes comaundementis, and do no thinge
that he hathe defended, that is to saye that no man nor woman shulde
do no dedly synne, nor to breke her mariage,
nor to do none avoutri, and eueri bodi aught to
beleue that it is Goddes biddinge. For who dothe it not with-oute
amendeinent thei he dampned in the brenninge fyre of helle amonge the
deueles withoute mercy. The .viij. foly that Eue dede was whanne she
gaue her husbonde the apiƚƚ to ete, and praied and counselled hym
to ete therof as she dede. And he toke and ete therof, for he wolde
not disobeie her, asid therfor thei were bothe dampned, And there lyue
to be amonge the deuelles of heƚƚ in prison and pain. And
therfor a woman aught to be ware what she counsailithe her husbonde,
And that she bethenke her yef it be good or eueƚƚ what ende her
counsaile may turne. And also a man aught not so moche to enclyne to
his wiff but that he shulde take hede whedir it were pereƚƚ to do
her counsaile or not. For there be many women that rechin neuer what
fallithe of her counsayle so thaire wiƚƚ be fulfelled. For y know
a man that loued his wiff, and dede after her counsaile, for the
whiche made hym be slayne for his doing after her, the whiche was the
more harme; wherfor it had be beter that he had hadde lasse drede and
beleued her, as Adam that beleued his wyff, the whiche was dethe and
vndoyng to hym and her, and to us aƚƚ. And therefor aƚƚ
good women aught to bethenke hem, for any foluyng of her wyƚƚ,
what counsayle they geue to her husbondes, that it turne not
after hem and her husbondes to harme and shame. For and she be wyse,
she
aught to mesure her thought
whedir it might turne to good or eueƚƚ; for she must haue parte
with her husbonde bothe of good and eueƚƚ that fallithe, and
therfor, for loue or hate that she might haue to ani body, she aught
be ware what she counsailithe hym, as Eue dede that wolde do
eueƚƚ, that she shulde not haue counsailed her husbonde to do
eueƚƚ. And therfor, here is an ensaumple; yef a body wiƚƚ
not don good hym selff, as fastinge and other good dedes, thei shulde
not counsaile nor enhorte an other to do eueƚƚ and synne; for,
yef thei do, they are parteners in the synne that they counsaile; that
is to saye, thei takithe and turnithe folke from her deuocion,
fastinge, almesse, pilgrymage, shewinge good ensaumple to do
weƚƚ, and to fulfeƚƚ Goddes comaundementis and the werkes of
mercy; they that lettithe it be dampned. And therfor lete no body
counsaile none other thinge that may be ayenst his sowle, for, as it
is saide before, he shaƚƚ be partable in the synne. The
.ix. foly, and the last, that Eue dede was the grettest, for whanne
God asked her whi she had broke his comaundement, and made her
husbonde to synne, she beganne to excuse her, and saide that the
serpent hadd̛ counsailed her and made her to do it. And so she
wende to haue lytelyd her synne, to haue charged an other, of the
whiche it semithe God was worst apaied with her thanne before; for
be-cause God sayde that the bataile shulde euer be betwene the
deueƚƚ and her, for that
she beleuid for to haue pareiƚƚ to God, and that she passed his
comaundement, and that she beleued to do the deuelles byddinge more
thanne his that made her, And for she deseyued her husbonde by her
eueƚƚ counsaile, snd that she enforced her to excuse her of her
misdede and synne, there was bataile be-twene God, man, woman, and the
fende; for her excusacion displesed gretly God, as dothe by hem now a
dayes that confessithe hem to the preest, the whiche is in Goddes
stede, that in shryfte excusithe hem and polysshithe her synne. And
they teƚƚ it not in as foule wise as they do it, And ar shamed to
saye it, but thei be not shamed to do it; And therfor thei be lyke
Eue that wolde haue excused her. But seint Paule saithe, who
wiƚƚ be clenly wasshe and clensid of his synne, he must teƚƚ
his synne in as foule wyse as he dothe it, or ellys he is not clensyd
of his synne. For Seint Peter saithe that, as a theef wol be gladde
there as he ys hidde, and not be wrayed of his thefte, nor that there
is none that acusithe hym, nor that tellitℏ his dedes, so farithe
it by the synnes, for they be gladde to reste in hem bi the deuellys
ordenaunce that wol kepe hem priuely and hide hem withoute plein
confession and tellynge in what wise they haue be done. Now wil y
leue to speke of Eue oure furst moder and how the fende tempered her
and made her erre. And y wiƚƚ tell you that no wise woman aught
to be hasty to take upon the new noualitees of array and queyntys, as
y herde
an holy man preche, and
not longe sythe. And after y wiƚƚ teƚƚ you upon that matere
of a knight that hadde .iij. wyffes.
CHAPTER XLVII-XLIX.
And after y wyƚƚ turne agayne to the tale and
matere of euell women, and of the good that holy
writte praisitℏ.
I wol telle you of a sermon that an holy bisshope made, that
was a noble and a gret clerk, in the whiche sermon was gret
foysun of ladyes and gentilwomen, that were meruelously
arraied in diuerse and queint maners, and hadde higℏ hornes;
the whiche the holy man beganne to reproue, and yeue diuerse
ensaumples to make hem to be layde doun, as Noyis flode
that stroied the world̛ for the pride and the disguysinge that
was amonge women. And whanne the deueƚƚ sawe hem so
disguysing and counterfetinge hem, he made hem faƚƚ into the
foule synne of lechery, that displesed so moche oure Lorde, that
he made it reyne fourti dayes and fourti nightes withoute cesing,
so that the water was hygher thanne ani thing on erthe or mountayne bi the highthe of ten cubites; and thanne aƚƚ the worlde was
drowned and perisshed, and there lefte but Noye and his wyff
and his iij sonnes and her wyfes ; and aƚƚ feƚƚ thorugℏ that
foule synne of lecherye. And after, whanne the bisshope had
shewed these ensaumples with other, he saide that the women that were
so horned were lyche to be horned snailes and hertis and vnicornes.
And also he saide by men that wered to shorte gownes and shewed her
brechis, the whiche is her shame. And so the man with his clothes,
and the woman with her hornes,
mockithe God. And he saide they were like the hertys, that bare downe
her hedes in the smaƚƚ wode; For whanne thei come to the chirche,
and holy water be caste on hem, thei bowe downe the hede. "Y doute,"
saide the bishoppe, "that the deueƚƚ sitte not between her
hornes, and that he make hem bowe doun the hede for ferde of the holy
water." And forsothe he tolde hem mani meruailes, and hidde no
thinge, nor of the settinge of her tyre pynnes and aray, unto that he
had made mani of hem right heuy and sori. Aud they had so gret shame
that they bowed her hedes to the erthe, and hidde hem selff reproued
and mocked. And there was mani of hem that yede home and neuer atyred
hem in suche array after. For he saide that suche array was like the
attercoppe that makithe his nettes to take the flyes or thei be ware,
so the deueƚƚ makithe hem to be taken in synne with the lokinge
and sight of her tyre, the whiche makithe hym to desire and delite
foule plesaunce of the synne of lechery, as it is more pleinly
contened in the boke that is cleped the Lyff of Faderes. And he saithe
that they synned gretly that furst takithe these arrayes ; and he
saithe that they that ar most hardy to do it ar most foles. And he
saide that aƚƚ good women aught to be aferde to take ani suche
array tiƚƚ it were take in aƚƚ the contrey, and that thei
may no lenger flee it for worldely shame, for thei that takithe suche
arrayes furst shal be with God most blamed and haue lest plesaunce and
worshippe in heuene. And
thus
the bisshope preched to hem diuerse ensaumples, and tolde hem an
ensaumple of ij yonge women that wolde haue hasted hem tofore her
felawes towardes a fest and a gret semble of ladies and gentilwomen,
to that entent that they and her new array and disguysing might be
furst sayne atte the fest; and therfor they yode ouer a mareys for the
nexst waye, but thei feƚƚ in the myre, and
fouled al her clothes and array, and were latter atte the fest thanne
thei that held̛ the higℏ way, the whiche had her array
clene. And the cause of this ij womenis hyenge to the festwarde was
knowen, and how thei wolde goo the shortest way for to haue shewed
furst her bereƚƚ and queint array; And thanne thei were mocked
and scorned of aƚƚ folke for her leudenesse; And folke saide that
it was wel done that thei feƚƚ in the myre, for there be suche
that wenithe to auaunce hem that hinderithe hem, for, had they holde
the higℏ waye and wered mene array, they had be as sone atte the
fest as the other ladyes and gentiƚƚ women that come the
higℏ waye. Also the prechour tolde hem that there be diuerse
women that, and thei see a lewde woman haue a nwe guyse, they
wiƚƚ neuer leue cryeng on her husbondes vnto they haue the same,
sayeng, "Whi may not y haue suche arraye as wel as she? am not y as
weƚƚ borun as she?" but she takithe none hede of her husbonde
hathe wherwith to pay for it, or liethe in his power to maintayne it.
And thus, but she haue it, her husbonde shal neuer be in pees with
her. And she wolde not take hede to abyde unto her neygheboures and
good wise ladies and gentilwomen haue ta
ken up the guyse or array that she wold̛ haue.
And also the bisshope tolde hem that for suche disguysinge the worlde
was perisshed with Noieys flode. Also he tolde how there was onis a
gentiƚƚ woman that come to a fest so straungely atyred and
queintly arraied, to haue the lokes of the pepiƚƚ, that aƚƚ
that sawe her come ranne towardes her to wonder lik as on a wilde
beste, for she was atyred with higℏ long pynnes lyke a iebet, and
so she was scorned of aƚƚ the company, and saide she bare a
galous on her hede. And therfor it is a gret foly for ani woman to
bringe up ani newe noueltees of array ; for, yef there be one that it
plesithe, there is twenty that is therewith displesed, and scornithe
and mockith it. And therfor the bisshope bade hem leue these
queintyses, for it is the synne of pride, and engenderithe and
kendelithe lechery, and of pride, for the whiche pride the aungeles
feƚƚ into heƚƚ, And so it may happe they shuƚƚ that
usen yt.
FAire doughters, y wolde ye knew an ensaumple of a knight that had
.iij. wifes ; the which knight was a good man and had an heremyte to
hys uncle, the whiche was an holy man of lyff. And as to this
knightis furst wyff, she was a faire lady and a goodly woman, and her
husbonde loued her merueylously weƚƚ. And so it befeƚƚ that
dethe, the whiche aƚƚ takithe, toke her from her hushonde,
thorugℏ the whiche he was al-most dede for sorugℏ ; and he
hadde none other comfort hut to goo to hys brother the heremite, and
praied hym that he wolde praie to God to yeue hym
knowlage yef his wyf were saued or not,
and that he might [wete] how it stode with her. And the holy man
whiche had pitee of his neuew, sorufuƚƚ he yede into his
chapeƚƚ, and praied God that he might see in what place she was ;
and whanne he had be longe in hys praiers, he feƚƚ aslepe. And
hym semed he saw seint Micheƚƚ and the deueƚƚ that had her
in a balaunce, and aƚƚ her good dedes in the same balannce, and a
deueƚƚ and aƚƚ her eueƚƚ dedcs in that other balaunce.
And the most thinge that greuid her was her good and gay clothing, and
furres of gray meniuere and letuse; and the deueƚƚ cried and
sayde Seint Michel, this woman had tenne diuerse gownes and as mani
cotes; and thou wost weƚƚ lesse mygℏt haue suffised her
after the lawe of God ; and with the valu of one of her cotes or
gownez there might haue be clothed .l. poure men and kept from colde
in gownes of white or Russet. And also, with that that was wasted of
her clothes, she might haue clothed .ij. or .iij., the whiche deied
for colde." And whanne the deueƚƚ sawe her clothes, he ranne and
toke hem, and caste hem in the balaunce with her eueƚƚ dedes.
And he toke aƚƚ her iuellys and rynges that was geuen her by
galauntys forto haue had her to do foly, and also aƚƚ the false
langage that she had saide in sclaundering other to bringe hem oute of
her good name ; and she dede neuer eueƚƚ dede but yt was brought
thedyr and caste in the balaunce with her eueƚƚ dedes; and
aƚƚ her good dedes were putte in that other balannce with her
selff; but for conclusyon her array, gownes, Iuelles, ryngges, and
eueƚƚ dedes passed the
good, and
weyed downe and ouercame her good dedes. And there the deueƚƚ
toke her, and bare her away, and putte her clothes and aray brennyng
in the flawme on her with the fire of heƚƚ, and kist her doune
into the pitte of heƚƚ; and the pore soule cried and made moche
sorugℏ and pite, but it boted not. And thanne for ferde the
heremite awaked, and tolde the knight his neuew of his auision; and
bade hym take and go seƚƚ anone aƚƚ her clothes, and with
the syluer to beye clothe to clothe pore men, and to departe yt amonge
hem.
AFter the knight was wedded to another wiff, and he and the
secounde wiff leued togedre .v. yere, and after she deyed. wherfor he
made as mocℏe sorw, or more, as he dede for the furst wiff; and
thanne he yode ayen to the ermyte his uncle to wete how it stode
witℏ her, as he wost how it stode with the furst wyff. And so
the holy man the Eremyte praied to God that he might haue knowlage how
it stode with her. And anone by reuelacion she was sheued hym there
she was in purgatori, and that she shulde be saued, but she shulde
abide in the brennyng fere an hundred yere, forto clense her of
sertaine fauutes that she had done in her mariage; for she had lete a
squier lye bi her, and brake her mariage, notwithstondinge she hadde
ofte be shriue therof; and yef she had not, she had be dampned. And
thanne the Ermyte tolde his brother the knight that hys secounde wyf
was saued, of the whiche the knight was ioyfuƚƚ.
Here ye may take hede that for one synne
that she most be so longe in the brenning fyre of purgatorie. But it
might be as the holy ermyte saide, that the squier and she hadde done
the synnes to- gedre .x. or .xij. tymes, and, notwithstonding
confession, thei that do it, for euery dede thei shaƚƚ be
.vij. yeere in the brenning fire of purgatori; for that fire dothe but
purge and clense on sinfuƚƚ delite. And thus ye may see what she
hadde for her synne. And yet she hadde not do it with no wedded man,
nor preest, monke, nor frere ; and the squier had not gendered on her
no childe, the whiche synne wolde haue hadde gretter peyne than that
she dede. And therfor, faire doughtres, here ye may see that fals
delite is atte the last dere bought with payne. And
also that it is synne to haue so mani diuerse clothes, and to do so
moche coste to pare the foule body to haue the lokes and plesaunce of
the worlde, the whiche, as it ys aforesaid, causithe to faƚƚ into
pride and into lechery, the whicho is .ij. of the synnes that God
hatithe most. And takithe hede of the knightis furst wyff, how she
was loste and dampned for her array; for there be mani women in the
worlde that wiƚƚ haue a gowne of .iiij. xx. or
vj xx scutis, that wolde be fuƚƚ sori to yeue
a scute to a pore man to beye hym with a poure cote to kepe hym from
colde. And therfor they that haue suche array ar like and shaƚƚ
ansuere onis; but a good woman shulde arraie her after her husbondes
pusaunce and hers, and in suche wise as it might endure and be
meinteyned. And yet kepe sum
for to departe for the loue of God, the which may helpe her forto haue
clothinge in that other worlde, as dede the holy women that were
seintis, that gaue awey her array for Goddes sake.
AFter, the same knight toke another wiff, the whiche was the
thridde, and they leued longe togedre, and atte the laste she deyed;
and whanne she was dede, he toke suche a sorw for her that unnetℏ the
knight might leue. And thanne he yede to his vncle the Ermite to praie
hym to wete how it stode with hys laste thridde wiff: and the holi man
lay in his praieres and fel aslepe. And an aungeƚƚ shewed hym the
payne and the turment that she was made to suffre and endure, the
cause why for he sawe perfitly, how a deueƚƚ helde her bi the
tresses of the here of her hede, like as a lyon holdithe his praie, in
suche wise as she might not with her hede remoue; and the same
deueƚƚ putte and thruste in her browes, temples, and forhede,
hote brenninge alles and nedeles, into the brayne; and the poure woman
cried atte eueri tyme that he threste in alle or nediƚƚ, the
whiche was brenninge. And the Ermyte asked the aungeƚƚ whi the
fende dede her suffre that peyne. And the aungeƚƚ saide, for
because she hadde, whanne she was on lyue, plucked her browes, front,
and forehed, to haue awey the here, to make her selff the fayrer to
the plesinge of the worlde; wherfor, in euery hole that her here hathe
be plucked oute, euery day onis the deueƚƚ thrustitℏ in a
brennynge alle or a
nediƚƚ into the brayne.
And after that the deueƚƚ had made her suffre tho
gret peynes, the which dured longe, another deueƚƚ come, with
gret sharpe foule hideous tethe and clowes, and enflaumed her face
with brenning piche, oyle, terre, grece, and boyling lede, and ferde
so horribly with her, that the Ermite tremeled and was almost oute of
his witte for ferde. And the aungeƚƚ comforted hym, and saide
that he be not aferde, for she hadde wel deserued the payne, with more
; and the Ermite asked whi. The aungeƚƚ ansuered, for whanne she
was on lyue she plucked, popped, and peinted her uisage, forto plese
the sight of the worlde, the whiche dede is one of the synnes that
displeses most God ; and that is a synne of pride that drawithe after
hym the ynne of lechery, for the whiche Noieys flode come and stroyed
aƚƚ the world̛; for of aƚƚ thinge it displesithe most
the creatoure that wiƚƚ yeue hym-self other beauute thanne nature
hathe geuen hym. Whi suffisithe it not that God hathe formed man and
woman after hys owne shape, in the whiche the aungeles so moche
delititℏ hem, for ioye to see God in the uisage ? For, and God
wolde, hym neditℏ not to haue made hem women, but dome bestis or
serpentis. Alas ! whi take women none hede of the gret loue that God
hathe yeue hem to make hem after hys figure ? and whi popithe they,
and paintithe, and pluckithe her uisage, other-wise thanne God hathe
ordeined hem ? And therfor the aungeƚƚ saide it was but
liteƚƚ meruaile though this lady, for her poppinge and peintynge,
suffre
this payne. And the
aungel bade the ermite goo see the uisage of the body that was dede,
"and ye shaƚƚ see that it ys hideous and ferdfuƚƚ." And the
Ermite asked the aungeƚƚ yef she shulde be longe in turment. And
he saide she shulde be thereinne a thousande yere and more, but the
terme other-wise he wolde not teƚƚ. And the fende alweye wolde
smere her in the face with the brennynge piche, grese, oyle, lede, and
terre. And the pore soule dyd crye and curse the tyme that euer she
was made or born̄. And for the fere that the Ermite hadde, he
sterte and waked oute of his auisyon, and come to the knight, and
tolde hym aƚƚ that he had sain. And the knight was abasshed, and
yode to see the body
that was not beryed. And he sawe his wiffes face so blacke,
horible, and hideous, that it was wonder thinge to see ; wherthorugℏ he beleued the Ermytes wordes were true. And so the
knight had gret abhominacyon and ferde at the last worde, and
wered the hayre the tuysday and the fryday, and gaue the thridde
parte of hys good for Goddes sake ; and he used holy lyff from
that tyme forwarde, and lefte the bobaunce of the worlde for ferde
of the sight of his wyff, that he sawe so orible for her poppyng,
pluckyng, and paintynge of her uisage. And also he remembered
hym of aƚƚ that his uncle the holy Ermite had tolde hym by hys
other wiffes.
[CHAPTER LIII.]
[Of a lady who was punished for painting herself.]
TO conferme these ensaumples, doughtres, y wiƚƚ teƚƚ you
a tale that was tolde me of a lady that y knewe, that folke
saide she popped and farded her. And
"And" repeated in MS. y
sawe hym that folke saide that toke her the thinge that she dite so
her selff with. And a gret while she was a lady of gret auctorite,
worshipped and [made] moche of. And she had sum tyme more thanne
.iiij. xx. gownes, but atte the laste endyng of her
lyff she had lasse, for her lorde deyed, and she had not wherwith to
susteine her astate and arraye, and she deyed in pouertee. And whanne
she was dede, y haue herde saie that her uisage become so hideous, and
in suche a foule wise, that no maner of man might know that euer she
had uisage, nor that no body wost what thinge it was like there her
uisage shulde haue ben, that no body wyst what it was, nor none might
endure to loke theron for obribelnesse. And y suppose, and so dede
other that God gaue on her that ensaumple and punission for because
she popped, painted, plucked, and far[d]ed
Fr.
le fardement de la painture. her hede. Wherfor, faire
doughtres, takithe ensaumple, and holde it in youre herte that ye
putte no thinge to poppe, painte, and fayre youre uisages the whiche
is made
after Goddes ymage, other wise thanne your creatoure and nature hathe
ordeined; and that ye plucke no browes, nother temples, nor forhed;
and also that ye wasshe not the here of youre hede in none other
thinge but in lye and water. For ye shaƚƚ finde of miracles that
hathe be done
"done" repeated in MS. in the chirche of oure lady of Rochmadame, diuerse
tresses of ladies and gentiƚƚ women that had be wasshe in wyne
and in other thinges forto make the here of coloure other wise thanne
God made it,
the whiche ladies
and gentil women that aught the tresses were comynge thedirward̛
on pilgrimage, but they may neuer haue pouere to come withinne the
chirche dore unto the tyme that thei hadde cutte of the tresses of her
here, the whiche is hanged there afore the ymage of oure lady; and
this is trewe and thinge proued, as diuerse that haue ben there sayen.
And this was a gret loue of oure lady, that she wolde late thilke
ladyes and gentyl women that aught that here, haue that knowlage, that
it was for that synne that they might not come into the chirche, and
that she wolde not late hem reyne euer in that synne, to be loste
perdurably, but she wolde thei woste wherein they folied, and that
they might amende hem, and bring hem oute of the weye of
dampnacion. And therfor, doughtres, takithe here youre myrrour and
ensaumple to leue aƚƚ suche lewde folyes and counterfeting,
poppinge, and peintinge. And [it] engenderithe pride and lecherye
thorugℏ aƚƚ the worlde, the whiche was stroyed saue
.viij. persones for that horrible synne of lechery.
CHAPTER LIV.
[Of Lot's wife.]
I wol telle you an ensaumple of .viij. citees that sanke to
heƚƚ, and that was brent for that orible synne. Also the citee
of Venges
or Veuges in Bretayne in the bisshopriche of Nauntes, the whiche
sanke for synne of pride and lecherye. And also the citee
of Sodom and Gomer, of the whiche Loth was saued, and his wyff and his
iij doughtres. And also other .v. Citees, the whiche God made brenne
with the fire of the sulphure. And aƚƚ
thei that were thereinne were brent and sanke to
heƚƚ, and the cause was for they vsed the unlefuƚƚ synne of
lecherye, the whiche stinkithe and crompithe vnto heuene, and
mistornithe the ordre of nature. And thus the .viij. Citeez were
sonken and brent for because of her foule brenninge lechery done in
hem ayenst nature ; for they kepte therinne nother lawe ne reson nor
order of nature; and as her hertis were brennyng in that foule synne,
so with sulfur oure Lorde made brenne hem, the whiche is one of the
most stinkinge fires of the worlde. And in this the vengeaunce of God
was sheued hem for this synne. And therfor here is an ensaumple how
folke shulde kepe hem from suche lustes of the flesshe that it ys
ordeined by ordre of mariage, the whiche ys the comaundement of God
and the chirche. And whanne Looth and hys wyff and his iij doughters
were gone oute of the Citee of Gomer by the comaundement of God, and
bade that they shulde neuer turne nor loke ageyn, Loothis wiff was not
wise to kepe the comaundement of God, but she loked ageine, and sawe
the towne and the pepiƚƚ, and she turned to a stone, the whiche
is significacion of hem that God deliuerithe oute of periƚƚ and
synne, the whiche turnithe ayen therto into the waye of dampnacion,
that is to mene, that they that be confession are clensed and
repented, and beden that they shulde not loke bakwarde ayenne to do
synne, and they do it, and turne ayen, fare as Loothis wyf, that loked
bacwarde and became a stone or not, as dede she that brake
Goddes comaundement.
DOughtres, y wolde ye knew an ensaumple of a lady that left
MS. "lost." her
lorde, the which was a goodly knight, and yede awey with a monke. And
so her brother yede after, and sought her so longe tiƚƚ thei
fonde her and the monke lyeng togederes. And they toke a knyff, and
cutte awey the monkes stones, and kest hem in dispite atte her uisage,
and made her ete hem. And after they toke a gret sacke, and putte her
and the monke
thereinne, with mani gret stones with them, and kiste hem in-to
the ryuer, and drouned hem, and thus they made thaire ende
of that foule synne that they were inne; for gladly eueƚƚ lyff
hathe eueƚƚ ende.
CHAPTER LV.
[Of Lot's daughters.]
YEt y wol teƚƚ you an ensaumple upon this orible synne of
lechery, of Loothis .ij. doughtres, and how the deueƚƚ tempted
hem in synne ayenst nature. They sawe her fader lye naked, withoute
any breche, and thei were bothe tempted to haue flesshely to do with
her fader. And thus that one doughter discouered her to that other,
and that one counsailed to make hym gret chere tyl he were dronke, and
thanne they two goo to bedde to hym, and so thei dede, and made hym to
dele with hem flesshely. And he had thus the maydenhode of his owne
ij doughteres. And therfor seitℏ and takithe hede what
periƚƚ is to synne in glotenie, as dede Looth, thorugh the whiche
he wist not what he dede with his doughtres, notwithstondinge he
begate hem bothe with childe that nigℏt,
A leaf is here wanting in the MS., and I have been obliged to supply the lacuna from Caxton's varying translation, sign. e. 5. bk at top, but neglecting his pause-bars and some of his capitals. The MS. catchword is "whiche," not "and."[and had̛ two
sones, the one named Moab, and the other was called Amon, of whiche
two sones cam first the paynyms and̛ the fals lawe, and many
euyls; and sorowe cam by that synne. And men saie they were bycome
passynge proude after the transformacion of their moder, and that all
their entent was to coyntyse and arraye them self; whiche caused the
deuyll fyrst to tempte them lygℏtlyer, and the sooner he brought
them to that fowle synne of lechery. I wold also ye couthe, and well
hadde withold within youre thougℏtes, thexample of the fowle
damoysel, the whiche, for a hood that a knyght gaf her, she dyde soo
moche by certayne yeftes and promesses that her lady dyd his wylle,
and made her to be diffamed and disℏonoured, wherof grete
mescℏyef befelle. For a seruaunt
of her lord, whiche of yougth he hadde brougℏt vp and norysshed,
perceyued ℏym of it and told it to his lord, in so moche that
soone after he toke & fond the knyȝt with ℏis wyf; he kylde
hym, and dyde his wyf to be mewred and putte in pryson perpetuel, where-as she deyde in grete sorowe and langoure. It
happed ones, or she was dede, that her lord came forth by the
pryson where she was in. He thenne stood styll and harked
what she said, and she sorowed sore, and cursid her that had
counceyled her so to doo. And thenne he sent one to wete what
was she that so had connceyled her. And she saide how it was
her damoisell. The lord made her come tofore hym, and commaunded and straytly charged her that she sholde say trouthe.
And at the last she confessed that she was cause of her mescℏyef,
and that she had counceyled her, & for her laboure she had of
the knyght a hoode. And thenne the lord saide, "For a lytel
thynge ye haue vndo yow, and haue be to me traitresse ; and
therfore I iuge and gyue sentence that the hood and the neck
be bothe cutte togeder." And soo was her Iugement.
Now maye ye see how good is to take with hym good companye, and in
his seruyse good and trewe seruauntes, that be not blamed of no man
lyuynge. For the saide damoysell was not wyse. And therfore good is to
take wyse seruauntes, and not fooles. For fooles and shrewd
seruauntes be sooner brought to doo somme euylle, and to gyue euylle
counceylle to their lorde or lady, than other; as dyde the two
dougℏters of Lothe one
to
other, and the saine damoysel whiche had̛ and receyued̛ the
gwerdon of her deserte.
[CHAPTER LVI.]
Of the doughter of Iacob that was depuceled or her maydenhode taken fro her. Capitulo lvj.
I Shalle telle you another example of the dougℏter of Iacob,
whiche for lyghtnes and Iolyte of herte lefte the hous of
her fader and of her bretheren, for to goo and see the atoure or
aray of the wymmen of another lande. Wherfore hit happed that
Sychem, the sone of Amor, which was a grete lord in that londe,
sawe her so faire that he coueyted her, and prayd her of loue, in
so moche he took fro her her maydenhode. & thenne when her
twelue bretheren wyste and knewe of hit, come thyder and slewe
hym, and also the moost parte of his lygnage, and of his folke,
for the shame that they had of their suster that so had he
depuceld or defowled. Now loke ye and see, how by a foolysshe
woman cometh many euyllis & domages ; for by her yongthe
and by her lyght courage was made grete occysion and shedynge
of bloode. As it fortuned and happed by a dougℏter of a kyng
of Grece, whiche by her foolyssh loue acoynted her of the sone
of an erle of that countre. Wherfore the kynge made hym werre,
duryng the which more than a thousande men were slayn.
And yet ℏadde the werre lenger lasted, when the kynges broder,
whiche was a wyse man, come to the kynge, and saide to hym,
"Syre," quod he, "I merueyle moche that, only for the sport
and delyte of youre dougℏter, so many good knyghtes ben lost,
& also so many good men. It were better that neuer she hadde
be borne." The kynge thenne saide, " Ye saye trouthe." And
anone he made his doughter to be take, by whiche the meschyef
was bygonne, and made her to be hewen in smal pyeces. And
thenne hefore all he said, that wel right it was that sℏe sℏolde be
so detrenchid by whome so many had ben hewen and slayn.
[CHAPTER LVII.]
Of Thamar that hadde companye with hir husbondes
fadre. Capitulo lvij.
I Wylle that ye here thexample of Thamar, whiche was wyf to Henam,
that was sone of Iuda, sone of Iacob, & broder
to Iosepℏ. This Henam was yrous and
felon, and̛ of euyl lyf, of whiche I wylle not say moche nor al,
bycause God wold that he deyd sodenly and pytously. And as Thamar
sawe, that of her
lord she myℏt haue no lygnage, sℏe bethought her that the fader
of her lord shold yet engendre & gete children wel, and that
sℏe was not barayn, and coueyted̛ and desyred̛ to haue
his flesshely companye, whiche was ageynst the lawe. Neuertheles, so
moche sℏe dide that she cam by nyght in his Chambre and leid her
with ℏym, and, as I wene, she conceyued̛ of hym two
Children, of wℏiche the one was named Phares, and the other had
to name Zaram. Wherfor many tribulacions and euylls befelle
afterward̛. For the children that ben not of trewe maryage, they
be they by whome the grete herytages and Auncestri ben loste. Wherof I
shalle telle you an Ensample of a kynge of Naples, as it is
conteyned̛ in the Cronycles of that lond. There was somtyme a
quene of that lond, whiche clenly ne truly kepte her body toward̛
her lord̛, in so moche she gate a sone by another than her lord.
It befelle afterward, that this sone was made kynge of the lond after
the dethe of the kynge. This newe kynge was passynge prowde, and
loned not his lordis ne barons, but was to them full hard̛ and
felon; & also to al his comyns he was vnresonable. For he took
fro them all that he couthe, and enforced their wyues, and̛
vyoled their doughters, and vsed all euyl dedes whiche he couthe
ymagyne to doo. He bigan werre to his neyghbours and̛ to his
Barons, in so moche that alle the reame was put in exyle and brought
to grete pouerte; whiche longe tyme lasted. In that tyme was ther a
Baron, a good man and a right good knygℏt, whiche went vnto an
Heremytage, where as was an hooly heremyte moche relygious, and that
many thynges knewe. The knyght demaunded̛ and asked of hym, "how
and wherfore they had so longe warre in the lond, and yf it shold yet
last long tyme." And]
The MS. begins again here. Caxton has "the hooly Heremyte answered hym," &c., &c.
the
Ermite saide it shulde dure as longe as this man were kinge, for he is
not rightfuƚƚ heire, but misgoten, and therfor the Reme that he
hathe no right [to] may neuer acorde with hym, nor may not haue the
loue of the peple; and whanne he ys dede, ye shuƚƚ haue rest and
habundaunce of aƚƚ good. And as the Ermite saide, in al thinge it
was; and that the Ermite saide,
that the fals quene his moder shulde be punisshed or she deyde
for her falshede, for the king her sone shulde find̛ her lyeng
with a preest, and he shuld̛ brenne hem bothe in a brenninge
furnayse; and thus was her ende. Therfor, doughtres, be ware
for brekinge of youre mariage, and of getinge of false heires, the
whiche may putte aƚƚ a londe in tribulacion. And the moder
shaƚƚ be dampned perpetuelly, as long as thaire chyldren
kepithe awey the londe that they haue no right to from the
rightfuƚƚ heyres, that is to saie, her moderis husbondes londes.
And therfor be ware, doughtres, of this auouutry, and that ye
take no man saue hyin that ys ordeined you by sacrement of
mariage and kepithe and holdithe hym to you truly.
CHAPTER LVIII.
[Of king Pharaoh's wife and of Joseph the son of Jacob.]
DOughtres, y wiƚƚ teƚƚ you an ensaumple upon this synne
of lechery, how that Ioseph, the sone of Iacob, that was solde bi his
bretheren to the kinge Pharao. This Ioseph was humble, curteys, and
seruisable, and gouerned hym with the kinge in suche wise that he was
beloued of the kinge and of aƚƚ other, and he was faire, yonge,
and wise
man. And the kinge
lete hym haue gouernaunce of his Reme and good. And so the quene
caste her loke upon Ioseph, and beganne to desire to haue hym to foly
with her; and she shewed hym mani foly signes and semblauntz of fals
loue and sinfuƚƚ. And whan she sawe and perceiued that he
wold̛ not mediƚƚ with her, thanne she was wode for sorugℏ,
and called hym into a chaumbre, and praied hym of foly. And he, that
was a good man, said her that he wolde not mediƚƚ with her, and
that he wolde neuer be traitour to his maister and lorde. And [whan]
she saw he wolde not graunt to her fals horible and dampnable
wiƚƚ, she caute hym bi the manteƚƚ and beganne to crie, and
saide, "This fals traitour wolde haue rauisshed and disworshipped me
here." And thanne
the kinge, thorugℏ her false subieccion, putte Ioseph into stronge
prison, and therein kepte hym longe. And God gaue knoulage
to the kinge Pharon of the falshede of the quene and the trouthe
of Ioseph, and he was hadde oute of prison, and made gretter
maister thanne euer he was, and was more worshipped. And the
quene was shamed as she was worthi, and deied an eueƚƚ dethe.
And thus God quitithe bothe good and eueƚƚ. And therfor
doughtres, be ware that ye do none auoutry, nor caste not youre
desire to haue no man saue youre husbonde, that ye be not
shamed as this quene was.
CHAPTER LIX.
[Of Moab's daughters.]
I wiƚƚ teƚƚ you an ensaumple of Moabis doughtres, the
whiche were fuƚƚe of the synne of lecherie; for Balam, that was
of the fals lawe, toke hem and arraied hem gayly, and sent hem into
the oste of the children of Israel, the whiche were the children of
God, forto haue made hem synned with these euel women, forto haue God
turne ayenst hem. And whanne the women come thus gaily and fresshely
into the oste, ther was mani tempted on hem, and dede her foule
wiƚƚ with hem. And the prince that had the gouernaunce of the ost
lete hem allone, and made as they he hadde take none hede therof, and
suffered suche felthe to be done; and God wratthed therwith, and bade
Moyses that the princes that had knowlege therof, and suffered suche
synne to be done, that they shulde anone be hanged and slayne. And
Moyses made crye Goddes biddinge, and it was done, for thei were
slaine for the sufferaunce of that foule synne of lechery. And
therfor here is an ensaumple that no folke of auctorite shalde
suffre no suche synne to be done that they might lette it ; and lete
hem be ware that God ponisshe not hem therfor. But there is now a
dayes that haue the gouernaunce are gladde that folke are of suche
harlottry.
CHAPTER LX.
[of the daughter of Midian.]
ALso Madiemis doughter, the whiche arraied her selff gaily and yede
into the oste of Ebreaux, that is to saye, children of Israel, forto
fulfeƚƚ her foule luste. And there she met with a gret lorde of
the oste, the whiche was lightly tempted on her, and toke her to hys
loginge, and dede hys foule wiƚƚ with her. And God sende anone
his Neueu to see the Iniquite in the oste, that a man of lawe of God
shulde take another woman of
another lawe; and he drougℏ his suerde; and whanne he fonde hem
togedre, he persed hem bothe thurgℏ, and in that foule wise they
deyde. And he that dede this synne with the woman, was a lorde that
was of the lynage of Symon, the whiche was one of the twelue princes
of the law; but for that he was not spared, but he was slayne by the
ordenaunce of God; for he hatithe that abhominable synne of lecheri,
and he wolde haue the children of Israel to kepe hem clene. And
therfor he gaue hem the uictori of aƚƚ enterprises; for they
hadd̛ euer the beter in bataile, thougℏ ther had be tenne
ayenst one.
CHAPTER LXI.
[Of Tamar, King David's daughter.]
ANother ensaumple, doughtres, y wiƚƚ teƚƚ you, that no
woman shulde in no wyse be with no man allone, were he neuer so
nigℏ of her kyn ; for Tamer, kinge Dauid doughter, for Amon her
owne brother, for because he fonde her allone, he feined hym sike, and
his suster was ordeined to kepe hym, and he lay be her. And whanne
Absolon, hys brother of fader and moder, wost that he had lyene by his
suster, he slow his brother Amon, And therfor, doughtres, be ware, as
ye wol kepe youre honoure and worshippe botℏ, bethe neuer allone
with no manere of man, but yef it be youre husbonde, youre fader, or
youre sone,
for there hathe mani foule temptaciones faƚƚ therof of right
nigℏ kynne afore this tyme. And therfor a woman aught truste to
no man, for the deueƚƚ is sotiƚƚ; the yonge tendir flesshe,
whanne it is
chaufed, it is esy
to be tempted. And therfor y rede you takithe the seurest waye.
CHAPTER LXII.
[Of a roper's wife who was false to her husband.]
I wolde ye knew an ensaumple of a Ropers wiff that was not trew in
kepinge of her mariage to her husbonde; and there was a false bauude
that was her godsib, and toke mede of a Riche lecherous prioure to
gete the ropers wyff to do his foly with her, the whiche the bauude
entreted her to. And thanne, for yeftes and juelles that the Prioure
gaue to the wiff, and for the entysing of the bauude, the wiff
graunted hym to do her foule lust to- gedre. And therfor it is a true
sawe, that a woman that takithe yeftes of ani man, sekitℏ her
selff. And so it happed on a night that the prioure come to lige bi
the wiff whanne her husbonde was aslepe; and whanne the prioure had
done his foule delit, he rose, and wolde haue gone his waye, and the
fyre light sodenly in the chemeney, and the good man sawe hym goo
oute. And he sterte up and asked what that was. And his wiff saide
she wost neuer; but the good man was in gret sorw and heuinesse, and
ferde lest hys wyff had done amys. And the wiff, whiche was fuƚƚ
of malice, yede and spake and tolde the bauude, her godsib, aƚƚ
how it happed. And the bauude bade lete her allone with hym, and she
wolde excuse her weƚƚ ynow. And she aspied he was going to the
londes, spenyng his cordes, and came afore hym with a rocke under a
gerdeƚƚ spynning blak woƚƚ. And whanne he come, she hadde
on her rocke white woƚƚ, and within
a liteƚƚ while of blacke wolle. And aƚƚ way
as he come to and from she chaunged her woƚƚ. " Wha!" saide the
good man, "godsyb, me thought right now ye had a rocke of blacke
wuƚƚ under youre gerdeƚƚ." "Nay, forsothe," said she; and
after
he come agein, and she had chaunged her rocke. "What, godsib, me
thought right now, ye spanne whit wolle." "What, godsib," saide she,
"what aylithe you ? y trow there be sum thinge wronge with you; yt
hathe be to night a night that folke wened that they haue sayne
thinges the whiche were none suche. I trow," quod she, " ye aile
sumwhat, it nis not aright with you." And the good man wende she had
saide soth, and saide to her bi mouthe, "By my trouthe, godsib, y
wende y had sayne to night gone oute of my chaumbre a blacke thinge, y
not what." "A! godsib," quod she, "it was no thinge but the day and
the night that stroue to- gedre : and there was gret lyghteninge." And
thus she apesed the good man of his thought by her falshede. Another
tyme it happed that he rose erliche, and he wende to haue take a
liteƚƚ poke atte hys beddes fete, to haue gone to the market iij
myle from hys hous, forto haue brought home fisshe ; and he toke the
prioures breke, and putte hem in his sleue. And whanne he hadde
bought that he wolde haue atte the market., he wende to take oute his
poke, and to haue putte inne his fysshe, and he fonde that it was a
breche. And whan he sawe it, he was fuƚƚ of anger and sorugℏ. And
whanne the monke was ryse that laye betwene the bedde and the
waƚƚ, hym lacked hys breche, and
fonde no thinge but a litteƚƚ poke. And whanne the
wiff wost therof, she was fuƚƚ of sorugℏ, for she supposed wel
that her husbonde had take the brecℏ instede of the liteƚƚ poke.
And she yede to her godsib, the bauude, and tolde her that was
behapped, and praied her of her helpe ; and the bauude said̛ to
her, " Ye shaƚƚ take a breche on you, and y wiƚƚ take
another, and whan youre husbonde comithe home, I woƚƚ teƚƚ
hym that ye and y weritℏ breches." And whanne the good man was
comen home, aƚƚ foƚƚ of heuinesse and sorw, the fals godsib
come to welcome hym home, and asked hym "what chere," and asked hym
yef he hadde aught lost of his good, for he made so heui chere; and he
saide " Nay, me ayleth sumwhat ellis." And so she dede so moche with
hym, that he tolde her what hym ayled, and how he had founde a breche
atte his beddes fete. And w hanne she had herde hym, she beganne to
laugℏ, and
saide hym, "Godsib, now y see weƚƚ ye be deseyued, and in wey to
be tempted to do my godsib youre wyff shame, and youre selff,
thorugℏ fals supposinge. And therfor leue it; y sure you that
there nis not a truer wiff to her husbonde in this towne, nor kepithe
her selff clenner nor trulyer to her husbonde; for in good sothe she
and y weren breches for because of the harlotis that handelithe women,
and takithe hem hastely bi thaire priuite. And that ye may see that
this is true, seithe youre selff." And she toke up her clothes, and
shewed hym how she was breched ; and [he] saw she saide
sothe, and beleued her. And thus that
fals bauude, his godsib, saued the wiff twies, that he might haue no
knoulache of his wiffes falshede ; but atte the laste the deueƚƚ
woƚƚ that the orible synne shulde be know. The good man thought
that his wiff went ofte to the priori, and she had not to do there,
and he defended her, in payne of her lyff, she shulde no more come
there, for it was not his wiƚƚ that she yode thedir for no
thinge. And so on a tyme, to saye what she wulde do, her husbonde
saide he welde gone oute of towne; and he hidde hym priuely to loke
what she wolde do. And she, that was fuƚƚ of synne, and tempted
with the deueƚƚ, yede anone with the prioure ; and her husbonde
saw, and yode after her and brought her ageyn, and saide, " here,
dame, thou hast broke myn comaundement." And thanne he yode into the
towne, and made couienaunt with a surgeon to hele two broken legges
and whanne he had done, he come home and toke a pesteƚƚ and brake
bothe his wyfes ys leggys, and saide to her, " atte the hardest, for a
while, thou wilt not goo ferre, and breke myn comaundement, nother y
fynde the contrarye." And thanne he brought her a bedde. And there
she laye so longe tiƚƚ the deueƚƚ tempted her ; for, whanne
she was almost hole, she made the prioure come lye with her ther she
laye, euene by her husbonde bi night in the bedde. And the good man
douted hym that there was sum man with his wyff, and made semblaunt
that he had slepte
, and routed;
and whanne they were doing the foule dede of synne, he hastely toke
oute a long kniff and
persed hem bothe thorugℏ into the bedde. And thus he slougℏ
hem bothe in doinge this orible synne. And whanne he had done, he
called his neygℏboures and the officres of the lawe, and sheued
hem what he had don; the whiche saide, aƚƚ with one uoys, that it
was wel done to ponisshen hem in suche wise. And thanne thei had
moche meruaile that she wolde loue and take that gret fatte black
foule prioure, and lefte to loue a goodly yonge man, wise and riche,
that she had to her husbonde; but mani woman farithe as the
femaƚƚ of the wolff, that chesithe to her make the foulest wolff
of aƚƚ that ben in the wode. And so dede the leude woman,
thorugℏ temptacion of the deueƚƚ, chase this foule monke.
And therfor take hede, the more the synne is abhominable the egerlyer
thei be tempted bi the deueƚƚ, as he that was a man of religion,
and she a wedded woman. And so it farithe hy a woman, yef she synne
with her kynne or godsyb, the nere thei be of kyn the gretter is the
temptacion, and the more sinfuƚƚ brenning wiƚƚ thei
shaƚƚ
? Cut out either "will" or "shall." haue. And therfor it is a trew prouerbe, þat "the
potte may goo so longe to water, that atte the laste it is broken;" as
this leude woman that had her husbonde ten tymes fairer thanne the
prioure the whiche she toke, and that she was ascaped bi the helpe of
the false bauude her godsib of ij suche periles that her husbond̛
hadde founde by her, and after
that she had broken her husbondes comaundement, and therfor he brake
her legges, and yet
MS. "yest" she wolde not be chastised. And therfor,
doughtres, here ye may see that it is foly, and the temptacion of the
deueƚƚ, that temptithe and enflamithe the hertis of folke to do
this orible synne of lecherye, the whiche ys a foule stinking synne.
Notwithstonding, doughters, be ware bi this woman, and of her
? and other afore
in this boke, and that ye take no man saue youre husbonde, and that ye
take no yeftes, nor leuithe none eueƚƚ counsaile, as dede this
woman of her godsib. Now haue y shewed you diuerse ensaumples of the
Bible, and of gestys of kinges, and of other thinges, how that lecheri
and the disguisyng of youre array displesid God, and how aƚƚ the
world was stroied therfor, saue
.viij. persones, and how Sodom and Gomor, and other .v. Citees, was
brent in stinking sulfure, and sank to heƚƚ, and how moche werres
[and] manslaughter hathe faƚƚ and fallithe there from day to day,
and how the synne of lechery stinkithe afore God and his aungeles. And
takithe hede how the uirgines had leuer be martered rather thanne they
wolde do that foule synne, for no yefte, nor for no promesse, that
might be made to hem; as seint Katerine, seint Margarete, seint Luce,
elleuene thousand̛ uirgines, and other mani uirgines, the whiche
were to long to compte the tenthe party of her fermete, for they
ouercome the deueƚƚ and hys
temptaciones, and wanne the kingdom of heuene. And y
saie you, doughtres, it is no maistri to absent you from that synne,
yef ye woƚƚ use you to kepe you clene. And this shaƚƚ helpe
to kepe you, that is, to loue and drede God and youre husbonde, and
bethenke you what sorw, harme, and worldes shame hathe and may
faƚƚ therof, and ye do amisse; and how ye lese the loue of God,
and of youre husbonde, kyn, frendes, and of aƚƚ the worlde that
knouithe you and heres therof; and therfor, doughters, yef temptacion
assailethe you, haue mynde day and night to make recistens ageynes
hem, to kepe you clene and ferme in goodnesse. And bethenke what ye
are, and whennes ye come, and what shame and dishonour may faƚƚ
"faƚƚ" repeated in the MS.
you yef ye do eueƚƚ.
CHAPTER LXIII.
[Of proud women.]
Now woƚƚ y touche of sum women that haue be proude of the
worshippes and goodes that God hathe sent vnto them, and might not
suffre ne endure in ese, as it is conteined in the Bible, where he
telles of Apemena, doughter of a symple knight that was called
Verar. This Apemena was yonge, and of gret beauute, in so moche that
the king of Surre, that was mighti and of gret nobelnesse, had take
her in suche manere of loue that thorugℏ the said folious loue he
toke her into his wiff, and so was she quene of Surry. And whanne she
see her selff
exalted into gret puissaunce and worshipe, she preised no
more her owne lynage, but had despite and
indignacion of hem, and become so folyously proude that she deigned
not to do reuereuce and worshippe unto the kinge as
MS. "and" she aught for to
do, for because he was symple and debonaire; nor also to his lyneage,
in so moche that aƚƚ manere of peple had her in hate. And the
king toke wrathe vnto her in suche manere that she was shent and
driuen awey bi the counsaile of the kingges lynage, and she lost the
worship that she was in. For mani women may not suffre whanne thei
haue worshipe and be wel atte ease, unto the tyme that thorugh her
orguylleus port ben throwen doune of her worshippe and astate, as dede
this quene that come from pore lynage to gret astate. And therfor
euery woman that seithe her husbonde esy and symple unto her withoute
malice, in so moche she aught to do hym the more reuerence, and to
fulfeƚƚ the sonner his wiƚƚ, and to kepe his loue; and
therein she worshippes her selff, for she may not do to her husbonde
to mohe worshipe. And but yef she do so, it may happe to make her
husbondes herte to turne from her and hate her, the whiche were gret
harme and pereƚƚ, that there shulde be suche diuision betwene hem
that shulde be one.
I Woƚƚ teƚƚ you an ensaumple of the gret kinge Heroudes
wyff he loued merueylously. So it happed he went to Rome, and duryng
the tyme of his
being there,
the pepiƚƚ of his housholde purposed to finde a wey to hynder his
sayd wiff ayenst hym, for they loued her not, bycause she was to
crueƚƚ and to fers; and reported unto hym that she hadd̛ a
priui loue bisyde hym, and in this wise dishonoured her ; of the
whicℏ the saide Herode was greuously wrothe, and of this reproued
her. And she ansuered hym fersely and proudely, and demened her not
in fairesiesse and curtesye, nor so mekely as she shulde do ; so that
the sayd Herode was crueƚƚ and dispitous to her [for] her
orguilleux langage, and toke a kniff aud slow her, of the whiche he
was afterwarde fuƚƚ sory, for he fonde that she was untruly
accused. And so bi her presumptuous port of langage she made
her selff to be slayne. And therfor it is a good eusaumple to
euery woman to be meke and curteis, and to ansuere mekely,
curtaisly, and softely ayenst of couroux of her husbonde. For
the wyse Salamon saithe that, by curtesye and softe wordes, good
women shulde abate the yre of thaire husbondes. For the wiff
of right owithe to honoure her husbonde, though his speche be
right or wronge, and in special in hys yre tofore the pepiƚƚ.
And whanne his yre is passed, she may weƚƚ shew unto hym
that he had wronge. And so shal she kepe the pees and the
loue of her husbonde, and of her housholde, and shaƚƚ not
make her selff blamed nor slayne, as dede the furst wyff of king
Herodes.
CHAPTER LXIV.
[Of Vastys queen of Assyria.]
NOw wiƚƚ y teƚƚ you another ensaumple of a quene that
was called Vastys, and she was wiff to the king of Assur.
Hit befeƚƚ that the said king helde a fest to his barones,
and there were aƚƚ the gret barones of his londe; and the king
and his barones dyned in one haƚƚ, and the quene in another.
And whanne it was after dinere, the said barones desired of the
kinge that hym lyked that thei might see the quene, that was
merueilously faire. The king sent vnto her onis, tuyes, thries,
and she denied not to come. So that the kinge had gret shame
therof, and axsed of his barones what he shulde do. And the
counsaile gaue hym that he shulde putte her from hym, and
that she shulde not come in his presence of aƚƚ a yere, to geue
other ensaumple to obeye beter to her husbonde; and so dede
the king, and made therof a lawe, that from thennes forwarde
euery woman that disobeyed or esconduyed
MS. "estondnyed" her husbonde of ani
thinge that he comaunded her, so that it were thing resonable,
she shulde be mued aƚƚ a yere, with liteƚƚ mete and drinke,
and kept from the communicacion of aƚƚ peple, for to shew her
her defauute; and yet holele they the same custume in that
Roialme. And thanne the quene was gretly ashamed whanne she
saye she most be in mue, and wepte, and made gret sorw, but it
was to late, for bi her pride she was in mue from sight of the
pepiƚƚ aƚƚ a yeere. So ye shulde
take here good ensaumple. For in speciaƚƚ tofore
the pepiƚƚ ye owe to do the comaundement of youre husbondes, and
obeye hym, and do hym worshippe, and shewe her semblaunce of loue, yef
ye wiƚƚ haue the louyng of the worlde. But y saie you not but,
whanne ye are secretly togedre allone, ye may the more largely saye or
do more youre wiƚƚ, after ye know his manere and condicion. I
wiƚƚ teƚƚ you the ensaumple of a lyon and of his properte:
whanne the lyonesse hathe done hym ani displesere or despite, he
wiƚƚ not turne no more to her of aƚƚ that day, ne that
night, for no thinge that may befaƚƚ; he shewes in suche wise his
lordshippe. And it is a good ensaumple to eueri woman, whanne a wilde
beste, that canne no reson but auent that meues hym, makes hemselff
dradde and douted of his felaw. Now take hede thanne! a good woman
aught not to displese ne disobeye her husbonde that God hathe geuen
her by his holy sacrement.
CHAPTER LXV.
[Of the wife of Aman.]
ANd yet woƚƚ y teƚƚ you another ensaumple upon this
matere, of Amons wiff, the which Amon was Seneschaƚƚ of the king,
and was comen to
? for "of". pore degre and of mene peple, and became riche by
his seruice, and purchased londes and possessiones, and gouerned also
the grettest parti of the londe, and become ryche. And he waxe so
pore
proud (?). and presumptuous, that he wolde that euery persone kneled tofore
hym and dede hym gret reuerence. So it befeƚƚthat Mardocheus, that was of grete noblesse,
and had norisshed the quene after, the whiche was a good and gracious
lady and iuste. And it displesed gretly to the said Mardocheus of the
pride and presumpcion of that man that was comen of not, and deigned
not to do hym worshipe, ne to rise afore hym, and of the whiche the
said Amon was right fel and wrothe, and compleyned hym therof to his
wiff, the whiche was proude and of gret corage as he was,
and counsailed hym that he lete rise a iebet tofore his dore, and that
he made hange the said Mardocheus therupon, and to put sum cas upon
hym thorugℏ the whiche he had deserued dethe. And the fole Amon
beleued his wiff, thorugℏ the whiche hym befeƚƚ gret
mischeef. For, whanne he had reised the iebet the frendes of thilke
Mardocheus went rennyng to the quene, and tolde her what Amon wolde do
to hym that had norisshed her. And the quene for that cause went to
seche Amon, and he come tofore the kinge, and he was diligentely
enquered for the cause that he hadde putte upon hym, so that it was
founde that the said Mardocheus was not culpable therof, but that the
other hadde done it by enuye. Thanne the quene after kneled tofore
her lorde, and besought hym that men shulde do sem[bla]ble iustice to
Amon the seneschaƚƚ, and that he and his children were hanged
tofore the gate, to shewe that falsly
and by enuie he hadde iuged the said Mardocheus. And
as the good ladi had required, it was done; for he was hanged atte his
yate, and his seuene children, and aƚƚ thorugℏ his pride and
oultrecuydance, and by the folynesse counsaile of his wyff. Thanne it
is gret foly to a man that is comen of mene degre, and of naught, to
be proude that he knew not hym selff, for ani erthely good, and that
he dispise ne dispreise none other persone, but, and he be wise, he
ought to meke hym selff, to that entent to faƚƚ in the grace of
aƚƚ men, and that men haue none enuie upon hym; for men haue
often tymes gret enuie of them that comithe of mene degre thanne of
hem that comen of good place and automd of auncetry. And also the
wiff of the said Amon was not wise, whan she saw the wrathe and
courance of her husbonde, to susteyne hym in his foly, [for every wise
woman should fair
Fr.
Car toute saige femme doit bel.....]] and curtesly suage and do awey the wrathe of her
husbonde by fayre wordes and softe, and specially whan she seithe hym
moued to do ani harme, or veleni, of the whiche dishonoure and harme
might folw. As the wiff of Amon, that undernam not her husbonde of
his foly, but rather atysed hym, and gaue hym counsaile thorugℏ
the whiche he
deied foule and felonusly. So this is a goo[d] ensaumple that a woman
shulde not susteine her husbonde in his wratℏ and malyncolye, but
shulde rather undernyme
MS. "undermyne." Fr.
reprendre. hym bi resones, liteƚƚ and liteƚƚ,
what harmes and inconuenienceȝ mow come therof to the foule body
; and so shulde do eueri good
woman anent her husbonde; wherfor, faire doughters, take here
ensaumple, and beholde what harme befeƚƚ anone
? for a man. thorugh the foly
of his wyff.
CHAPTER LXVI.
[Of queen Jezebel.]
AFter y shal teƚƚ you an ensaumple of an eueƚƚ quene and
diuers and to crueƚƚ, and how it befeƚƚ her. And that [was]
quene Gesabeƚƚ, that had mani eueƚƚ taches. Furst, she hated
pore men, and aƚƚ manere of men of the whiche she might naught
haue sum manere of thinge. She hated Ermites, men of holy chirche, and
aƚƚ them that taught the cristen faithe, and made them to be
robed and betin, so that it behoued [them] to fle oute of the Reaume.
She had no mercy of no man, and therfor was she cursed and hated of
God and man. Ther was a man that was called Nabot, the whiche had a
good pece of wyne, and the kinge desired often tymes to haue it by
beying or otherwise, but that good man wolde not consent therto with
good herte. And so saide the king to the abouesaid quene his wyff,
that he was sori that he might not haue the pece wyne. And she sayde
she wolde make hym weƚƚ to haue it ; and so she dede. For by
treson she made murdre the saide Nabot, and made come false witnesse
that he hadde geuen her that wyne ; of the whiche it displesed God.
And the king Josue sent for to make her werre, so that he toke the
king Ataz, and about .lx. children, what gret and liteƚƚ, that he
had norisshed among his men, and made cutte of thaire hedes. And that
was the punicion and the uengeaunce of God. And as to that eueƚƚ
quene
Gesabeƚƚ, she putte
her in a garet to see the kinge Josue passe, and made her queint, and
arraied her selff in clothes of golde and ermynes and gret precious
stones, aƚƚ
disguysed in, and in other manere thanne the other women were. And
she was displesed and proude that, as sone as she sawe the kinge, she
beganne to curse, and saie aƚƚ the villane that she coude. And
the kinge beganne to beholde the queintise and the disguisyng of her
clothinge, and herkenid the malice and pride of her langage, and
comaunded sum of his men that thei shulde goo thedir and caste her
downe, and the hede tofore, in the sight of aƚƚ the peple. And
as he comaunded, it was done, for they toke her and caste her downe.
And she deyed velonusly, and the kinge comaunded that, for her gret
mischef that she had done, that she shulde haue no berielles; and
nomore she hadd̛ but was eten and deuoured with dogges, and so
feƚƚ her gret pride. For in suche wise God vengithe hym of them
that haue no pitee of poure men, nor of the seruauntes of holy
chirche, and that be cruelte and couetise makithe do mani eueƚƚ
mordres; as dede that quene that so susteined her husbonde in his
foly, thorugℏ the whiche befeƚƚ gret harme. So this is good
ensaumple to be petous of poure men, and of the seruauntis of holy
chirche, and not forto atise ne geue eueƚƚ counsaile to her
husbonde ; and also not to be disguysed, but to holde the astate of
good ladies of her contre ; and also not to tempte ne to saie gret
wordes
to a gretter thanne thou
art thi self.
CHAPTER LXVII.
[Of Athaliah, and queen Brunehault.]
YEt woƚƚ y teƚƚ you another ensaumple of Eutalia, that was
quene of Ierusalem, and was eueƚƚ and diuerse withouten
ani pitee. For whanne Ozias, her childe, was dede, she bi
treson made slain aƚƚ the children of her sone, and aƚƚ the heires,
saue only one, that a good man, that was called Joadis, lete
norisshe priuely. That quene putte her selff in possession of
the Reaulme, and of aƚƚ the goodes, and dede mani aduersiteez
to the pepiƚƚ, by tailez and subsidiez, as she was withoute reson
and pete. And whanne she had done harme ynow and cruelte
in the Reaume, the childe that was norisshed priuely, and
thilke Joadys that had norisshed hym, toke her and made her
deye an eueƚƚ and a shamfuƚƚ dethe. And so had she rewarde
of her merite in the ende. For aƚƚwey God yeldithe after the
desert on her in the lyff or in the dethe; for there is none eueƚƚ
dede but that it is ponisshed other ferre or nigℏ.
I wol teƚƚ you an ensaumple of a quene of Fraunce, that was
named Brun, and that was the quene of the whiche Sibille spake and
profesied, and saide "Brun shaƚƚ come into the kingdom of
Fraunce, that shal do merualles." And so befeƚƚ it, for she made
slee of her children, and of the children of her children, and that a
gret nombre; and y canne not teƚƚ you the halff of her cruelte,
nor murdereres, tresones, and occasiones that she had done. But she
was paied, as it plesed to God, atte the laste. For a
childe of her childe, that skaped alyue,
the whiche knew the gret eueƚƚ dedes and crueltees that she had
done, he putte her dedes in iugement afore the baronis of the londe,
and she was iuged to be distroied, and drawen to peses with hors. And
so was it done. And she deyed an eueƚƚ dethe, and wikedly, as
she eueƚƚ and cruelly made deye the Innocent kingges blode. And
therfor, in olde Englisshe, it is saide that "so ofte gotℏ the
potte to water, that atte the laste it comithe broken home."
CHAPTER LXVIII.
[Of Envy.]
I woƚƚ teƚƚ you an ensaumple upon enuye, of Marie, Moyses
suster, that for enuye that she was not as wel beloued of God as her
brother Moyses, and that God herde not as weƚƚ her request as
Moyses, and therfor she had enuye and despite of her brother, of the
whiche she had displesaunce to God, and he made her become
meseƚƚ, so that she was putte awey, and departed from aƚƚ
the pepiƚƚ. But neuertheles, Moyses and Aaron had pitee of her,
and made praier to God that hym liked to hele her, and atte thaire
request she was hole. So take here an ensaumple that it is eueƚƚ
to haue enuye upon other, and how God ponisshed this woman that was
the most noblest that was in that tyme, that she was departed from
aƚƚ other pepiƚƚ by the meselrye. For often tymes God
ponisshed so the enuyous and the eueƚƚ spekers. And therfor,
faire doughtres, take here a good ensaumple that it is vilanous a vice
to enhaunce hem selff for to
blame and bringe downe another.
CHAPTER LXIX.
[Of one of the wives of Arthana.]
I wolde ye knewe another ensaumple upon this matere, of one of the
wiffes of a gret lorde that was called Arthana, the whiche had
.ij. wiffes after the custume at that tyme, of the whiche, one was
called Phanona, and that other Ama; the whiche Ama was a worthi lady
and a good, but she might haue no children by her husbonde. And in
that tyme were most preised they that bare children, of the whicℏ
the woman that hadde children had gret pride that she hadde so mani
faire children, and therfor she had of that other wyff despite, enuye,
and disdayne, and mocked her in sayeng gret velanies, and saide that
she was bareyne, and dede erthe, of the whicℏ she had gret shame,
and wepte often tymes, and compleyned her to God, and made gret sorw.
And God, that se her mekenesse and lownesse, and the pride, enuye, and
despite of that other wyff, he made deye aƚƚ the children of that
other wiff, and to her that hadde no children gaue gret plente, for
the whiche her husbonde toke her in gret loue, and helde her more dere
thanne that other wiff, whos children were dede. And therfor the
iugementis of God are merueilous, for he hatithe aƚƚ manere of
enuye, and chastisithe doun, whanne hym luste, the enuyous, and he
exhaunsithe the meke, that besechithe his grace and mercy. And
therfor it is a good ensaumple that no woman shulde be proude of the
goodes and graces that God hathe sent her, nor haue enuye nor despit
upon other, as hadde Phanona
that had children, the whiche had enuie and despite upon Ama, the
whiche had none. And therfor God punisshetℏ her upon her
children, that aƚƚ dayde, and gaue vnto that other mani, that
leued. Suche bethe the iugementis of God. And therfor men shulde
take good ensaumple, and thanke God of his goodnesse and gentilnesse,
and to be meke to hym and to haue none enuye nor despite. Now
wiƚƚ y leue this matere, and speke of another, upon couetise.
CHAPTER LXX.
[Of Covetousness.]
I woƚƚ teƚƚ you an ensaumple of a fals woman that was
called Dalide, that was wiff to Sampson forte, the whiche loued her
merueilously, in so moche that he dede no thinge but that she wost
therof. And for the gret loue that he had to her, he was so folisshe
that he discouered hym to her that aƚƚ the strengthe was in the
here of his hede. And whanne the fals woman knewe that, she tolde it
to the payens that were his enemys, that
MS. "thaf", yef thei wolde geue her a
good rewarde, she wolde make hem take her husbonde. And the payens
behight her that yef she might do it, that she shulde haue a gret
somme of moneye. And she, that was gretly enfecte with couetise,
thorugℏ her large proferes, ouercame her husbonde with wyne and
flatering langage, that she made hym slepe in her lappe. And, the
mene while that he slepte, she share of and cut awey the heres of his
hede, and sent for the payens, the whiche she hadde hidde in a
busshement for hym,
and made
hym there to be taken. And whanne he awoke, he fonde that he had lost
his strengthe, for tofore-hande he was mighti ynow to haue foute with
.iij. M l men, and whan he was taken into her
hondes he hadde no might to defende hym, but they bonde hym, and putte
oute hys eyen, and made hym turne in a mille hous as a blynde hors.
Now beholde how, thorugℏ couetise of a lyteƚƚ golde, that wiked
woman betrayed her husbonde, the whiche was most douted and most
vaillaunt of aƚƚ erthely creatoures, notwithstondinge the gret
loue and truste that he had unto her. Truly couetyse is in euery
persone a right abhominable synne. For the couetous hert dare wel
vndertake to do gret folyes and inconueniantis. For couetise makithe
lordes to do rapine, extorcion, and tyrannye upon the pepiƚƚ; and
clerke and religieux to do symonie, and to draw to hem other mennys
goodes by fals symoniez and proactiques; Burgeys and other to be
vsureres; pore men to be theues and murdereres; Maydenes and wedues to
be strompetys; children to desire the dethe of the fader and
moder, forto haue thaire good al only, and mani other
inconueniencis. Judas, thorugℏ
MS. "sorugℏ" couetise of a liteƚƚ
siluer, betrayed oure Lorde; and so do now a dayes these aduocates and
pledours that sellithe the worde
MS. "worlde." Fr.
parole. and langage that God hathe yeuen
hem in meyntenaunce of fals quarellys, and, for a liteƚƚ syluer,
to putte a good
man from his
right, and other while holdithe on bothe parties for to finde way to
gadre money, and in suche wise disposithe the comune langage that God
hathe geuen them. And therfor couetise is right deseiuable,
thorugℏ the whiche this Dalida made spiƚƚ Sampson her
husbonde, that was so faire, stronge, and mighty. But afterwarde God
yelde her that she had deseruid, for she was afterwarde wedded to one
of the payens, and made a gret and solempne fest, where were assembled
moche peple. And by that tyme Sampson here of his hede was growen
ayen, and had his strengthe as he hadde afore; and he herde teƚƚ
of this feste, and lete lede hym vnto the place where it shulde be,
and was ladde to the maister pillour of the halle, bi the whiche
aƚƚ the haƚƚ was susteined, and toke that pillour with his
two hondes, and drow downe that pillour, so that aƚƚ the
haƚƚ feƚƚ upon them. And there was slayne Dalida and the
most partie of aƚƚ that were atte the weddinge. And so was he
venged of that cursed woman, the whiche was slayne in that wise. For
God wolde that she were ponisshed for her cursidnesse, as reson was,
that for her eueƚƚ dede she had euel.
CHAPTER LXXI.
[Of wrath.]
I wiƚƚ teƚƚ you how, thorugℏ a liteƚƚ wrathe
and goinge awey of a woman from her husbonde, become a gret sorw and
harme. There was a worthi man and noble of the mount of Effram, the
whiche was maried to a gentiƚƚ woman of Beleen , and that
gentiƚƚ woman, for a
liteƚƚ wrathe and displesaunce, that she toke with
her husbonde, went sodenly vnto her fader, for the whiche her husbonde
was sori, and went after to fet her
ayen. And her fader blamed her gretly that she yede awey, and
deliuered her unto her husbonde. So her husbonde and she in
retourning towarde thaire home, loged in a toune called Gabel, in the
whiche was gret nombre of yonge pepiƚƚ, wilde and enfecte with
lechery, come into the hous where they were loged in the night, and
toke her from her husbonde by force, and Rauisshed her velonusly,
notwithstonding that thaire oste, where thei were loged, wolde haue
take them one of his doughters to haue forborne and saue the saide
gentilwoman, but they wolde for no thing, but toke her forthe and
fouled her. And on the morw, whanne she saye her selff so shamed and
defouled, she deyed for sorugℏ; and thanne her husbonde toke her
forthe with hym home to his place, and cutte her into .xij. peces, and
sent euery pece with lettres to certaine of her frendes, to that
entent that thei might be ashamed of her, and of her goinge away, and
also that they might haue wiƚƚ to take vengeaunce upon hem that
dede her that veloni and shame. Of the whiche dede, whanne her frendes
had knowlage, they made gret sorugℏ, and assembled hem and aƚƚ
thaire puissaunce togedre, and yede to the said toune of Gabaƚƚ,
and slow therfor xxxiij thousande persones, men and women. Therfor,
doughterȝ,
take hede suche
a vengeaunce was done for that leude dede of her going away that is to
saie, that she was dede, and so mani men slayne, the whiche shulde
haue no harme and she had not for wrathe gone awey from her husbonde;
and mani were slayne for her that hadde no gilt. And therfor euery
woman aught to restraine wrathe, and to plese and suffre her husbonde,
and he be wrotℏ, with faire langage, and not to go away from hym, as
dede that woman, of the whiche come moche sorugℏ, as the dethe of her
selff and of so gret nombre of pepiƚƚ.
CHAPTER LXXII.
[Of a woman who would not obey her husband.]
I wolde ye knew another ensaumple upon the woman that
wolde not ete atte the bidding of her husbonde. There was
a lady that wolde not come ete with her husbond̛ whanne he
was atte mete, for no thyng that he coude saie her nor comaunde
her. And he saw that; and whanne he had etin, he sent for his
swyne-herde, and made fette the kichin clothe that his disshes were
wiped with, and spred it on a borde, and sette mete theron, and made
the swyne-herthe sitte doun theratte; and thanne he called his lady
his wyff, and saide her, "Sethe ye wol not ete in my companie with me,
ye shaƚƚ sitte downe and ete here with the swyne-herthe, for
there shal none other man holde you compani at youre mete." And
whedir she ware wrothe or gladde, he made her sitte doun. And she
wepte and made moche sorugℏ that her husbonde wolde chastise her
so, to make her be serued in so ungoodly
wise. And, therfor, aƚƚ women aught to be
humble, and to fulfeƚƚ her husbondes comaundement, and to ete
with hym in his presence rather thanne with ani other.
CHAPTER LXXIII.
I wolde ye know an ensaumple upon flatering.
THere was a gret lorde of Grece that hight Sisana, that yede to a bataile in the which he was slayne. And so his moder had gret desire to here tydingges of her sone. And
there was a flatering woman with her that saide, "Madame,
abasshe you not, for my lorde youre sone hatℏ had the felde
and takin mani prisoners, and he tariethe for the kepinge of
hem and deliueraunce." And these flatereres plesed the lady
with false wordes to make her gladde, as done these flatereres
now a dayes among lordes, that tellith not the trouthe to make
hem to haue gladnesse of not, as dede this woman to this good
lady that saide that her sone had uictori, and it was aƚƚ the
contr[ari]e: he was slayne. And afterwarde, whanne the ladi wost
yt, she deyed almost for sorugℏ. Therfor it is eueƚƚ to haue
flatererez about a man; for they dare not saie the trouthe, nor
geue true and iuste counsaile, but bringe thaire lordes and
ladies oute of the right waye. So men shulde not leue no
flatereris; for they that dothe, is not but to deceiue and to do
plesaunce forto haue good, and forto be loued. For ye shulde
beter know you, yef ye be wise ; but ye aught to loue hem that
wiƚƚ teƚƚ you youre good, and wiƚƚ teƚƚ you the troutℏ.
CHAPTER LXXIV.
I wolde ye herde an ensaumple of Sampson the fortis wiff.
THe said Sampson. he made a wager with diuers Payens, of .xxx. gownes of silke, that they shuld̛ not vndo certaine redelles that he declared vnto them. So it happed that his
wiff cesed neuer to speke and to crie on hym vnto the tyme that
she wost what it was, and, whanne she knewe it, she discouerid her
husbonde, and made hym lese the .xxx. gownes. And whan her
husbonde wist that she had discouered it, he hated her gretly,
and putte her away from hym, and went vnto the payens that
had wonne the wager, and toke of hem and dispoiled them for
dispite of his wiff. So this is here a good ensaumple to a
woman that shulde not discouer for no thinge the secret nor the
counsaile of her husbond, lesse she faƚƚ bi the yre and hate of
hym, as dede this Sampsones wiff; for it is treson, whanne a
man trustithe in her, and she discouered his counsaile, the
whiche she is bounde to kepe secrete and priuei.
I wolde ye wost the tale of the squier that had a yong
wiff, in what wise he said and proued her: "Y wol
teƚƚ you a gret counsaile, but discouer me not for no
thinge of this that y saie you, for my worshippe liethe
therin, and therfor, for the loue of God, teƚƚ it not.
THere is befaƚƚ vnto me suche an auenture, that y haue leide
ij eggis." And she sware, and assured her husbonde, that she wolde
neuer speke therof vnto no creature ; but hereupon she thought longe
tyme til that she might fynde a wey to
goo vnto her godsib,—"Y wolde teƚƚ you a
thinge of gret priuete, and ye wiƚƚ ensure me to holde it
counsaile. And her godsib behight her to do so. " So helpe
me so, my dere godsib, there is befaƚƚ a merueilous auenture vnto
my husbonde, for he hathe ylaide .iij. eggis." "A! seint Marie," said
this godsib, "this is a gret meruaile! how may it be ? it is a
straunge thinge!" but, whanne aƚƚ was saide, thei departed. And
the godsyb that hadde herde the wiffes counsaile, in aƚƚ haste
she gothe forthe vnto another godsib that she had, and tolde euery
worde the counsaile that such a squier had leyde .v. eggis. And in
this wise it was reported, furst bi the wiff, and after bi the
godsibbes in counsaile from one to an other, tiƚƚ aƚƚ the
contre spake therof, and that the squier herde of the speche, and how
he was renounced that he had leide .v. eggis. And thanne he called
his wiff vnto hym before her frendes and her kin, and saide vnto her,
"Dame, y tolde you in counsaile suche thinge as ye haue discouered and
saide it forthe in suche wise as now aƚƚ the contre spekithe
therof; for there y tolde you that y had leide .ij. eggis, thanked be
God and your good report, ye haue encresed hem vnto the noumbre of
.v. eggis; and, though it be the contrarie of aƚƚ that ye haue
saide, y feyned suche a thinge and tolde it you in counsaile, and
aƚƚ was forto preue you how ye wolde kepe myn counsaile as ye
behight me to do. Wherin y haue founde you of gret defauute, and not
true vnto me." And hereupon the wiff was so sore ashamed, that she
wost not what
she might do nor
sey, for there was none excusacion in her folye. And bi this
ensaumple aƚƚ good women aught to be ware and auised that they
discouer not the counsaile of her husbonde, but euer more, as she is
ybounde, to kepe his counsaile and fulfeƚƚ his comaundement.
Fayre doughtres, y shal teƚƚ you an ensaumple
[CHAPTER LXXV.]
Of Micheƚƚ, the wife of Dauid, that was an holy man, and loued God aboue alle thinge.
IT befel atte a gret feste, whiche was made before the arke
after the custume of the Iues, in the whiche arke was
manna wherewith the children of Israel were Refeccioned as it
reyned doun from heuene unto hem, and there was therein also the table
of the law and the yerde wherewith Moyses departed the see. And for
to worship God, kinge Dauid putte hym selff in the temple amonge the
preestis, for to harpe and to singe with hem before the auuter. And
his wyff beholdinge hym in such wise amonge the prestis, she dysdeyned
thereatte, and had scorne therof, and scornfully she saide that hym
semed beter to be a mynstreƚƚ thanne a kinge. And as sone as
Dauid had vnderstonde that she hadde spoken in suche wise, he ansuered
her, there was no kinge nor quene to good to serue God, nor worthi
therto but thorugℏ his goodnesse, and more a kinge is bounde to obey
and serue God thanne another symple creature. So that it displesed
botℏ vnto God and vnto her husbonde of that she had do and saide, in
so
moche that from that tyme
forthe her husbonde escheued her cumpany, and she fel vnto gret disese
and sikenesse; For God shewed her gret punissyon for her pride and
foly. For euery good woman owithe to move and excite her lorde and
husbonde unto the seruice of God, for aƚƚ good and worshipe that
man or woman hathe, it comithe of God. And therfor all suche as loue
to serue God and holi chirche, thei aught to be preised; and namly a
woman vnto her husbonde shulde not iape nor scorne hym for no manere
of thinge. And yef she had cause to speke of ani thinge, she owithe
to speke it in priuite and in goodly wyse vnto her husbonde, and
neither to ansuere nor to saie no thinge in the presence of the peple
vnto his displesaunce, for doute of mani gret Inconueniencys: as the
wise man saithe, "the displesaunt seruice or vngoodly ansuere of a
woman vnto her husbonde is cause and deceperacion of the loue betwene
hem, and causithe the man forto be yrous and cruel in worde and dede."
And therfor, faire doughters, bi this ensaumple take hede how aƚƚ
good women owe to be humble, curteis, and seruisable vnto her
husbondes.
[CHAPTER LXXVI.]
Another
MS. "In other." ensaumple of Bersabe the wiff of Vrie.
THis Bersabe duelled before the paleis of kinge Dauid, and, as she
kembed her hede atte a wyndow, the kinge perceiued her. And she was
right faire merueylously in euery beauute that longitℏ to woman,
wherwith the kinge was gretly tempted, and sent for her and
Here follows a lacuna in the MS., which is supplied from Caxton's translation, leaving out his //, and putting in some stops and capitals. [so moche
he dyde that he laye with her, and, bycause of the folyssh plesaunce
and delyte that he toke with her, he dyde sende his lettres to Joab,
whiche was chyuetayne and capitayn of his hoost, that he sholde put
Vrye in suche place that he myght be slayne. Vrye bare hym self the
lettres of his dethe, for in certayne it was done as the kynge
had̛wreton. And̛ thus
kynge Dauyd̛ made double synne, for an homycyde he was, and̛
hadde accomplysshed̛ and̛ done the synne of lecherye.
Wherfor God̛ was displeased, and sente to hym and to his reame
many euyls, wherof the nombre were to longe to reherce. And̛ all
this meschyef cam hy the pryde that Bersabee had of her herte.
Therfore a woman ought not to be proude of ony beaute that she hath
[or] shewe her self only to please the world.
[CHAPTER LXXVII.]
The demaunde or askyng that the moder of Salamon made. Capitulo lxxvij.
[T]He moder of kynge Salamon, whiche was a good lady, dyd̛
requyre of Salamon her sone that he wold̛ graunte and
fyaunce her to a man whiche was a paynym and̛ theyr enemye.
Salamon ansuerd̛ that this enemy shold̛ neuer haue the wyf of
his lord, his fader. She held her thenne for nyce and̛ ashamed̛
of that she had̛ be warned̛ of her demaunde and̛ requeste.
Therfor euery woman ought to thynke, or sℏe requyre her lord
of ony thynge, yf her requeste be resonable or not. I wold̛ ye
knewe the folysshe requeste which the duchesse of Athenes
made to the duke her lord̛. She had̛ a bastard̛ sone, and̛
therfor she made her requeste to her lord̛ that he myght haue
to his wyf his owne suster. And̛ the duk, that sawe her
symplenes, beganne to lawghe, and̛ dyssymyled̛ her requeste, and̛
sayd̛ that he sℏold̛ speke with his Frendes of it. She thenne,
that wold̛ fayn haue sene this maryage to be couenaunced̛ and̛
graunted̛ rested̛ not to speke to her lord of it, tylle at the laste
he sayd̛ to her that it shold̛ not be done; wherfore she tooke
suche a sorowe in her herte that she laye seke therof. The duk
prayd̛ her, and̛ also made her to he prayd̛ by other, to come &
lye with hym but she wold̛not. Wherfore the duke was wrothe,
& he sware and̛ sayd that neuer she shold̛ lye in his bedde, and̛
made her to be conueyed̛ in a castel. Here is thenne a good
ensample how a woman ought to be ware her self that she
requyre not her lord of nothyng vnresonable or dishonest, &
hou þat she must obeye hym, & not do lyke as þ e duchesse of
Athenes did, wherfor her lord exyled & put her fro hym.
[CHAPTER LXXVIII.]
The Iugement of the kynge Salamon. Capitulo lxxviij.
I Wylle telle yow an Ensample of a fals woman. Two wymmen
were somtyme, whiche bothe were lodged̛ in one hows, and̛
eche of them had̛ a sone, whiche children were bothe seke, and
bothe borne vpon one daye. It befell on a nyght that one of
them was by auenture smouldred̛. His moder, that sawe hym
dede, went anone as a fals woman, and̛ toke the other child̛
whiche lyued̛ & in hir cradell leyd̛ her sone whiche was dede,
and̛ he that lyued̛ she leyd̛ in her cradel. And thenne, whanne
the other woman cam to see and̛ take heed to her child̛ and̛
sawe hym that was dede, she anon knewe that it was not her
sone; wherof sourded̛ a grete content and stryf bytwene these
two wymmen, in so moche that the cause and̛ matere was
brought tofore Salamon. And after he had herd̛ their debate
and̛ stryf he sayd̛ "Lete a swerd be brought hyder, and̛ I
shalle parte this child in two, and gyue to eche of them one
half." She to whome the child̛ apperteyned̛ not, answerd̛ and̛
sayd̛ she was content; and̛ she that was moder of the child
sayd̛ "Rather than it shold̛ be done, I haue leuer to quytte
yow and̛ gyue yow my parte, soo that his lyf may be saued̛"
Thenne the kynge iuged̛ that the child̛ shold̛ be gyuen to her
that wold haue hym to be saued̛; and soo was the treason of
the fals woman approuued̛ and̛ knowen.
[CHAPTER LXXIX.]
How the synne of the fader is noyus to his Children. Capitulo lxxix.
[A]Nother ensample was of the wyf of kynge Roboam. She had̛ a
child̛ whiche was seke, wherfor the kyng sente the quene to a
holy prophete, to praye hym that he wold impetre to God̛ the
helthe of theyr child̛. The quene wente to hym, and̛ as she
was come tofore the dore of his hows, and̛ or euer he sawe her,
by the grace of the Holy Ghost, he knewe what she was, and also what
she wold̛ and̛ sayd̛ to her with a hyghe voys, "Quene,
wyf to Roboam, your sone deyd̛
this nyght of a good̛ dethe. But alle thyne
other children sℏalle deye of euylle dethe, bycause of the synne
of theyr fader, thyn husbond̛, whiche is a tyraunt ouer his
peple, lecherous, & of euylle conscyence." The quene wente ageyne
homeward̛ and fonde her sone cold and̛ dede, and̛
told̛ her lord̛ what he hadde sayd̛ but therfor be
amended̛ hym not. Wherfor perysshed̛ alle his
children. And̛ thus is here a good̛ ensample to vse
and̛ kepe honeste lyf, and̛ to loue and̛ kepe in ryght
his peple, and not greue them as Roboam dyd̛. For the synne of
the fader and̛ moder is noyous to the children, as ye haue
herd̛ tofore.
[CHAPTER LXXX.]
How none ought to repreue other of his meschyef. Capitulo lxxx.
I shall telle you another ensample, how Anna, the wyf of Thobye,
spake folysshly to her lord̛, whiche was a good̛ and̛ a
hooly man, and buryed̛ the dede bodyes whiche a paynym made to be
slayn in the despyte of God̛ and of his lawe, the whiche was
callyd Senacherib.]...
holy
name. It befeƚƚ that upon a tyme the dunge of swalues feƚƚ
into the eyen of this good man Tobie, wherof that he was longe tyme
blynde, and in despite hereof his wiff saide vnto hym that the God for
whom he had beried so mani dede men shulde yelde hym ayen his sight.
An d the good man ansuered her ayen in gret pacience, that alle was in
the plesaunce of God; and wherupon it befeƚƚ that she thereafter
was gretly punisshed with diuerse maladies; and whanne it plesed vnto
God, he yalde ayen the sight vnto this good man. And bi this
ensaumple no goode woman shulde not dispise nor speke vnkindely unto
her husbonde, ne sette the lasse bi hym for ani sikenesse that God
sendithe; for the honde of God is as weƚƚ vpon hem that be hole
as upon hem that be sike, as ye haue herd bi Tobie, that was made hole
of his sight, and his wiff that spake eueƚƚ was made sike.
Wherof y wolde that ye knewe an other ensaumple of Ragueƚƚ, that
had .vij. husbondes, whiche the deueƚƚ slow aƚƚ, for as
moche as they vsed unkindely werke, whiche as be not for to be
reherced. And this good woman undertoke and blamed atte a tyme her
godsib, secretely betwene hem bothe, of an eueƚƚ dede that she
had do; but she, that was ferce and proude, reproued her opinly of her
vij husbondes. And the good woman ansuered no thinge ayen, but [toke]
aƚƚ in pacience, and began to wepe, saieng she might not do
therto, and that God dothe aƚƚ atte his plesaunce. And whanne
God sawe her humilite, he gaue her the yonge Tobye to husbonde, and
they had children and
moche
worshipe togedre. And she that had chidde with her before and
reproued her, hadde moche shame and eueƚƚ ende. And the good
woman had
worshippe and good in gret habundaunce; and therfor it is
good ensaumple that none shulde reproche atte otheres blame
nor harme, for the veniaunce, punissiones, and the iugementis of
God be meruailous. And suche ofte putte gret blame in other,
whiche as God punisshethe after with gret veniaunces.
And yet y woll tell you an other ensaumple upon
the vertu of pacience.
YE haue weƚƚ herde as upon that, as tellithe the Bible, how
God wolde, and sufferithe Iob, that was an holy man, to be tempted,
and to faƚƚ from gret higℏ worshippe and richesse into lowe
astate, and thereto pouerte, as he that was as mighti as riche as a
kinge; Furst, how he lost is .vij. sones and iij doughtres; after,
aƚƚ his bestailes and richesses, and aƚƚ his faire duellinge
places ybrent, so that there belefte hym no thinge saue only hym selff
and his wiff. And in so moche that for his gret pouerte he had no
loginge nor duellinge place but upon a donghiƚƚ, wherewith he
hadd also gret sikenesse, maladie, and lacke of sustenaunce. And but
as his wiff, with the releef of that that pepiƚƚ gaue vnto her,
she susteyned his lyff in moche tribulacion and anguisshe of pouerte,
wherethorugℏ that upon a tyme she waxe Inpaciens and wrathe, by
temptacion of the fende
"Of the fende" repeated in the MS., and saide vnto her husbonde, "Sire, deie
here upon this donghiƚƚ, and blame God of
this dissese, sen ye mow haue no beter." And the good
man ansuered her in this manere paciently, "As it plesithe vnto God,
so mote it be; for God yeuith aƚƚ, and God may take aƚƚ, and
euer more ythanked be God, and blessed be his name." Nor neuer, for
sorw nor annoy that God sende hym, he saide neuer other wise, but euer
thanked God in gret pacience; for there was neuer dissese that he
suffered that made hym inpacient, but atte aƚƚ tymes he thanked
God. And whanne almighti God had so assaied and proued hym, and his
gret humilite and pacience, he redressed aƚƚ, and gaue hym as
moche honoure, worship, richesse, and prosperite, as he had before in
aƚƚ manere wise. And as
this befeƚƚ in the olde testament, right so it befeƚƚ in the
nwe testament; as ye shaƚƚ finde in the legende of seint Eustace,
that loste londes, goodes, wiff, and childe, wel nigℏ the space
of xiij yere; and afterwarde God releuithe, and restored hym ayen his
wiff, his children, and aƚƚ hys goodes, in more prosperite [and]
wordely worshippe thanne euer he had before that tyme. And therfor
here is a good ensaumple that no creatoure shulde disese other, for no
aduersitee that God sendithe, for there is no man wotithe the fortunes
nor anentures cominge, or what shaƚƚ befaƚƚ, for that is in
the knowinge and sufferaunce of God. And for ani tribulacion that may
befaƚƚ, euermore man is ybounde to thanke God, and to resseiue
aƚƚ in pacience, with faithefuƚƚ hope in the mercy and grace
of God, as ye may see the ensaumple here of Job and seint
Eustace, that suffered mani tribulaciones,
pouertees, and aduersitees, and aƚƚway thei wost weƚƚ in
thare thought and beleue that it was in the might of God to releue and
forto store hem vnto the double, whanne it liked hym of his grace.
Lo, thus may ye see and know the gret merite and rewarde that longithe
vnto these vertues, pacience, humilite, and good hope, and euermore
atte aƚƚ tymes Iob thanking and seruing God.
[CHAPTER LXXXII.]
[Of King Herod and Herodias.]
ANother ensaumple y wiƚƚ teƚƚ you of an eueƚƚ woman, Herodyas, whiche king Herode helde and withdrow from his brother, her husbonde, that was a symple man. But kinge
Herode was diuerse, coueitous, and right malicious; and this was
he that made slee the Innocens, weninge forto haue slaine the
almighti kinge Ihesus
MS. "Iℏc.". For whan the sterre made demonstraunce
of his birthe, wherof Herode hadde gret feere that such lynige
shulde take awey from hym his Reaume; and therfor he made
slee aƚƚ the yong children Innocens. And also he was falce and
traytour vnto his owne brother, in withholdynge and kepinge
hys wyff from hym, ayenst God and the lawe. Whanne seint
Iohan the baptist reproued of that foule synne, and
Omit "and." the falce woman
Herodyas, for hate and despite that she had vnto seint Iohan, because
he blamed her and preched ayenst her synne, she purchaced his dethe of
Herodes. This was a diuerse and a false woman, and so [s]he hadde an
eueƚƚ ende, and her fals lorde Herode also, for he deide of gret
veniaunce, that smale
wormes
slow hym as he slow smale children, yong Innocens. And right so it
plesed vnto God that he shulde deye vengeably, bi the leste quicke
thing that might be, as bi smale wormes in his hondes, in aƚƚ his
membres and body, that ete hym, and made hym forto deye. Lo, thus y
haue spoke unto you of diuerse women that were not good, as it is
continued in the Bible, and forto be ensaumple vnto you and other,
that ye may be ware do none eueƚƚ; and so y shal now entrete and
teƚƚ you of a good woman, the whiche holy scripture preisithe
gretly. And therfor it is good to remembre and to recorde the
condiciones of the good, in ensaumple to other bi thaire vertu; for
the good dedes in vsaunce of hem that were good is a faire mirrour and
gret ensaumples vnto women that be now, and also for hem that
shuƚƚ be hereafter: whereof the furst
[CHAPTER LXXXII.]
Ensaumple is of Sarra, whom the scripture hathe in gret Recommendacion.
SArra was wiff vnto Abraham, and she was bothe good and wise, and
God kepte her from mani periles; for whanne king Pharao toke her bi
strengthe, God sende hym mani sorues, sikenesses, and mischeues, vnto
the tyme that he had deliuered and Restored her ayen vnto her
husbonde. And so God kepte and saued her, thorugℏ his goodnesse and
her holy praiers, as be hathe kepte and saued mani holy men and women
from water, from dethe of suerd̛ and from many other turmentys,
as it is conteyned in the legende of the
lyff of seintes. This Sarra suffered mani shames and
mani sorues, and she was an hundred yere baraine of childe beringe;
but for the ferme faithe and the
trouthe that she had alwey vnto her hushonde, and for her gret
humilite, God gaue her grace to conceiue a faire childe, whiche
was after an holy man, and that was Ysaac, of whom that come
the .xij. linages whiche God gaue vnto hym for the bounte of
his true moder.
[CHAPTER LXXXIII.]
[[no bracket]Of Rebecca the wife of Isaac.]
ANother ensaumple y shal teƚƚ you, of Rebecca, whicℏ was
a woman of gret goodnesse and passingly fairenesse, and fuƚƚ of
aƚƚ vertuous condicion. And this Rebecca praisithe gretly holy
scripture, as to be faithefuƚƚ and humble; and she was wiff vnto
Ysaac, moder vnto Iacob, as the scripture witnessitℏ, and how she
loued and honoured her husbonde aboue aƚƚ thingges. And she
kepte her selff euer more curteys, and so humble and so plesaunt of
ansuere vnto her husbonde, that as the dethe she dede to do hym
plesaunce, or to make hym wrothe, so that, bi gret humilite that was
in her, she semed beter to haue be the seruaunt or the chaumbrere of
the hous thanne for to haue be the ladie or maistresse. And she was
longe tyme barein, but God, that louithe truthe and holy mariage, and
for the gret humilite of her, he sent her .ij. children, whiche were
yborn̄ atte one tyme, and that one was Esaw and that other Iacob;
whiche Iacob hadde .xij. sones that were the princes of .Xij. lynages,
wherof the
pisteƚƚ upon
the feest of Alhalwynne makithe mencion. And this Rebecca loued best
her sone Iacob, and she made hym bi her gret wysdom to haue the
blessinge of his fader, bicause he coude best cheuisshe hym selff, and
was of good puruiaunce, and in that she was like vnto the condicion of
a lyonesse, that louithe the faon beste of her bringinge forthe, that
canne leue by praye, and puruey for hym selff. For Iacob was of gret
prudence, and Esaw loued huntyng for the venison, and to pley and to
chace for the wylde beestis in the forest. So that the childe of one
fader and of one moder be not of one condicion, but they loue and
desire eche contrarie unto other.
I Shaƚƚ teƚƚ you an ensaumple of a good man and of a good
woman, that were longe tyme togedre, and thei might haue no children;
and atte the laste God sent hem a childe of gret fairenesse. And
before that thei hadde ani childe, they hadde promessed vnto God that
thei wolde yeue her furst childe vnto the seruice of God and vnto holy
chirche. And after that, thei had another childe, that was not so
faire, and thanne thei chaunged her purpose, and wolde putte the
childe that was not so faire vnto the seruice of the chirche, and thei
wolde withholde the fairest to be thaire heyre. Whereof God was
displesed, and toke awey from hem bothe her children; nor neuer
afterwarde they hadde no mo children, wherof they had̛ gret soru
and displesaunce, but God
lete
hem wete bi the prophete the cause and occasion therof. So that bi
this it is good ensaumple how in what wise no creatoure shulde make no
promesse vnto God, but suche as they wolde truli holde, for God may
not be scorned nor deceiued, as he that wolde haue geue hym the
foulest, and haue kepte the fairest for hym selff. For there shal
neuer come no welthe vnto hem that do in sucℏ wise, as to avowe
her children vnto God and holy chirche for to be religious, and after
to withdrawe hem therfrom. Wherof y haue sayne these ensaumples bi
mani that haue be withdrawe oute of abbeyes, for thaire londes and
gret reuenus that haue befaƚƚ vnto hem after the decese and dethe
of thaire kynne and frendes; and aƚƚ it causithe couetise, that
hathe made hem for to leue thaire religiousete. They haue hadde
afterwarde therfor eueƚƚ ende and shamfuƚƚ, as men or women
that haue lyued in vnclene lyff ayenst the promesse and behest the
whiche they had made vnto almighti God, bi the aduise of her frendes
and thaire wilful consentinge.
[CHAPTER LXXXIV.]
[Of Leah the wife of Jacob.]
I woƚƚ teƚƚ you the ensaumple of Alia the wiff of Iacob. The
Bible praysithe her moche, and saithe that she loued her husbonde souerainly, and was of grete humblesse unto hym, with
aƚƚ the Reuerence that she coude, euermore atte aƚƚ
tymes. And whanne she hadde childed, she thanked God with gret
lowlynesse and deuocion. And therfor God gaue her the xij princes, of
the whicℏ there come xij lignes, the whiche were good and worthi
men, and loued and̛
dredde
God aboue aƚƚ thinges. And thaire fader and moder praied for them
euery day whiles thei were yonge, that God wolde puruey for them
thorugℏ his higℏ grace in suche wise as they might euermore
continue in her true seruice; and therfor thei were holy folke, and
they were worshipped before aƚƚ other. So here is a good
ensaumple that eueriche fader and moder is beholde to praie for her
children in the wise as the said Iacob an[d] Alia praied vnto God. For
y lete you wete that neuer, for defauute nor Riotte that her children
trespased not unto them, they cursed hem not atte no tyme, but blamed
hem with correccion as belongithe vnto fader and moder to do vnto
thaire childe; for an hundred tyme were it beter to bete the childe
thanne for to curse hym at ani tyme, for of cursinge befallitℏ
mani diuerse perilles, wherof y shaƚƚ teƚƚ you an ensaumple
of a woman that was frowarde and angri of lyght to displesaunce, and
she had an husbonde of the same condicion. And so they had a sone
that hadde do a defauute ayenst hem bothe, wherfor that thei cursed
hym, and the childe that was yonge and of liteƚƚ cunnynge
wratthed atte hem cursyng, and ansuered his fader and moder
Inpaciently and folyly, wherof the fader and moder were bothe yrous so
feƚƚ and displesed, bothe atte ones thai betoke hym and gaue hym
vnto the deueƚƚ of heƚƚ, and aƚƚ sodenly the foule
anemy cesed the childe by the armes and lefte hym up from the
erthe. And ouer aƚƚ where as the deueƚƚ had touched the
childe, the fere
fastened upon
hym in suche wise that the childe loste his membres, and was euermore
afterwarde disfigured. And therfor it is gret periƚƚ for fader
and moder to curse her children, ne forto destenie hem vnto any wicked
thinge, or forto yeue hem vnto the foule fende, that is Enemye and
aduersarie to aƚƚ mankynde. And therfor take here a good
ensaumple, and bethenke, in what wise ye be, ye owe to praie for youre
childe unto God, as Iacob and Alia
praied that God wolde yeue his children lynee and generacion
and multiplicacion and enhaunsinge vnto his glorie and worshipe;
and do not as the man and woman folyly for thaire wrathe to
curse thaire sone, & to yeue hym vnto the deueƚƚ of heƚƚ,
wherof the childe was euer after in periƚƚ aƚƚ hys lyff.
[CHAPTER LXXXV.]
Of Rachel the second wife of Jacob.]
ANother ensaumple y shaƚƚ teƚƚ you of Racel, the
second̛ wiff of Iacob, that was moder vnto Ioseph, that solde his
bretherin in Egipte. Of her spekithe the holy scripture, how truly
that she loued her husbonde, and of the gret obeysaunce that she was
vnto hym. So she was moder vnto the said Ioseph, of whom she deyed in
gesyne. And hit is saide that it was because of the pride and ioye
that she hadde of her childe, and thanked not God deuoutly of her
childinge, as Alya the furst wiff hadde ydo. And therfor here is a
good ensaumple vnto women in what wise thei owe to worship, to thanke,
and to praise God of his yefte of grace that sendithe hem good
auenture of her childinge and in her guyses.
As a noble lady that was quene of Hungri, that atte
the tyme whanne she shulde trauaile of childe, she sent vnto the
collages vnto the holy peple to praie for her and her childe, and
after the childes birthe the childe thanking and preisinge vnto
almighti God of his priuilege that had youen
MS. "youre." grace, helthe, and
prosperite, unto her and her childe. And, atte the day of her
Reueƚƚ and purificacion, that she shulde be cherisshed, she lete
it be do simply withoute gret noye, but sent for pore pepiƚƚ, and
gaue hem gode to worship God and to praie for her childe. And this
good ladi offered her owne childe atte the auuter before God,
besechinge hym with gret humilite and deuocion that wolde multeplie
her childe in his grace and loue of the pepiƚƚ; and in this wise,
thorugℏ the good̛ praiers of the moder, al her children were
enhaunced vnto gret worshippe and grace before God and the worlde; and
thus, bi uertu and humilite of this noble lady, aƚƚ her children
come vnto gret noblesse. Wherby ye may see how God is plesed with
deuoute praiers and of humble creatoures, for, of trouthe, the sone of
the fader of heuene descended from aboue into the glorious uirgine
Marie as moche for her humilite as for the chastite; for,
aƚƚ-be-it that she was pure, chaste, and clene, withoute ani
synne, so was she the most meke and humble of aƚƚ creatoures, as
it shewithe whan she conceyued oure Saueoure Ihesus
MS. "ihc." by the
annunciacion angelyk, where as she said her selff "Teche, lo, me, the
humble chaumbrere of God! his
wiƚƚ and plesaunce be fulfelled in me."
[CHAPTER LXXXVI.]
[Of the queen of Cyprus.]
ANd also ye shuƚƚ understonde, bi another ensaumple whiche y
shaƚƚ teƚƚ you of the quene of Cipre, she might haue no
childe, and she was of gret age; how be, atte the laste, thorugℏ
good praiers of her and of her husbonde, God sende hem a faire sone,
wherof there was made gret ioye thorugℏ aƚƚ the reaume. And
of the gret ioye that thei had, they made crie festis and iustis. And
thei sent for aƚƚ the gret lordes and ladies that might come to
the feste, where there was gret nobeltee and plente of Richesses, so
that aƚƚ was fulfelled with ioye and melodie of
mynstreƚƚ. And the fest was fulfelled and acomplet in eueri wise,
as longed vnto the hyenesse of the birthe of the kingges childe. But
how it befeƚƚ that for the excessiue vayne glorie of the birthe
that was made of the childe, & not thankinge God duly, deuoutly,
and humbly, as the king and the quene shulde haue do in yelding
prasing vnto almighti God, it happed that, whanne thei were atte dyner
in her most ioye, the childe deyde, bicause it was saide the childe
was ouercharged with couerture. And whanne this was opened, know, and
tolde thorugℏ the kingges court, al they that were before in gret
ioye and gladnesse, al sodenly it was turned into sorw and heuynesse,
and so thei departed. And, therfor, here is an ensaumple how there
aught not to be no suche fayne glories atte festis for the birthe of
the childe, but prasinge and
thankyng vnto God, praieng hym deuoutly to perfourme his
creatoure by his grace vnto good lyff and good ende; for God
yeuithe and sendithe where hym plesithe, bi praiere and good
levinge, and he withdrawithe his grace, and shortithe the lyff of
men and women and childe, bycause of synne.
[CHAPTER LXXXVII.]
[Of the daughter of Pharaoh.]
I Shaƚƚ teƚƚ you an ensaumple upon a good dede of
charitee of a kingges doughter, that norisshed Moyses, so as y
shaƚƚ saie you after the Iues, that were the pepiƚƚ of God,
thei were in seruage as prisoners in Egipte, where Pharo was
kinge. And bycause that he sawe the pepiƚƚ of Iues multeply
gretly, the said king Pharoo had gret displesaunce therof, and
comaunded to slee aƚƚ the children excepte one. And whan the
moder of Moyses saw that her childe must he deliuered vnto the dethe,
she putte her childe in a vessel within a Ryuer, and lete hym dryue
foorthe with the streme, and went bi auenture where it plesed vnto
God, as she that had gret pitee and sorw, and hadde leuer to putte her
childe in the hande of God thanne to see hym be slayne before her.
And so it plesed vnto God, the, vesseƚƚ aryued before the
chaumbre of the doughter of king Pharoo, within a lyteƚƚ yle,
where as the kyngges doughter and other ladies were in her disport and
playeng, and sawe the vesseƚƚ aryue fast bi hem; and the kingges
doughter with her women, thei went into
The French has "
dedens." the vesseƚƚ, where, thei
fonde a yonge childe of gret fairenesse. Wherof the kingges
doughter had bothe pitee and
ioye, and bare the childe with her, and made hym to be norisshed in
her garderobe, and called hym in bourde her sone; of the whiche childe
there come moche welthe afterwardes. For God ches and ordeyned hym to
be maister and gouernour of his peple, and shewid hym mani of his
secres, and toke hym the yeerde wherewith he departed the see, and
wherewith also he made the water to come, oute of the stone. And also
he toke hym the tables of the lawe, and shewed hym mani mo secrete
thingges, for the loue that God had unto hym. But for the nori-
ture and seruice that this lady had ydo vnto Moyses, she was right
weƚƚ rewarded, for God forgetithe not the seruice that is do by
waye of charitee and in reuerence vnto hym, as for to norisshe
orphelyns and for to endoctrine hem in vertu and science.
THer was a goodly lady that hadde but a yonge childe vnto her sone,
that wente forto bathe hym, and happed to plonge and to faƚƚ in a
depe pitte withinne the Ryuer, where as he was .viij. dayes. And the
moder that had loste the childe was charitable, and, in the reuerence
of God and of seint Elizabetℏ, had norisshed before mani pore children
that were faderles and moderles. So it befeƚƚ that the
.viij. nigℏt the moder dremed that her sone was in a depe pitte
fuƚƚ of water, and how seint Elizabeth kepte hym, and spekinge
vnto her in this wise, "That forasmoche as ye haue be pitous, and
norisshed pore orphelyns, God wiƚƚ not
that youre childe deye nor perisshe; wherfor drawe hym
oute of the pitte where as he is." And hereupon the moder arose; and
as she had dremed, she went, and had her childe hole and quicke oute
of the depe pitte withinne the Reuer; and the childe saide unto his
moder, "A faire lady hatℏ kepte me from dethe, bicause that ye
haue be pitous unto pore children, and norisshed the orphelyns for the
loue of God and of that ladi that wolde not suffre me to deye, but she
hathe saued me." Lo, herein is a faire ensaumple how it is profitable
to norisshe, with good wiƚƚ, pore orphelyns and yonge children,
and to putte hem to lerning of a science; for it is a charitable dede
that plesithe moche God. And also by this how it is sheued us in
ensaumple hi the hynde, that, whanne the moder of other bestis be
slaine, yet woƚƚ she gladly, of her gentiƚƚ nature, norisshe
the yonge ther as she comithe, and kindithe hem tiƚƚ they may
susteine hem selff.
[CHAPTER LXXXVIII.]
[Of Rahab of Jericho.]
ANother ensaumple y shaƚƚ teƚƚ you upon this same nature,
how it befeƚƚ in the towne of Ierico, there was a woman
that was called Raab, and she was blamed amonge the pepiƚƚ, but
she was charitable. So it befeƚƚ that certaine holy men were come
into the towne forto teche and preche the pepiƚƚ, and they fonde
the said pepiƚƚ peruerse, fuƚƚ of malice and cruelnesse, in
so moche that they were chased ouer aƚƚ, that of necessite they
went and hidde hem withinne the hous of Raab, under gret trusses of
flexe and hempe, so
that they
of the towne coude not fynde hem, for no serche that thei made. And
afterwarde, in the derke night, she aualed hem by a corde from aboue
of the toune walles, in suche wise as they were ascaped and were
saued, so that God quitetℏ her, and rewarded her gretly, for that
cause; for the toune was afterwarde take by thayre enemys, bothe men
and women, and pershed, sauf Araab and her meny, whom God kepte and
saued, for by cause that she had saued and deliuered his seruauntis
from thaire enemys. And therfor, as God saithe in the Gospeƚƚ,
that the good and the seruice whiche is do vnto his ministrees, in his
name and for his loue, that he wolde yelde it ayenne an hundred double
vnto hem that haue it; wherefor suche good dedes, it is noble thinge
to be do, and to vse, whanne they shaƚƚ be yolde ayenne an
hundred folde more.
THerof y wol that ye wote the ensaumple of seint Anastace, that was
putte in preson, but God made her to he delyuered, and lete her wete
that it was for because that she susteined and releued pore prisoners
with her owne good; for assone as she wost where there was any pore
prisonere that was yprisoned for ani necessite of wronge, of enmyte,
or be any deseite, she wolde goo releue hem, and yeue hem of her
goodes, and helpe hem vnto her deliueraunce; and for that cause God
guerdoned and quitte her therfor an hundred double. And also tℏe
good lorde Ihesu Crist saithe in the Gospeƚƚ, that, atte the day
of Iugement, he wolle
haue
mercy upon hem that visite and haue pitee upon poure prisoners, sike
folke, aud poure women that lye in Iesyne; for, atte the dredfuƚƚ
day, he woƚƚ axe acomptes, where as there shaƚƚ none sterte
to yelde ansuere, wherof y doute that mani shaƚƚ be reprised and
vndertake, in defauute of good ansuere. And therfor, faire doughtres,
thinke
therupon, and take ensaumple of seint Aragon that was quene of
Fraunce, that uisited the poure prisoners, and norisshed orpheliens,
and releued the sike folkes. And whanne she might not entende hereto,
for doute of disobeisaunce vnto the kinge her lorde, priuely she
forsoke her lorde, and refused aƚƚ worldely ioye, and come into
Peytiers, into an abbey of ladyes, and putte her selff in habite
amonges hem to serue God atte her leyser and plesaunce. And sen
hedirto God hathe sheued gret miracles for her; and how there was a
tree in the middes of her cloystre, that gaue vmbre and shadow of
longe tyme, and was woxe olde and drye; but God, atte the praier of
this holy lady, renued the tree in suche wyse as it hadde a nwe barke
aƚƚ fresshe and grene, and nwe braunches fuƚƚ of grene
leues, semyng vnto aƚƚ creatoures that it was a thing ayenst the
course of nature, but only by the might of God, to whom no thing is
inpossible. And so he hathe wrought for this good lady mani other
greet miracles. And therfor, here is vnto you good ensaumple to be
charitable, and to use the werkes of charite, as ye haue herde hefore
of two ladyes and of the good Raab, how in what wise almighti God
rewarded hem in the ende for
thaire good seruice.
CHAPTER LXXXIX.
[Of Temperance in eating and drinking.]
I wol teƚƚ you another ensaumple, of the fader and moder of Sampson the fort, whiche were holy folkes, and trew in her mariage, but they might haue no childe, how it be
that they made mani cryengges upon God, with praiers of high
deuocion. And it feƚƚ on a day that the good woman went
vnto the chirche, atte that tyme called the temple ; and so as
she made her praiers wepinge, and fuƚƚ of lamentacion, God
of his goodnesse hadde pite on her, and lete her wete bi an
aungel that she shulde haue a childe, the whiche shulde he
the strengest man that euer was, and he shulde enhaunce
the lawes of God bi his strengthe. And whanne this good woman had
vnderstonde by the aungeƚƚ in what wise she shulde haue a childe,
she went forthe in haste to her husbonde, and tolde hym how God of his
goodnesse hathe purueyed for her, and that she shulde here a sone,
wherupon her hushonde putte hym in prayer, beseching vnto God that it
plesed hym to shewe hym by his aungeƚƚ as he hadde shewede vnto
his wiff. And thanne God sent vnto hem bothe his aungel, speking vnto
hem in this wise, "God comaundithe you bothe to suffre and to do
abstinence, and that ye kepe and gouerne youre childe from excesse of
drinkinge, and from delicasies of diuerse metes for the aungeƚƚ
saide vnto hem, "excesse and gromandise in etyng and drinkinge werithe
ayenst the body and the soule" And whanne the aungeƚƚ had said in
this wise, he departed from hem, and they fulfelled the
comaundement of God bi the aungeƚƚ,
and fasted, and dede gret abstinence, & afterwarde thei hadde this
childe, that mightly maintened Goddes lawe ayenst the payent[s], and
made mani gret occysiones and dedly batailes upon hem, as God gaue hym
strengthe and halpe hym therto, for with his owne hondes he
discomfited .iij. M l persones. And therfor, bi
this, here is a good ensaumple to do abstinence, and for to faste; for
who so wiƚƚ deuoutly require and beseche God, it mot be by ofte
confession, with gret repentaunce of misleuyng, and bi fastinge and
abstinences, by the whiche we may wynne of almighti God aƚƚ that
we praie for. And as the aungeƚƚ saide vnto the fader &
moder of Sampson the fort, that thei shulde kepe thaire childe from
ouer moche etynge, but atte the houres resonable, and that more ouer
in special ouer moche drinkinge; wherfor that whanne the holy aungel,
that knowithe so moche bi the vertu of God, and defended these ij
vices, thanne it is gode ensaumple to aƚƚ men and women how thei
shulde eschew and be ware of these and of aƚƚ other vices. For
by this ij vices we entre into the .vij. dedely synnes, as ye shal
finde it more pleinly in the boke of youre bretheren, where it
spekithe how ther was an hermite that feƚƚ into that synne of
glotenie,
by the whiche afterwardeȝ he feƚƚ into aƚƚ the
.vij. dedly synneȝ, for he chesithe the synne of glotonie,
wenynge that it had be the leste of aƚƚ the synnes, wherof y shal
teƚƚ you how Salamon saithe in a boke that he makithe of an
ensaumple.
FUrst, that wyne troubelitℏ, makithe rede eyen,
and feble to the sight, and impetrithe the Eres herkeninge, and
stoppithe the nostrelles; and it makithe the uisage falce fleumed
rede, and fuƚƚ of white whelkes, and makitℏ the hondes to
tremble and to quake, and waschitℏ the good blode, und febelithe the
synnues and the vaynes; it chaungithe the body, and it hastitℏ
the dethe, and troubelithe the witte and memorie, wherupon, as saithe
Salamon, that there may be no good woman nor trewe of her body and she
be drunken, for, of aƚƚ the [un]goodly condiciones that may be in
a woman, dronkynnesse is the worste; for whan she is drunke, she is
disposed to aƚƚ manere vnclennesse and vices. Wherfor, faire
doughtres, be ware of that foule synne and vice of dronkinnesse, and
of other delicious of ouer moche etinge; for onis vpon the day to ete
and drinke, it is angelik; and .ij. tymes it is the lyff of man and
woman; and for to ete ofte tymes after the flesshely appetite, it is
the holy lyff
? for holy (wholly) the lyff. Fr. "
vie de beste," p. 176, ed. 1854 of a beste. And aƚƚ comithe but of vsaunce and
custume; for right as ye custume youre selff in youre youthe in etinge
and drinkinge, and in aƚƚ youre other disposicion, right so ye
shaƚƚ desire euer more for to continue in youre age. And therfor
it behouithe and it is right necessarie, faire doughters, that ye
putte remedie euermore contrarie to the flesshely appetite, that vertu
and worship gouerne you euer more; as ye may see bi this ensaumple of
the good aungel that taught and enformedthe fader and moder of Sampson the fort.
Fr. "
Sampson fortin." But this
aungel spake not in like wise as the aungeƚƚ that warned Zacharie
how that his wiff shulde bere a childe and shulde be called Ioℏn,
the whiche shulde neue[r] drinke wyne nor ale. But this
childe Sampson was ordeined and enstabelisshed by the might
of God, and bi the swerde, to kepe the faithe ayenst the payens
and Ennemys of God. And seint Ioℏn was committed̛ and
ordeined bi God to preche the faithe, and forto be mirrour
and ensaumple of chastite, of fastinge, and abstinence, and
forto were the hayre, in shewing vnto us oure saluacion and
lyff euerlastinge; how be it that y passe ouer in this matere,
and y shal teƚƚ you an other ensaumple.
CHAPTER XC.
[How children ought to be sent to school.]
I Shaƚƚ teƚƚ you an other ensaumple of a good woman and a
lady, that hadde a doughter ynamed Delbora, whicℏ doughter she
putte vnto scole; and by vertu and grace of the holy goste, this maide
Delbora, so fuƚƚ of pacience and of sapience, she loued holi
scripture, & she was of holy lyff, and knewe the secretis of God,
and spake of thinges that were to come, in so moche that, for so gret
wisdom that was in her, as the pepiƚƚ was counsailed bi her,
& in especiaƚƚ of thingges that were to comen touchinge vnto
the Reaume. And she had an husbonde that was dispiteous and
crueƚƚ, but she, [by] her gret witte and good gouernaunce, she
coude byhaue her selff so weƚƚ vnto hym that euer more she plesed
hym, and brought hym oute of hys frensye, and made hym paisible
vnto her and vnto aƚƚ
other peple. And bi this good ensaumple that yong women, maydenes,
shulde be putte vnto scole to lerne vertuous thinges of the scripture,
wherethorugℏ thei may the beter see and knowe thaire sauuement, and to
dueƚƚ and for to eschewe al that is euel in manere, as dede the
good lady Delbora. And in the same wise seint Katerine, that, by her
witte and clergy, with the grace of the holy gost, she surmounted and
ouercome the grettest philosophers in Grece, and by her clergie and
stedfast faithe she wanne the victory of martirdom. And her body was
borne xij Iurneys longe upon the mount Synay bi the aungeles of heuen,
where as
her blessed bodi yeldithe oyle vnto this daye. And yet y shaƚƚ
teƚƚ you an ensaumple of a childe of ix yere, the whiche had be
iiij yere atte the scole; and bi the grace of God he disputed the
faithe ayenst the payens, and ouercome hem aƚƚ in errour; so that
there was sum of the payens that, whanne they aspied hym, thei toke
hym and manaced hym to stone hym vnto detℏ, or ellys forto do hym to
deye by sum other cruel turment; but, for no thinge that they coude
do, they might not make the childe forsake his faithe; and atte the
laste they axed the childe where was his God that he leuid Inne. And
he ansuered hem, "My God is in heuene, and euermore stedfastly
withinne my soule, and within myn herte;" and hereupon the payens
slougℏ the childe, and for dispite drowe oute his herte, forto
see yef hys God were therin, And whanne
they had opened his hert, they sawe that there flawe
oute of it a white doue. And bi that miracle, mani of hem were
conuerted vnto the faitℏ, and beleued in God. And therfor this
is a good ensaumple to putte yonge children vnto the scole, and to
make hem bokys of wisdom and of science, and bokes of vertu and
profitable ensaumples, whereby they may see the sauement of the soule
and of the body by the ensaumples of good leuinge of the holy faderes
before us, and not forto studie in the bokis that speke of loue
fables, and of other wordely vanitees. For it is beter and more noble
thinge to here speke of good ensaumples, and of vertuous leuinge of
seintes, whiche profitethe to oure sowles and body, thanne forto
studie or to rede of fayned stories and fables, suche as may not cause
encrese of science, and is inprofitable vnto the soule. How be it
there be suche men that haue opynion that thei wolde not þat her
wyues nor her doughtres shulde knowe no thinge of the scripture : as
touchinge vnto the holy scripture, it is no force thougℏ women
mediƚƚ not nor knowe but liteƚƚ therof but forto rede; eueri
woman it is the beter that canne rede and haue knowinge of the lawe of
God, and forto haue be lerned to haue vertu and science to withstonde
the perilles of the sowle, and forto
use and excerse the werkys of thaire sauement, for that is
thinge aproued and necessarie to aƚƚ women.
CHAPTER XCI.
[Of love to stepchildren.]
AN other ensaumple y shal teƚƚ you, of a good lady named
Rutℏ, of whom des
cended the
kinge Dauid. Holy scripture praisithe moche the same lady, for she
louithe God truly, and she honoured hym. And she honoured and obeyed
vnto her husbonde, as a good woman, atte aƚƚ tymes; and for the
loue of her husbonde she honoured and loued aƚƚ his frendes, and
bare hem more fauour and priuete thanne vnto her owne frendes;
wherupon it befeƚƚ that after, whanne her husbonde was dede, his
sones that were of another wyff, they wolde haue lefte her no thinge,
nor londes, heritage, nor meuble; and she was of a straunge contre,
and fer from her frendes. And the woman feƚƚ into a gret
heuinesse bi the occasion hereof; but the frendes of her husbonde,
that loued her for the gret goodnesse and chersinge that thei had
founde in her the tyme before in her husbondes [lyff]
"
Mais les amis de son feu seigneur, qui l'amoient pour la grant doulceur et la priveté et le grant semblant d'amour et service qu'elle avoit toujours porté," p. 179, ed 1854., they withstode
ayenst the sones of her husbonde. And thei were with her in her
helpinge, in so moche that she had al that she aught to haue by right
and of custume. And in this wise the good woman saued and wanne her
owne, for the frenshipe and good campani that she had ydo vnto the kyn
of her husbonde, and vnto his frendes, whiles he was leuinge. And
therfor here is a good ensaumple how euery good woman owithe to
worshippe and to loue kyn and frendes of her husbonde; for ay the more
semblaunt of loue that she shewithe vnto hem, the more welthe she shal
haue amonges hem. So as it befeƚƚ vnto the good lady right that,
forto loue and worshippe the kyn and frendes of her husbonde, she
recouered her iuste partie of
the heritage and the goodes of her husbonde, in the manere as ye haue
herde.
CHAPTER XCII.
[Of women who honour their husbands.]
NO[w] y wol teƚƚ you another ensaumple of a good lady
þat owithe gretly forto be praysid, and she was ynamed Abygal,
& she had an husbonde that was of meruailous conuersacion vnto
her, and unto his neigheboures, and eueƚƚ spekinge of hem. So it
befeƚƚ he had do a forfeit vnto the kinge Dauid, wherfor that the
kinge wolde destroie hym and putte hym to dethe; but the good woman
his wiff, that was wise, she went vnto the kinge, and clothed her
selff in louly wise, and with the faire speche that she made, she made
pees betwene the kinge and her husbonde, so that she kepte hym atte
that tyme, and at mani other tymes, in gret and diuerse daungeres and
periles, that he had deserued bi his folyes and hys wicked speche.
And atte aƚƚ tymes this good ladi amended his defauutes by her
prudence and goodnesse, wherfor that she owithe to be gretly preised,
And also for as meche as she suffered paciently the payne and sorw
that he made her forto endure. And therfor here is a good ensaumple
vnto euery good woman how she is beholde to suffre her husbonde; and
þat she owithe to supporte hym ouer aƚƚ and to saue and
kepe hym, how he it that he be fole or diuerse, synne God hathe knette
hym togedre by bonde of mariage; for, in as moche as she hathe gretly
to suffre, and she deport her selff humbly, and gouerne her goodly
vnto her husbonde, and ayenst
his folye, so moche the more she shaƚƚ be beloued of God, and
worshipped in the worlde; as y wiƚƚ shewe by an ensaumple of a
good lady and wife
MS. "wise." vnto a Senatour of Rome. This Senatour was
Ieloys of his wiff, and withoute cause, and he was diuerse, angry, and
dispitous vnto her. So it befeƚƚ that he had waged bataile ayenst
another knight, but he was a cowarde, and failed the day of his
bataile, and his champion that shulde haue fought for hym was syke, so
that for the day he coude fynde no man that wolde fight for hym. And
in this wise he stode upon the point to be disworshipped;
but the good lady hys wiff considered the gret shame that shulde haue
befeƚƚ unto her lorde; she went her into a chambre, and made her
to be armed, and mounted vpon a good cursere, and rode into the felde,
and hadde her uisage deffait in suche wise that she was vnknowe vnto
eueri creatoure. And for as mocℏ as God sawe the bounte and
trouthe of her, and that she dede it in the saluacion and the worship
of her lord and husbonde, and for the loue that she had vnto hym, God
sent the victorie and the honoure be vnto her husbonde bi her handes,
for she conquered his enemy. And whanne the bataile was ydo, the
emperesse wold̛ se who was the champion for the senatour, and she
was brought ferthe and dysarmed before the Emperesse, and the
Emperesse knewe her weƚƚ the wyff of the Senatour; and from that
day ferwarde she & aƚƚ the ladies of Rome worshipped
and helde her in Reuerence
mocℏ more thanne euer thei hadde ydo before. And she was
meruailously worshipped and beloued, as weƚƚ for that she hadde
bore her stille simpely and debonairly atte aƚƚ tymes vnto her
husbonde, notwithstonding the displesaunce that he hadde ydo vnto her
in worde and dede, for this Ielosye, and withoute cause. And therfor
this is a good ensaumple how euery woman shulde lowly suffre of her
husbonde; for she that most sufferithe, and makithe no countenaunce of
her di[s]ese, she is worthi to be higℏly preised, as Salamon
saithe, where he spekithe of women, in praisinge some
MS. "sore." and in
dispraisinge of other.
CHAPTER XCIII.
[Of one of King David's wives.]
ANother ensaumple y wiƚƚ teƚƚ you, of one of the wyves of kinge Dauid, how she appeised the wrathe of her lorde. Ye haue herde how that Amon Rauisshed and defouled
his owne suster of her maydenhode, and how that Absolon her
brother venged that same foule dede, and slow Amon; wherfor that Absolon fledde oute of the contre, for that the kyng
his fader wolde haue slayne hym; but that good lady made
his pays vnto the kinge; for she shewed so mani good resounes vnto the
kinge her husbonde, that he forgaue Absolon aƚƚ his wrathe. And
she was not his owne moder, but wiff vnto his fader, but she kept and
helde in loue her lorde and his children, as a good lady, and as ought
to do eueri good woman. For a woman may not wel shewe gretter loue
vnto her husbonde, thanne forto loue his
children of another wyff, in that she conquerithe
double worshippe to susteine hem as moche as her owne; for atte the
laste ende she shaƚƚ finde thereby good and worshipe, as it
befeƚƚ vnto this same ladi, for, whan the kinge was dede, there
were sucℏ as wolde haue do her wronge, but the kingges sone
But Absalom, killed by Joab, died before David. See 2 Sam. xviii. 14, 15.—Clarendon Press, Reader's Proof. wolde
not suffre it, and saide opinly before the pepiƚƚ,
"Aƚƚthougℏ she were not his owne moder, she shewed hym gret
loue and kindenesse, and bare hym worshippe, and vnto aƚƚ the
kinges children that were comen of her body; wherfor she shal not lese
her right." And therfor, bi this is a good ensaumple how that eueri
woman shulde loue and worship her husbonde, and aƚƚ tho that he
come of hym, as the children that he hathe hadde bi his other wiffes,
and suche as be of his nexst kinrede, for gladly there is none welded
but hit deserued atte sum tyme, as ye haue herde how it befeƚƚ
vnto this goodly lady.
CHAPTER XCIV.
[Of the evil of flatterers.]
NOw y woƚƚ teƚƚ you another ensaumple of the quene [of]
Saba; and she was a wise lady and a good woman, and she came from the
parties orientys vnto Ierusalem to be counsailed bi the wise Salamon,
and she lost nother pas nor her trauaile. Wherfor, hi this good
ensaumple that euery good body owithe to chese a good man and a
prudent to be counsailed by, and forto holde the pepiƚƚ in loue
and concorde. For where as there be Riottis and debatys and striff,
the wisdom of gode counsaile of a prudent man withdrawitheand amoderithe suche thinges, and
sette
hem in pees, and bringithe hem vnto good ende; and who so
werkitℏ by good counsaile, leuithe in prosperite and shaƚƚ
ende worshipfully; as it befeƚƚ vnto this noble lady, the quene
of Saba, that come from fer contre to seke counsaile of the wise
Salamon, kinge of Ierusalem.
ANd yet y wolde that ye knewe an ensaumple of an Emperour in
Rome. This saide emperoure on a tyme befel sike, and shulde deye; but
aƚƚ his lordes and the senatoures, forto plese the emperour, they
saide vnto hym that he shulde be aƚƚ hole in hasti tyme after
that he had slepte and swette; but he had no frende aboute hym that
counsailed hym for the helthe of his soule. So he had a chamberleyn
with hym that he had norisshed from his childehode, and had serued the
emperoure truly euermore. This chamberleyn sawe wel that his lorde
might not ascape that dethe, and that aƚƚ the lordes counsailed
hym vnto his plesaunce. The chaumberleyn come vnto his lorde, &
axsed hym, "Sir! how fele ye youre self, and in youre hert ?" And the
emperour saide vnto hym, "Y fele my selff right feble and sike."
And thanne his chamberlein beganne to saie vnto hym in right discrete
and goodly wise, "Syre! God hathe yeue you in this worlde gret
honoures, Richesses, and alle worldly welthe and ioye; wherfor, thanke
God therfor, and haue youre mynde vpon hym for his goodnesse; and of
the worldely goodes that he hathe sent you, departe hem amonges
the poure pepiƚƚ, and to
suche as haue nede therto, and dispose youre self in suche wise as
there be founde no reproche in you before God." And the emperoure
herkened wel vnto that he counsailed hym, and saide vnto hym in this
wise, "Beter is the frende that prikithe, thanne the flatour that
oyntetℏ." And this he saide bicause of the lordes spake no
thinge vnto hym but for the helthe of his body, for to plese hym, and
to flater hym; and his chamberleyn spake vnto hym sharpely and truly,
for the helthe of his soule and for his saluacion. For who so louithe
the body, shulde loue the soule; for who so louithe his frende, he
shulde not flater hym, nor eschewe to counsaile hym truly in aƚƚ
that longithe vnto his
worshippe and profite, and euermore to teƚƚ hym his sothes
& trouthe withoute flaterie, or ellys he is not his good frende;
and not forto plaie with placebo, as the lordes dede with the
emperoure, notwithestondinge thei wost wel he was in that point
that he might not escape the dethe, and wolde not counsaile
hym the profit of his soule, as dede his trewe poure servaunt, the
chaumberlein, vnto his lorde that putte hym in the way of his
sauement. And so the emperoure trowed his counsaile, and departed his goodes, and gaue it largely for the loue of God.
CHAPTER XCV.
[Of the prophet Elisha.]
I Shaƚƚ teƚƚ you another ensaumple of a right good woman
that hadde a symple man vnto her husbonde; and thei were good folke,
and loued weƚƚ togedre, and the woman was ryght
charitable, and loued the seruauntes of
God. And so there was an holy profyt in the contrei fast by Ierusalem
that hight Elezeus, and this good [wo]man
Fr. "
Celle bonne dame," p. 185, ed. 1854. had gret deuocion vnto
this holy man, and required and praied hym forto come to herburgℏ
and loged in her hous; and her husbonde and she made a chaumbre
solitarie for this holy man, where as he might vse his deuociones and
serue God. But this woman might haue no child̛ nor lygne bi her
husbonde. This holy profit auised it, and praied for hem bothe vnto
God, in suche wise that atte the laste she conseiued and had a faire
childe, whiche leued vnto the age of xv yere, and thanne the childe
deyed in the same chaumbre where as the holy man was herborued and
loged before. And this good woman went and sought ouer aƚƚ in
the contre, til she had founde ayen this holy profete, and bi her
prayer brought hym ayen vnto her hous, and into the chaumbre, where
she sheued hym her childe that was dede, and saide in this wise, "A!
holy man, lo here the childe that God gaue me thorugℏ thi deuoute
praiere, whiche was aƚƚ my ioye and sustenaunce; y beseche the
that
thou wylt praie God to sende me my childe ayen, or ellys that he
wiƚƚ take me vnto hym also, for y wolde [not] leue after the
dethe of my childe." And this holy profit Eliseus had pitee and
compassion vpon this holy woman, and praied deuoutly vnto God,
wherethorugℏ the childe had his lyff ayen, and leued longe after
that, and was
an holy man.
Wherfor, my good doughters, ye may vnderstonde bi this, how it is good
and profitable to be aqueinted with holy men of good lyff and of good
conuersacion, as had this gode woman that had a childe bi the praier
of the holy prophete. And after the childe was dede, ayen bi the
praier of the said holy man the child̛ resuscited, and releued
ayen from dethe to lyff; and for certaine, God is this day as mighti
and as debonayre as he was euer here before vnto hem that deserue it.
Wherfor putte youre diligence with humble and devoute hert to serue
God, and holde the companie of good folke, of good leuing and of
charitable werkes, and truste hem that counsaile you to vertu and
worship; for aƚƚ goodnesse comithe therby, as it befeƚƚ vnto
this good woman, as ye haue herde before.
CHAPTER XCVI.
[Of meekness in women.]
ANother ensaumple y wiƚƚ teƚƚ you of a good woman that
hight Sarra.
Called by her father's name, Ragueƚƚ, on p. 102, above. Ye haue weƚƚ herde how she had vij husbondes, the
whiche were mischeued and slayne bi the Annemy of heƚƚ, bicause
thei were vntrue in thaire mariage; and how her chaumbrere reproued
her how that aƚƚ her husbondes mischeued and deied from her. And
this good woman sawe her chaumbrere wolde haue chidde and striued with
her, as a fole as she was, this good woman right wisly and humbly she
saide vnto her, "Faire loue! nother to the ne to me it apertenithe not
to speke of the Iugementis of God;" and more she saide not vnto her.
She sembled not vnto the doughter of a senatour of Rome, that
had so crueƚƚ hert
that she straue & chidde in the plaine strete wit her
neygℏboures, wherfor she had suche renoune that she was hadde
oute of her good helthe of body, as for frentyk and not of good mynde,
for whiche cause she loste her mariage. And, therfor, it is gret foly
to euery woman to chide, or ellys to ansuere vnto hem that be of suche
vngoodly condiciones, fuƚƚ of noyse and striff, and cruel, and
wilfuƚƚ [and] hasty, wherof y shaƚƚ teƚƚ you an
ensaumple that y sawe by a gentiƚƚ woman testi and hasti; wherfor
y saide vnto her, "Madamoiseƚƚ y praie you that ye ansuere not
vnto this fole, that is of suche condicion rather to speke eueƚƚ
than wele." But she wolde not do bi my counsaile, but chidde with
hym, and ansuered worse thanne she hadde ydo before, sayeng vnto the
man that he was not worthe. And he ansuered her that he was beter
worthe a man thanne she for a woman. And somoche the wordes and the
noyse encresed betwene hem bothe, tiƚƚ atte the laste the man
saide vnto her, he knew suche one that had her atte his comaundement
bothe day [and] nigℏt, whanne that he wolde, so that there was
moche foule speche betuene hem, and before moche pepiƚƚ, and the
woman defamed for her hautyuete and her foly and chidinge. And,
therfor, her shame and disclaunder was shewed opinly there before the
peple, that hadde no knowinge therof before. She was not lyke vnto
the wise Sarra, þat made no gret ansueres vnto her chambrere ;
for ofte tymes, by vnauised speche, of r[i]ght is made the wronge.
And it is a myschaunt thinge for any gentiƚƚwoman, other to striue or to chide in ani
manere, as y shaƚƚ shewe you ensaumple bi the properte of sum
bestis, as ye may see bi these curre doggis; of thaire nature thei
growne and berke euermore, but gentiƚƚ greyhoundes do not so.
And so aught it to be of gentiƚƚ men and gentiƚƚ women.
ANd also y shaƚƚ teƚƚ you an ensaumple of an Emperoure
that was ferce and right cruel, but he wolde neuer more
chide with no creatoure. And it befeƚƚ on a tyme that he
fonde his ij doughtres chidinge, wherfor that he wolde haue
bete hem, ne hadde it be that other went betwene. And
thanne he saide vnto his doughtres, "Oute of a gentiƚƚ herte
shulde neuer come velenye word̛ ne dede, for by chidynge is knowe
the gentil from the vilanie, that spekithe it with his mouthe." And,
therfor, it is gret gentilnesse and nobilnesse to be pacient and
humble, and not to chide, nor to striue in speche with suche as be not
wise. And for sertaine it befallithe often tymes, that a worde folyly
saide or folily ansuered, engenderitℏ suche thinge as after
causithe disworshippe and shame And therfor, faire doughtres, here is
ensaumple how ofter tymes ye shaƚƚ finde, as foles that be of
haultarie corage whanne there is holde noyse or Riotte ayenst hem,
they wiƚƚ ansuere and speke velanie thingeȝ of thaire
malice, suche as was neuer do ne thought, but forto auenge hem in her
gret yre. And as weƚƚ euery woman aught to be ware in ansueringe
her husbonde before pepiƚƚ, for mani causes, as forto holde her
pees and be
stiƚƚ, she
shaƚƚ haue worshipe and be holde wise of aƚƚ that know and
see her. And yef she ansuere vnto his displesaunce, there shaƚƚ
come vnto her harme and disworshipe, as it is saide before.
CHAPTER XCVII.
[Of Queen Esther.]
I Shaƚƚ teƚƚ you another ensaumple, of quene Ester, that
was a good woman, and a noble lady, and right wise,
and she loued & dredde the kinge her husbonde aboue aƚƚ
thinge; and holy scripture holditℏ her in gret recomendacion
for her goodnesse; but the kinge her husbonde was daungerous,
and of diuerse condicion with her, and fuƚƚ of vngoodly speche;
but for no thinge she wolde neuer ansuere hym that might
be to his displesaunce. But mani tymes whanne she sawe hym
bi hym selff, and that he was oute of his yre, witℏ her faire
and humble speche she coude so wel behaue her selff vnto
hym in goodly wise, that she shewed hym aƚƚ his faute; and
therfor the king loued her merueilously, and saide within
hym selff that he might neuer be wrothe with his wiff, she was
euermore so plesaunt and so weƚƚ auised in her speche, and in
aƚƚ thing, for it is one [of] the
Fr. "
une des bonnes taches," p. 190, ed. 1854. good thinge that may be in a
woman, to be in a liteƚƚ speche, and not to ansuere vnto her
husbonde in wrathe; for a gentiƚƚ hert is euermore dredfuƚƚ
other to do or to saye ani thinge that might displese vnto hym whanne
she owithe to loue, worshippe and drede. Wherof the tale is reported
in the boke of Kinges, of this good ladi that had so merueilous a
kinge and lorde vnto her husbonde
, but she her selff was euer humble and good. And
upon a tyme her gentiƚƚ woman saide vnto her, "By asmoche as ye
be faire and yonge, whi wiƚƚ ye not plaie and disporte you
otherwhiles?" And she ansuered hym ayen, "For y must meintayne and
gouerne my selff in suche wise as y
MS. ye. know best that it plesithe vnto
my lorde, myn husbonde, and as his wiƚƚ that y gouerne, forto
haue his loue in pees with hym euermore. And in this manere the good
ladi saide vnto her damoyseƚƚ and gentiƚƚ woman. Wherfor,
my faire doughtres, y praie you to haue these ensaumples in youre
herte, and in youre rememberaunce; and ansuerithe not with none
anoyeus wordes of ungoodly speche vnto youre husbondes, nor striue not
with youre langage with no creatoure; but euermore be gracious,
humble, and curteys, as was this good lady the quene Hester, as ye
haue herde. And, as she that saide vnto her damoyseƚƚ, her herte
was in the loue of her lorde and husbonde, wherby that she dede hym
euermore plesaunce, and lyued with hym in ioye and pees. And after
that, she saide vnto her woman, that thre thinges distrained her for
to eschewe diuerse plesaunceȝ, disportes, and other Ioyeuseie,
and tho were, loue, drede, and shame; and these iij thinges maistred
her
Fr. "
Ces iij. vertus la maistrioient," p. 190.: the loue that she had vnto her lorde her husbonde kepte her,
that neuer she wolde do thinge that was his displesaunce; drede, that
kepte her from synne and disworshipe; shame, to be auised and saued
from velanie reproche.
Fr. "
villain reproche."
[CHAPTER XCVIII.]
[Of Susannah the wife of Joachim.]
ANother ensaumple y shaƚƚ teƚƚ you, of Susanne, that was
the wyff of Iochim, þat was a gret lorde in Babiloyne. This
Susanne was a faire lady, and of holy lyff; and it befeƚƚ that
there were .ij. prestis of the lawe priuely hidde in a gardein, where
as this lady bathed her, and these ij preestis come sodenly vpon her
vnauised. And thei hehelde the gret beauute that was in her, and they
desired to fulfeƚƚ thaire flesshely delite and concupissent of
thaire body with her, in so moche that tho two false preestis saide
unto this good lady, that, yef she wolde not consente to fulfeƚƚ
thaire flesshely plesaunce, they wolde bere witnesse ayenst her that
thei had founde her with a yonge man with whom she hadde ydo
fornicacion and luxurie, and enfraynt her mariage, for the whiche she
shulde be bete with stones vnto the detℏ, or ellys her body
shulde be brent, as the vsaunce of the lawe was atte þat
tyme. Wherof this good lady was gretly abasshed, and in grete feere
and doute that, by the false witnesse of these prestis, she sawe her
dethe but yef she wolde consent vnto thaire foule delite ; for ij
witnesses were atte that tyme trusted and bileued, and moste, of hem
that were the prestis of the lawe. And hereupon she auised in her
thought and herte that she had leuer to dye the worldely and bodely
dethe thanne for to putte her soule in auenture and to do synne, and
to de[ye] upon the dethe euerlastinge
elle aymoit mieulx mourir de la mort mondaine quede la mort pardurable.", and refused the falce
prestis, and putte her selff in the wiƚƚ and in the disposicion
of almighti God, in whom
was
her hope and beleue. And she ansuered and saide vnto the prestis that
they were falce, and she wolde not consent vnto hem, but she
hadd̛ leuer to deye worldely dethe by falce accusacion thanne
forto deye in the sight of God rightfully, by cause of synne in
brekinge his lawe and the sacrement of mariage. And thanne these ij
prestes and iuges accused and witnessed ayenst this lady Susanne, how
they hadde founde her with another man thanne her husbonde
in the synne of aduoultre, wherfor that she was incontenent iuged vnto
the dethe. But she cried with higℏ voys vnto God, and with
deuoute praier, as he that knew the trouthe in kepinge her mariage, he
wolde vouchesauf entende to her deliueraunce. And almighti God, that
foryetithe noght his servaunt, sent sodenly Daniel, whiche with gret
voys cried and saide, " O ye iuges of Israel, iuge not vnto dethe the
woman whiche as Inconuenient and falsely acused of synne and blame,
hut her accusatoureȝ be enquered eche by hem selff in what wise
they fonde her;" wherof aƚƚ the peple was ameruailed to here and
s
MS. so. a childe speke in suche wise, and wost wel that it was by opin
miracle of God; and so they were departed, and eche of hem examined by
hem selff. And the furst saide that he had founde hem vnder a figge
tree, and the secounde saide he hadde founde hem vnder
MS. under vnder. a plumme tre
pruner. And for the defauute was in hem, they were bothe founde fals
of that they had saide, and they were iuged vnto the dethe. And, whanne they
sawe that there was
none other remedye but that thei shulde deye, they were beknowe of
thaire fals accusinge of this good ladi, and that thei had wel
deseruid the dethe. And therfor here is a good ensaumple how God
kepithe and sauithe hem that louitℏ and seruithe hym truly, and
putte al thaire disposicion
MS. dispocicicion. in his honde and grace. And this good
lady, that hadde ben [fainer
"
qui mieulx vouloit."] to chese the worldely dethe than
forsuere the lawe of God and to be fals in her mariage vnto her
husbond̛, doutinge the dethe euerlastinge of her sowle more
thanne ani worldely thinge, wherfor God of his goodnesse kepte and
saued her sowle, body, and worshippe, as ye haue herde. And therfor
euery good lady and euery good woman aught euermore to haue her faithe
& hope in God and in his lawe, nor for worldely ioye, ne payne,
nor drede of dethe, to consent to synne, nor to breke the sacrement of
her mariage, as by this good lady Susanne ye haue herd̛ faire and
good ensaumple. Wherfor, faire doughtres, y praie you that ye
withholde this ensaumple in youre herte euermore.
[CHAPTER XCIX.]
[Of Elizabeth, the mother of St. John.]
I Shaƚƚ teƚƚ you another ensaumple, of seint
Elizabetℏ, that was moder vnto seint Ioℏn. She serued furst
God, and after her husbonde, and loued and dradde hym. And yef there
hadde ani thinge befaƚƚ withinne hys hous that shulde haue turned
her vnto his displesaunce, she wolde amende it, or kepe it secrete
vnto the tyme that it were amended, in suche wise that her husbonde
fonde neuer occasion of disple
saunce; for she was so good, so weƚƚ auised, and
of so noble attemperaunce, that she kepte her husbonde in Ioye and
pees, and oute of wrathe. And so aught euery good woman to do in the
same wyse as this holy woman, that louithe and dredithe God, and bare
faithe and honoure vnto her husbond̛ And, therfor, God sent her
to bere a childe the good seint Ioℏn the baptist, in that she was
wel guerdoned, for a woman that louithe God and kepitℏ her clene
oute of synne, God rewardithe her in this worldely lyff, an hundred
sithe more after the departinge oute of this worlde, as God gaue vnto
this goodly lady bothe worldely prosperite and heuenly ioye
euerlastinge. And so he guerdonithe and rewarditℏ aƚƚ suche
as louithe hym and kepe truly thaire mariage, and haue thaire faithe
and beleue in hym; as these good ladies Elizabeth and Susanne, in the
manere as ye haue herde.
[CHAPTER C.]
[Of Mary Magdalene.]
ANother ensaumple y shaƚƚ teƚƚ you, of the Magdalene that purged and clensed her selff from synne by the teres of her eyen, wepinge whanne she wysshe the fete of oure
lorde Ihesu Crist, and wyped hem with the tresses of her hede.
She bewaked and wepte for her synnes, þat was the loue of God
and the drede that she had for her misleuinge. And in sucℏ
wise we aught to wepe and to haue gret sorugℏ for oure synnes,
with gret shame that euer we dede so moche vilesse and vnclennesse, and with gret repentaunce and gret humilite come to
confession, and to confesse, and shewe, and teƚƚ it oute vnto the
preest truly
and faithfully, in
the same manere, and the condicion and moyan, day and tyme, as the
synne hathe be do, withoute any excusacion for drede of God, and the
hardynesse that man or woman hathe with the shame of his misdede and
synne, & for to confesse it truly vnto the preest. That
shame, with forthenkinge of synne, auailithe moche vnto the mercy of
God, bothe in remission of his synne, and vnto the allegeaunce of
payne; for God, that seithe the humilite & knowithe the
repentaunce in euery herte vnto hem that be so sorufuƚƚ and
repentaunt of her misdede, he his stered vnto my[l]se, and eslargithe
his pitee vpon hem, and of his grace yeuithe hem pardone and
foryeuenesse; as he was mercifuƚƚ vnto this blessed and holy
Magdalene, whanne he forgaue her synne for the contricion and
repentaunce that she hadde. Another reson there is wherfor the
blessed Magdalene aught to be gretly praised: that was, for the gret
loue that was so feruent vnto oure lorde Ihesu Crist, that she loued
hym aboue ani thinge that euer was or might be. And for the gret
faitℏ that she hadde in hym, for the miracles that he wrought
whanne he resuscited the Laser, her owne brother, from dethe vnto
lyff, whiche tolde her afterwarde what payne it is to deye, and what
paynes it ys to suffre after this lyff, for hem that be synfuƚƚ
and haue leued in synne in this worlde. For the whiche cause the holy
Magdalene was neuer ioyfuƚƚ, but euer sorufuƚƚ of the dethe
and of the gret peyne after the departinge oute of this worlde, in so
moche that she putte her
lyff in
the desert, and lyued in gret abstinence the space of xx wynter. And
whanne she had so longe continued, doinge gret penitence, that as by
course of nature she might no lenger endure, God of his mercy visited
her, and sent her the heuenly fode & angelyk sustenaunce, with the
whiche she was refeccioned and sustened vnto her lyues ende. And
therfor this is a good ensaumple how good and how profitable it is to
be sorufuƚƚ for synne, and ofte tymes to be confessed, & to
do penaunce, almesdede, and praier, and to drede God, the dethe, and
the payne that is to come after this lyff for oure mysdede, as ye may
see by ensaumple of
this good holy Magdalene, that so moche loued and dredde God,
and wepte for her synnes, and with the teres of her eyen wysshe
his fete; and afterwarde she leued in desert longe tyme in
gret penitaunce; and atte the laste how God had pitee upon
her, and by the aungeƚƚ sent vnto her heuenly sustenaunce.
And in the same wise he wyƚƚ do vnto aƚƚ other good men and
women that will be sorufuƚƚ for her synne, and loue and drede
God, and do penitaunce in fastinge and abstinence, and for euer
more to refuse, and forsakinge synne, as did this good Marie
Magdalene.
[CHAPTER CI.]
[How women should care for their husbands.]
ANother ensaumple y shaƚƚ teƚƚ you of ij women, that were
the wyues of ij men that were oute of the beleue and faithe of
almighti God. Notwithstonding that her husbondes were wicked, the
women were good, and ministred and serued God truly; so by this is
good ensaumple
that euery good
woman, how so it be that her husbonde were of wyked condicion, the
woman shulde not therfor eschewe to be good, nor to take ensaumple
atte his wickednesse, but moche the rather to be pacient and deuoute,
and [to] contenu euer in praiers to purchace grace the rather of God
for her husbonde. For the goodnesse of the woman makithe [smal &]
lessithe the wickednesse of the man
Fr. "
amendrist le mal de lui," p. 196, ed 1856., and aswagitℏ the wrathe of
God, and encresithe hem bothe in good and in worshipe; for the good
dede of the woman supportithe the euel dede of the husbonde, as it is
conteined in the boke of lyff of the olde faderes, where he spekithe
of a wicked man that iij tymes he was saued from velayne dethe bi the
praier of his good wyff; and whanne it befeƚƚ that she deyed, and
her husbonde had no more the praiers of his goode wyff vnto God for
hym, the kynge of the contre made hym forto deye upon eueƚƚ
dethe, for his wicked lyff of the tyme passed. And therfor it is
necessarie vnto a man that is of wicked lyff to haue a woman of good
lyuinge; for in as moche as a woman felithe her husbonde of eueƚƚ
conscience and of other eueƚƚ lyff, so moche the more
she is bounde to be good, and do abstinence, and forto praie for hym;
for, and the goodnesse of that one supporte not the wickednesse of
that other, that is to saie, the goodnesse the wickednesse, aƚƚ
shulde perisshe and faƚƚ into perdicion. And yet y saie you that
obeysaiance vnto God, and the drede of God, is before mariage; for we
owe furste to obeye vnto oure Creatoure that hatℏ
made us vnto his semblaunce and ymage. For
the lawe comaundithe furst obeye vnto God; for no woman aught not to
serue her husbonde before God, of whom to serue comithe the proffit of
the soule that is euerlastinge. For, as the scripture saithe, that
aƚƚ the good seruice of the body is the saluacion vnto the soule,
for the welthe of the soule hathe he no parail; and therfor the wyf is
bounde furst to obeye and to serue God, and after vnto her husbonde,
by the faithe of mariage, and to praye for hym, benignely and
paciently to counsaile hym for the welthe of his soule, and so to
deturne hym from eueri eueƚƚ dede, in as moche as is in her
powere; for therto is bounde euery good woman.
[CHAPTER CII.]
[Of Martha the sister of Mary.]
ANother ensaumple, of Marthe, the suster of Marie Magdalene. This good lady was custumer
Fr.
coustumière. to herburgℏ the holy profitees and the seruauntes of God that
preched and taught his lawe, and she was fuƚƚ of almesse
dedes unto the nedy and poure folkes; and for her good
and holy lyuinge, oure lorde Ihesu wolde be loged in her
hous with her. And this was she that saide vnto oure
lorde Ihesu Crist that her suster the Magdalene wolde not
helpe her to aparaile the labour of the hous; but oure
Lorde ansuered her goodly, that Marie had chose the beter
seruice, for she satte at his fete and herde his doctrine, and
wepte, and made sorw for her synne, and cried hym mercy
with humble herte. As the good lorde saide troutℏ, there is
no seruice that God louithe so moche as to crye hym mercy,
and to be
repentaunt of
misleuinge, and to forsake aƚƚ synne; for seint Marthe dede her
seruice to herburgℏ and to logge oure lord̛ Ihesu, and forto
aparaiƚƚ mete and drinke for hym and his disciples, with goode
deuocion and trewe entent of her hert. For God dede mani miracles for
the loue of her, and come to comfort her in her deyeng, and receyued
her soule into his ioye euerlastinge and in this wise she was rewarded
of God for her true loue and seruice. So that, bi this, euery woman
may take
MS. toke. good ensaumple how it is good to herberugℏ the
seruauntz of God, and suche as be prechinge and techinge the lawe of
God and the faythe, and for to herburgℏ pilgrimes and other
peple, and to refresshe hem that be nedfuƚƚ to receiue almesse;
& God hym selff witnessithe in the Gospeƚƚ, that saithe atte
the ferefuƚƚ day of his gret Iugement he wol axe of hem that
shaƚƚ ansuere byfor hym, how and in what wise they haue receiued
and uisited the pore in his name, whanne as they shaƚƚ yeue
acompte of thaire habundaunce of the worldely goodes that they haue
had, and not gouerned hem vnto the plesaunce of God, in good werkes of
charitee, as they were lerned bi the comanndement of God to do. And
therefor it is a noble vertu to do almesdedes, and to herburgℏ
the seruauntes of God, and to Recomforte and uisite aƚƚ suche: as
by Iugement are
MS. and. pore, and in aduersite of prison, or in any other
infirmite
les pelerins, les povres, et les sergens de Dieu., for there befallithe euermore good auenture vnto hem that
do soo. And God rewardithe hem a thousande partiez aboue aƚƚ
that they canne or may do;
wherfor he saithe in the Gospeƚƚ, that who that
receiuithe ani of his seruauntis in his name, receiuithe hym selff,
for they be his messengeres & shew his trouthe and uertu.
[CHAPTER CIII.]
[Of women who were full of pity.]
ANother ensaumple there is, of the good ladies that wepte;
for oure Lorde whan he bare the crosse upon his shuldres,:
whereupon he vouchedsauf to suffre dethe, for the redem-
cion of us synners. These good ladyes were of holy lyff, and had her
hertis pitous, and God turned towardes hem and said̛ vnto hem,
"My doughters! wepithe not for me, but wepe for the sorues that be to
come; " and shewed hem the mischeef that is befaƚƚ sin
hedirwarde, as ye shal finde it in the boke that y haue made for youre
bretheren.
Cf. Caxton's "as hit is reherced, in the booke of my two sonnes." Sign. n in bk., p. 205 below. No copy is known. These goode ladyes, that had pitee upon the soru that oure
Lorde suffered, thei loste not the teres that they wepte for hym, for
he rewarded hem hyly: and therefor by this ye may haue ensaumple, how
euery good woman aught to haue pitee upon the disese of the pore
pepiƚƚ and seruauntes of God. As he saithe hym selff in the
Gospeƚƚ that, " Who that hathe pitee upon the pore, in the
reuerence and for the loue of me, y wol haue pitee and mercy upon
hem." And as the wise man saithe, "The woman, of nature shulde be
pitous moche more thanne the man, for the man is of more of harde
corage than the woman." And, therfor, it is saide, a woman that is not
humble and pitous she is mannisshe and not womanly, whiche is a uice
in womanhode to be rude or of hautaigne courage.
And also the wise man saithe, a woman
shulde not be a chiche of that she hathe in gret plente, that is to
saye, of wepinge teris, and of piteous herte, to haue pitee on the
pore peple, vpon her kyn and frendes, that she seithe in necessitee.
And there was a gode lady that was Countesse of Aniou, and founded the
abbey of Burgeyl, and she is there yberied; and it is saide she is
there in flesshe and blode, seminge in coloure thougℏ she were
quicke lyvinge. This good lady, she halpe and gaue her goodes vnto
her pore kyn, unto pore gentiƚƚ women and maydenes, to susteine
and meintaine her estate, to kepe from synne and mysleuinge. And she
enquered thorugh euery parisshe for pore men and women that were
wedded and had children, and had not wherewith to susteyne hem, and
for sucℏ and for diuerse sikenesses or other aduersitees might
not laboure ne trauaile, and upon poure women in gesyne: aƚƚ
suche
pepiƚƚ, and mani other, she releued and comforted with almesse of
her charitable deuocion. And also she hadde her medicines and surgens
forto hele and medicine aƚƚ suche as were nedefuƚƚ,
wherthorugh that for her bounte and goodnesse, God hathe shewed mani
miracles for her; for, as it hatℏ be saide, whanne she shulde
receiue her matenis, [t]he saulter or other bokes of deuocion they
were brought vnto her oute of the ayre as by miracle. And, therfor,
bi this a good woman may haue gret ensaumple how and what it is good
forto be pitous upon
the poure
pepiƚƚ, and to be charitable. So as atte this tyme y passe ouer
to speke more of these good ladyes, and retorne ayen to other
thingges, whiche y shal shewe vnto you in other manere.
[CHAPTER CIV.]
[Of charity and forgiveness.]
MI faire doughtres, be ware and kepe you weƚƚ euermore that ye
be not ouercome with the synne of yre or wrathe; for God saithe in the
Gospeƚƚ that we shulde foryeue aƚƚ oure mysdedes, and to be
fuƚƚ of pacience and humylite; for who- so desirithe vengeaunce,
desirithe contrarie vnto the lyff of the soule. For who-so takithe
vengeaunce upon his malefactoures, he lesithe the merite of humble
sufferaunee & pacience, whereupon oure Lorde saitℏ that
"rather make pees with thi neygℏboure, and be in charite togedre,
thanne thou come with discorde to make thine oblacion before myn
auuter." For, furst be in charite with aƚƚ creatoures, and thanne
suerly make thine offeringe and praier; for God receyuithe not the
praier nor oblacion of man nor woman that is in the synne of yre and
wrethe. For God, that made the pater-noster, saithe in the praysing
the fader of heuene, in ensaumple to aƚƚ creatoures how they
shulde foryeue,
Et dimitte nobis debita nostra, that is to saye, God
foryeue vs as we foryeue; and as we desire to haue mercy and
foryeuenesse of God, right so we must foryeue aƚƚ oure mysdoers,
euermore to be in charite. And who-so saithe or praieth his
pater-noster in other wise, he is not in parfite charitee,
and
thanne his praiers are liteƚƚ or not acceptable. Whereup[on] y
shaƚƚ teƚƚ you an ensaumple of a burioyse, a riche woman, as
y haue herde it preched, whiche as by seming was a charitable woman,
and fuƚƚ of ensaumples of good leuynge; Tiƚƚ it befeƚƚ
that she toke siknesse and shuld̛e deye; and the person of the
chirche, that was a perfit holy man and a good preest, and come forto
shriue her, and herde her confession. And whanne she shulde shriue
her of the synne of yre, the preest laide vnto her that she shulde be
in uerray charitee, and foryeue aƚƚ tho that had trespaced or
offended her, in the same wise forto axe foryeuenesse of aƚƚ them
that she had do vnto ani offence. And as unto that article, she
ansuered her confessour, that a woman that was her neighboure had do
vnto her so gret offence that she might neuer foryeue her with good
herte. But this good man, hi faire ensaumples, and with faire speche,
saide vnto her in that wise, oure lorde Ihesu Crist forgaue paciently
his dethe, and also he saide vnto her another ensaumple of a knightis
sone, in what wise, bi the counsaile of an holi heremyte, vnto whom he
was shriue, he foryaue hem that had murdred and slayne his fader, bi
the counsaile of the holy hermite, whanne he shewed hym in what wise
that almighti Ihesu oure saueoure forgaue and perdoned hem þat
crucified hym vpon the crosse, with mani other devoute and good
ensaumples that he had saide vnto the knightis sone, wherfor he
forgaue the detℏ of his fader at the reuerence of God, in so
moche that upon a tyme as he
kneled before the crosse, saieng hys praiers and
deuocions the crosse with the ymage bowed vnto hym, and [he] herde a
voys that saide to hym in this wyse, "For as moche as thou haste
foryeue the dethe of thi fader vnto hem that axed the mercy and grace,
in the reuerence of me and of my passion right so y foryeue the
aƚƚ thine offences and synnes; and̛ thou shalt haue my grace
euermore; and in the ende of thi lyff thou shalt dueƚƚ with me in
the ioye of heuene euerlastinge." & in this manere this good holy
preest counsailed this woman to foryeue the woman her neygheboure; but
for no amonestement nor counsaile that her gostely fader coude do nor
say, she
wolde not pardone, she was so fuƚƚ of yre, by encomberaunce of
the deueƚƚ, but she deyde in this foule dedly synne of wrathe and
yre. So that in the same night this holy man dremed that hym semed by
auision how the deueƚƚ bare awey the soule of this burioys, and
that he sawe a gret foule tode sittyng vpon her herte; and upon the
morw, whanne the day is come, it was tolde vnto hym that she was dede;
wherfor that her kyn and frendes were aƚƚ sembled forto bery her,
and sent for this preest to do her seruice forto bringe her body vnto
the chirche, as it is the vsaunce; but he ansuered hem that she shulde
not be beried, nother in the chirche, nother in none other holy place
where as the cristin bodyes were beried, for she deyde in dedly synne
of wrethe and yre, and wolde not foryeue another woman that was her
neygℏboure, of certaine
displesaunce that she had vnto her; for the whiche cause, that she
deied in dedly synne, she was dampned; & more ouer he saide vnto
hem that there shulde be founde within her body, upon her herte, a
foule tode. And for this cause her frendes were displesed with the
person, and saide it was not so, it was but a fa[n]tesi ; but her
frendes atte the laste opened her dede body, and fonde it trewe that
the preest had saide vnto hem, where they founde a foule orible tode
within her body, that grapped her herte with her pawes, wherof they
were hougely ameruailed. And thanne this holy man, this persone,
coniured this foule tode, wherfor that he was there in that place, and
what he dede. And this tode ansuered and saide, that he was a
deueƚƚ of heƚƚ, that by the space of twenty wynter he had
tempted that woman vnto mani synnes, but in special vnto that
whereinne he fonde most auauntage, and that was in the synne of yre,
or of wrathe, "for syn that tyme she had so gret wratℏ vnto her
neygheboure that she wolde neuer foryeue it; for y putte so grete
hate, that she might neuer beholde her with her sight but she were
oute of charite. And that other day whan thou herdest her confession,
y was vpon her herte, and grapped it so sore with my iiij pawes, and
helde it so streite and enpoysoned, that she might haue no wiƚƚ
to yeue foryeuenesse. And yet atte one tyme y had gret fere
that thow hast not take her away from me, and conuerted her with thine
longe prechinge and
good
ensaumples; but as now y haue the uictorie in suche wise as she is
myne, and shal be dampned in heƚƚ for euermore." And aƚƚ
the peple that were aboute, and herde this
MS. "and herde this & herde this." thinge, thei were aferde
and hougely ameruailed, and durst no more speke to burye her within no
holy place; but the body was ordeyned for, as longithe therto. So
this is good ensaumple how euery creatoure owithe to be in loue and
charitee, and to be mercifuƚƚ vnto hem that axe mercy, and to
foryeue with good herte; and who that wiƚƚ not foryeue, may not
be foryeue of God, and thanne might faƚƚ in sucℏ periƚƚ
as ye haue herde of this woman the burgoise.
[CHAPTER CV.]
Off hem that shulde come in the same estate as they be, and shew hem selff in suche wise, whanne thaire frendes and cosynes come forto uisite hem and to see hem,
wherof y shaƚƚ teƚƚ you an ensaumple.
THer was a knight, a noble man, that had ben oute in straunge uiage
byyende the gret see; and he hadde ij fayre neces, the whiche he had
norisshed, and afterwarde he maried hem and loued hem
meruaylously. And, in the comyng homwarde from his viages, he bought
for eche of hem a gowne of the best and goodlyest shappe and deuise as
atte that tyme, and weƚƚ & richely furred. And it happed he
come late vnto the manoyre and place of one of his neces, and cried
and called for her, and sent vnto her that she shulde come and see
hym. And she
went streite vnto
her chaumbre, forto array her in the most fresshe wise, and sent hym
worde that she wolde come to hym in haste; and so the knight abode and
sawe his nece come not, and sent ayen vnto her, and she ansuered and
praied he wolde not thenke it longe, for she wolde come vnto hym
anone. So the knight abode so longe vnto the tyme he disdeyned therof
that his nece taried so longe, and come not vnto hym, by as moche as
he hadde by longe tyme be in straunge
contre, and that she had not see hym a gret while before, and toke his
horse, and rode his waye, and went forto see his other nece. And as
faste as she herde the uoys of hym, she knewe it was her vncle that
hadde be so longe oute of the contre; not- withstondinge this woman a
liteƚƚ before, for her playser and disporte, toke upon her to
make leuein for brede of whete, and with her hondes as thei were,
pasted with the leuein that she handeled, al floury, in the estate as
she was, she comithe forthe with gret ioye, and enbraced hym
plesauntly betwene her armes, and saide vnto hym, "My dere lorde and
vncle, ye be right,wolcome ! in the same astate as y herde youre voys,
y am come to you for the gladnesse that y haue of youre presence and
of youre comynge as this tyme; but that y am come in so symple a wyse
before you, plese you to foryeue it me." And the knight rewarded vnto
the womanhode and manere of his nece, and within her selff he praised
her gretly, and he loued her moche the more thanne euer before. And
he gaue her the ij gownes
that
he had ordeined and bought for her and her suster; and so she that
come ioyfully in the state that she was in before her vncle, she wanne
two gownes; and she that taried to arraye her self so queintly, she
loste the grace and loue of her vncle. And, therfor, she that come
before her vncle in sucℏ arraie as she was inne, and
Leave out and. afterwarde
she went into her chaumbre and abeled her self in the best manere, and
sin saide vnto her vncle, "Y haue aparailed my selff in this wise to
do you the more honestly seruice," she wanne the loue and the grace of
her vncle. Wherfor, by this ensaumple, how a woman may with her
worshippe come to receyue her kyn, or [be] perfit founde, in suche
arraye and habilement as she is inne for the tyme. And there was a
boronesse that was a good lady, and she wolde not but seldom vse her
fresshe arraie, neither in the atyre of her hede nor for her body;
wherfor her seruauntes women saide vnto her, "Madame, for what cause
plese it you not to holde youre self beter beseyn in youre vesture ?"
and she ansuered her and saide, "And y were euery day in my good
array, and richely clothed, how moche and wherof shulde y be
amended the day of the higℏ fest, or whanne y most repaire
vnto the presence of my princesse and of other ladies? for the
vsaunce of the Freshenesse
MS. "Frenshenesse." and of goodly array requirithe
tyme and place; for euery day lyke to other is thinge comune,
it is selden praised." [
car chose commune n'est point prisée.]
[CHAPTER CVI.]
[Of a maid who was saved by a knight.]
I Shaƚƚ teƚƚ you an ensaumple of a knight that
faught and dede bataile for the loue of a
faire maide. Ther was duellinge, in the contre of a gret lorde, a
falce knight that required and praied a fayre yonge mayde of loue for
his foule delite; and she wolde not consent to his desire for no
thinge of beheste, or in ani other wise, but that she kepte her self
in clennesse of virginite. And in despite hereof, the knight thought
in hym selff that he wolde do her disworshipe and displesaunce; and by
treson he enpoysoned an aple, and gaue it vnto this mayde to bere it
vnto the lordes sone. And this yonge woman bare it fortℏ vnto
this childe, by the whiche he was enpoisoned; and thanne this untrue
knight accused her, and saide þat she hadde take and receyued
gret rewarde of the lordes enemys to enpoison his childe; so that this
yonge mayden was dispoiled vnto her smocke, and ordeined forto [be]
brent in the fyre; and she wepte and made gret lamentacion vnto God,
besechinge hym to be her comfort, and she was not gylty, and that it
was the false knight of whom she hadde resseiued the aple to bere it
vnto the childe. But the knight denied it, and there was none forto
offende
? for defende; see
["defence," l. 32.](P142L32) this mayde, nor that durst fight for her in that
quareƚƚ ayenst the knight: he was renomed so worthi a man in
armes. But almighti God, that helpitℏ euery rightfuƚƚ true
cause, had pitee vpon this mayde, that was Innocent of the dethe of
the lordes childe; and as by auenture of the grace of God, there come
a worthi knight ycalled Patrydes in the defence
of the mayden, as she
shulde be putte into the
fire.
The knight behelde her wepinge and
makinge so gret sorw, he hadde pite vpon her, and enquired of her the
cause of her disese; and she tolde hym from point to point of euery
thing the trouthe as it was, wherof the most party of the peple bare
her recorde & witnesse. And thanne the noble knight, that was
pitous and had compassion upon this mayden, gaged bataile ayenst the
false knight, and there was a sore bataile betwene hem bothe ; but the
discomfitture befeƚƚ upon the fals knight, and was mischeued for
his falsnesse; and upon the point of his dethe he knowlaged aƚƚ
the treson that he had wrought ayenst this yong mayde. But yt happed
so that the good knight was hurte in .v. parties of his body with .v.
dedly woundes, wherthorugℏ that he must nedely deye. And whanne
he was disarmed, he sent his sherte, that was pershed in .v. places
and aƚƚ blody, vnto the mayden for whom he hadde do his
bataile. And she resseiued it, and kepte hit aƚƚ her lyue, and
praied for hym contynuelly, for the gret goodnesse and kindenesse that
he shewed vnto her, to suffre detℏ for her deliueraunce, and for
to respite her dethe and aquite her of aƚƚ shame and aƚƚ
falce accusacion of treson, and ouercome her ennemie, and made her
free for euermore. Right so oure lorde Ihesu Crist faught for us, for
the gret compassion and pitee that he hadde upon aƚƚ humaigne
lynage, whanne he deliuered us from the derkenesse of heƚƚ and
dampnacion perpetuel, where as [he] faught for us by the vertu of his
glorious passion, whanne he
suffred for us his .v. woundes vpon the crosse, and bought us with his
precious blode, and receiued dethe for oure redempcion and
deliueraunce, and fraunchised us of aƚƚ thraldome, and restored
us ayen vnto his ioye and blisse euermore lastinge; and thorugℏ
hys mercy, debonairet[e], and vertu, and for loue and pitee that he
hadde vnto aƚƚ his creatoures. And in this ensaumple eueri man
and woman aught to haue pitee and sorw of the disese of thaire frendes
neighboures, and vpon the poure creatoures of God,—Right so as
the knight had pite upon the mayde,—and to wepe pitously, as
wepte the good ladyes after oure lorde Ihesu Crist, whanne he bare the
crosse to be crucified, and suffre dethe for oure synnes.
[CHAPTER CVII.]
[Of the three Maries, and of charity to the dead.]
ANother ensaumple there is, of the iij Maries, whiche cam erly in
the morw vpon Pasque, forto anoynt the body of oure lorde Ihesu Crist,
for thei had made precious oynement of gret coste, and they had
deuocion to serue God euermore, as thei that were brennynge in the
loue of his seruice. And there thei fonde the aungeƚƚ, that
saide unto hem how oure lorde Ihesu Crist was resuscited, wherof thei
hadde gret ioye; and for that gret gladnesse, thei went and tolde vnto
the aposteles of his resurreccion. This good ladyes wached longe tyme
forto make this precious oynement; and thei arose before the sonne
risinge, supposinge to haue anointe the precious bodi of oure lorde
before his resurreccion, that thei shulde haue do her seruice.
Wherfor here is a good ensaumple hou that eueri good woman that is
wedded, or of religion, aught to be
curious, and diligent, and wakinge in the seruice of
God, thei that may do it, for thei shaƚƚ be guerdoned an hundred
sithes double; as were these .iij. holy ladyes whiche God loued and
enhaunced. It is redde in the cronicles of Rome, that whanne the
emperoure Nero and other tirauntes of the lawe martired the holy
seintes, (as it is contened in thaire legendis,) that the good ladies
of Rome toke the bodies that were dede, and beried hem priuely, and
dede hem gret worshipe; and also thei arose erly, and serued God with
good deuocion. And al were it so that in that tyme there were mani
tyrauntes, neuertheles there were mani good women and charitable, and
blessed ladies fuƚƚ of pitee, bothe in Rome and in mani other
places, where as y trowe now atte this day the charitee and holy
seruice of women is right thinne ysowen; for there be mani that haue
more thaire herte upon the worlde, and forto obeye vnto the worldely
plesaunce, than to the honoure and seruice of God. For thei dispose
hem selff more to make hem selff fressℏ arraied, forto be loued
vpon of sum yonge louers, thanne for any other entent. But and suche
women dede thaire peyne to come and
here the seruice of God, and forto saie deuoutly thaire praiers, as
thei haue thaire thoughtis ellys where, and as they putte thaire
diligence to make hem selff gay, goodly behauing in fresshenesse, vnto
the worlde, and also to eschewe aƚƚ manere of speche, or forto
herkyn the iangelyng of foly plesaunce, whiles thei ben in holy place,
and in the chirche, it were the beste for aƚƚ suche women; for
yef thei wolde not refuse and putte
awaye suche vsaunce, thei displese gretly God, and
they shaƚƚ be punisshed withoute mesure for thaire synne.
CHAPTER CVIII.
[Of the example of the five wise virgins.]
THereupon it is also saide, now a dayes, or these faire yonge
ladies mow arise, or they haue kemed her hede and iurred or avised hem
selff in a mirrour, and atyred hem selff with thaire riche &
fresshe atyre, the procession is past, and aƚƚ the masses and
seruice is songe & doo; wherof as by ensaumple God spekithe in the
Gospeƚƚ of suche women, of .v. maydenes that were purueyed by
thaire good prudence of oyle, light, and lompes, and were diligent to
wasshe, and, whanne the spouse was ycome by night, they entreted
Read "entred," Fr.
entrèrent: see
[line 26](P145L26).
witℏ hym into the ioye and gladnesse of his duellyng place, and
saide the yatis be redy opin vnto hem. But there were other
.v. þat were inprudent, that slepte and were not purueyed,
nother of lyght, oyle, nor lampe; and whanne they come and wolde haue
entred into the place, they fonde the gatis shette and closed ayenst
hem, and the lorde the espouse saide vnto hem, whanne thei wolde haue
entred, that he knew hem not, for they were come to late. So that,
like vnto this ensaumple, y doute there be mani suche women as be
slouthfuƚƚ and slepe whanne thei shulde wake in the seruice of
God, and shulde be purueyed of aƚƚ suche thingges as longithe
vnto the saluacion of thaire soules, that is, in good werkis and holy
praiers, and forto haue grace of God. And y doute me that they tarie
and haste hem not of thaire amendement, in truste of longe lyff unto
her ende, of
the whiche ende
of thaire lyff they haue no suertee, nor know the day nor the houre.
Y suppose thei shaƚƚ finde the gate shette of thaire sauacion,
& shaƚƚ be saide vnto hem as was saide vnto the .v. maidenes
that were folys, that slepte and were vnpurueyed, the espouse knowithe
hem not; and than it shal be to late, the repentinge, for there is
none recoueraunce of tyme. And they shal be shamfuƚƚ whanne they
see hem selff departed from God and his holi seintes, and forto be
ledde vnto the waye of heƚƚ, with the horrible companye of the
fendes, where as is cruel payne and sorw continuel, that neuer shal
haue ende. Alas! how dere it shaƚƚ be solde the queintise, the
plesaunt folyes, and the foule delytis, that haue be used for
flesshely delectacion and worldely plesaunce; right so and by that
waye shuƚƚ passe the women that haue leued sinfully; and the good
women vnto the blisse euerlastinge, for thei shaƚƚ goo with
thaire espowse, þat is to saie, with God her creature. And they
shaƚƚ fynde the gret gate wyde opin vnto hem, forto entre into
the gret ioye, bi as moche as they were diligent and wakinge with the
light of her lampes, of the espowse, that is to saye, that they had do
holy werkes, and were redi purueyed, by clennesse of good, abyding the
houre of the dethe, to departe oute of this worlde ioyefuƚƚ, and
were not encombered nor heui to slepe in synne; but euermore they
helde hem selff clene and oute of synne, and they were ofte tymes
shriue, and kepte hem self oute of dedely synne, and loued and dredde
God aboue
aƚƚ thinge. For
who that louithe God, he kepithe hym selff clene, and hatitℏ
synne. For synne is displesaunce vnto God, and departithe the
creatoures from the lyff euerlastinge, as ye haue herde here by
ensaumple, bi the worde of God in the Gospeƚƚ.
[CHAPTER CIX.]
[Of the Virgin Mary.]
NOw y shaƚƚ after this speke vnto you of a lady that hathe
no paraile, that is, she, the right glorious mayden Marie,
and moder of the Saueoure of the worlde. And this is
so higℏ an ensaumple, that it may not be discreued, the whiche
the hig[h]nesse, the beauute that her sone Ihesu hathe enhaunced her
aboue aƚƚ the heuenly thingges, as the renouun of hym, her sone
that is God and man, right so the renouun of this heuenly quene, moder
and maide, is euerlastinge, whiche as for her gret humilite she dred
her sone more than euer dede moder: for she knew weƚƚ from
whennis he come, and what he was and therfor she was the chaumbre and
the temple of God: where as was made the espoisaƚƚ, and the
alyaunce and knyttynge of the godhede vnto the manhode, diuinite vnto
humanite, Bi this glorious mayde is come the lyff and the saluacion of
mankynde. God wolde that she were espowsed and wedded vnto the holy
man Ioseph, that was an olde rightfuƚƚ man; for God wolde be
borne withinne the bonde of holy mariage, in fulfellyng and forto
obeye vnto the lawe, and forto eschewe the suspecion of the worldely
speche. And also that the blessed mayde shulde haue companie to plese
her forto kepe her and for
to
gouerne her and to lede her into Egipte. And it befeƚƚ that
whanne Ioseph aperceiued that she was gret with childe, he wolde haue
forsake her, and saide he knew wel that the childe was not his; but
that same night the fader of heuene almighti sent vnto Ioseph his
aungel uisibly, that saide vnto Ioseph that he shulde no thinge doute
nor be abasshed, for she had conceiued a childe by the vertu of the
holy gost, the whiche shulde be redempcion and saluacion of aƚƚ
the worlde. And thanne this olde Ioseph had gret ioye, and peyned hym
selff to do her worshippe and seruice, for he knewe wel that by the
profitees as they had profesyed that the sone of God shulde be
Incarnat of mayde that hight Marie, and visibly shulde be sayne man
here in erthe; whereof Ioseph thanked God humbly of his grace and
reuelacion, that it liked vnto his goodnesse to make hym so worthi to
see here with his eyen and to be seruaunt vnto her that was the clene
mayde and moder vnto God and man. And in the same wise the holy
mayden honoured and was obeissaunt vnto her husbonde Ioseph, wherein
the scripture praisithe her higℏly; and for as moche
also as the aungeƚƚ fonde her solytarie in the temple, in
deuocion & praier euermore contynuelly, whiche is ensaumple to
euery good lady that is yonge, and to euery good woman to be devouute
in the praier, aud in the seruice of God, and to loue clennesse, &
to be humble and charitable. Also, the scripture praisithe her hily,
this blessed mayden, by as moche as she was sumdel
abaisshed and douted whanne the
aungeƚƚ salued her; and whanne she demaunded how, in what wise,
she might conceiue a childe that neuer had companie ne flesshely
knowinge of man; and the aungeƚƚ assured her, and saide that she
shulde haue no drede, nor be ameruailed therof, for she shulde be
fulfelled with the holy goste, and that there was no thinge inpossible
vnto God, that is to saie, God may werke and do aƚƚ thinge unto
hys plesaunce. And in the same wise, her cosyne Elizabeth had
conceyued childe, that vj monthes had be bareyn and passed age forto
bere childe. And whanne the aungeƚƚ had assured her in this
wise, she ansuered and saide vnto the aungeƚƚ, "Lo ! here the
chaumbrere of almighti God ! so be it do unto me upon thi worde as
thou hast saide ! " This blessed lady Marie, she wolde furst wete how
it might be; but Eue, oure furst moder, wrought not in that wise, for
she trowed to lyghtly whanne the serpent made her to breke the
comaundement of God in Paradys, whanne she bote upon the appiƚƚ,
whereby she was deceyued, as mani other symple women be now a dayes,
that trowen lightly flateringe of foles, wherby they fal into synne
and vnto vnclennesse, for they enqueren not, nor take no reward̛
nor doute not, the last ende of suche thinges ar thei consent to doo,
that is to saie, worshipe for weƚƚ doinge, or shame and punissyon
for synne. Wherfor the glorious mayden Marie, by as moche as of her
vertuous prudence she douted whanne she resseiued the annunciacion bi
the aungeƚƚ, tiƚƚ she
knewe hym for the messenger of God, axinge how it might be that a
mayde shulde conseiue and bere a childe; wherby is gret ensaumple vnto
you aƚƚ women, that whanne there is saide or reported ani thinge
vnto you, that neither ye ansuere ne consent tiƚƚ ye be assured
what may
befaƚƚ vnto you in the ende, worship or blame, as by this glorious
mayde Marie ye haue ensaumple.
[CHAPTER CX.]
[Of the Virgin Mary as an example of humility.]
ALso, aƚƚ holy scripture praisithe this noble ladi of gret
humilite that was in her, whanne the aungeƚƚ saide vnto her that
she shulde be moder vnto the kinge, and sonne of God, of whom the
kingdom and reigne shulde be endelesly; notwitℏstondinge aƚƚ
this, she humilied and̛ obeied her self, saieng she was an humble
chaumbrere and servaunt vnto God, withoute ani presumpcion, but
desiringe the wiƚƚ and plesaunce of almighti God to be fulfelled
in her euermore, whiche plesed higℏly vnto the fader almighty,
the gret lowlinesse of this blessed mayde; and for that humilite she
was chose the most worthi of aƚƚ creatoures, and so plesaunt unto
the diunite, that, within her pure uirginalite of her flesshe, blode,
and bone, the Sone of God toke humanite; wherthorugℏ here is good
ensaumple vnto aƚƚ women to loue this vertu of humilite, that is
to saie, to be humble vnto God and vnto the worlde, and for a wedded
woman to be obedient and humble vnto her husbonde. For, as the
scripture saithe, who that makithe hym selff lyteƚƚ by waye of
humilite, he shal be moch, and enhaunced by grace of God
vnto worshipe. And for certayne, God and
the aungeƚƚ praie and loue more humilite thanne ani other vertu;
for it destroiethe pride, whiche is the synne most displesaunt vnto
God, as it sheuithe that for the same synne the aungeƚƚ feƚƚ
oute of heuene. And therfor euery woman shulde be humble &
curteys, and thenke upon the glorious maide Marie, as for the most
good ensaumple vnto aƚƚ women.
ALso the scripture praisithe this good lady for her curtesye & good nature, whanne she went forto uisite her
cosyn seint Elizabeth, and the childe that was withinne
her, whiche was seint Ioℏn the baptist, reioyed by the grace of
the holy gost. And seint Elizabeth, saieng vnto oure lady that she
was blessed aboue aƚƚ women, for the fruit that was witℏin
her, and that it was not reson the moder of the Sone of God shulde
come to uisite so pore as she was. And in this wyse fuƚƚ goodly
thei reuerenced and obeyed eche to other, as louyng cosynes and
parentys. As by ensaumple hereof ye may see how ye aught to loue,
uisite, and reuerence youre kyn, and eche vnto other, in the manere as
ye haue herde of these ij good ladies, & not forto saie
that,—as there be sum amonges women that of that gret pride they
sayn,—"Y am the gretter gentiƚƚ woman, and of the more
nobƚ lynage, and gretter maistresse, wher she shal come rather vnto
me; " or ellys thei be envyeusis whiche shaƚƚ goo furst up on the
offerande, forto haue most of the vayne glorie of the worlde. So that
there be mani women that haue thayre
hertys suoƚƚ fuƚƚ of pride and enuye, as
atte diuerse assemblees and festis thei auyse to be the furst yset and
serued, and haue the honoure, or ellis for despite they wiƚƚ not
ete nor drinke, for the gret enuie that is within hem. Wherfor ye may
see that suche women thenke liteƚƚ upon the humilite and curtesye
that was betwene these two ladies, Marie and Elizabeth. Wherfor wete
it weƚƚ, that suche creatoures, so fuƚƚ of vein glorie and
enuye, thei shaƚƚ be sore punisshed for thaire synne, and
liteƚƚ sette by in the sight of God; and as saithe the good lady,
quene Ester, that, "ay the more that a woman is of gret birthe and
noble lynage, she shulde be the more humble and curteys," for by the
vertu of humilite the pore is enhaunced and the riche is yworshipped.
For the pore semithe hym selff in grete worshipe, whanne he is
cherisshed of the riche; and the riche is gretly honoured whanne he is
beloued of the pore; as unto the riche forto haue good renouun, and
forto be beloued, and forto uisite thaire pore lynage, and to susteyne
hem in honoure, as ye may take ensaumple of the quene of heuene, that
uisited and worshipped her cosyne
MS. "tosyne." seint Elizabeth, that was a good
blessed woman.
[CHAPTER CXI.]
[Of the Virgin Mary as an example of pity and of suffering.]
Also, the scripture praisithe higℏly this holy mayden Marie, in as
moche as she went vnto Galilee vnto a mariage, where as the wyne
failed atte the feest; and this good lady had pitee therof, and she
required her sone Ihesu, as by manere of complayninge, by as
moche as the wyne was failled;
and the benigne lorde Ihesu Crist, knowinge the entent and desire of
his moder, turned the water into wyne, for he had pitee upon that he
sawe his moder pitouse; and, therfor, bi this good ensaumple how that
a woman aught to haue pitee upon her parentys, kyn, and frendes, and
upon the pore peple, and helpe and socour hem in aƚƚ that she
may, for it is gret charitee and fraunchise natureƚƚ. And after
this, the glorious maiden went after her sone, whaune he was goo from
her forto dispute & preche ayenst the Iues and the maistres of the
lawe, and she wost not where he was bycome. And she fonde hym whanne
she had sought hym longe tyme, and saide unto hym in this wise, "My
faire sone, youre parens and frendes & y haue had gret fere and
doute forto go and seche you." And he ansuered his moder, that suche
as were his parens and frendes, tho were they that fulfelled the
comaundementis and the wiƚƚ of his fader in heuene. Wherof the
Iues and the wise men were highly ameruailed of his gret prudence and
science that was of so yonge age. After this sorw, that she went to
haue loste her sone, she hadde another, for whan she offered hym in
the temple vnto the holy Symeon, that gretly had desired forto see
hym, and euer praied vnto God that he shulde not deye vnto the tyme
that he might see with his eyen the sone of God, the helthe and
redemptoure of mankinde, thanne by the grace of the holy gost he sawe
and knewe hym verraly, and thanne he tha[n]ked God, and saide with
higℏ voys, "Lo ! here
the
clere light, and the sauement of the worlde." And also Symeon saide
vnto the moder of
Ihesu that she shuld̛ see the tyme whanne the swerde of sorw
shulde perisshe thorugℏ her herte, that is to saye, that she
shulde see hym suffre his holy passion from the beginnynge
vnto the ende, for the whiche vnnethe there was ani defence
betwene his passion and her sorugℏ, sauing the dethe for oure
redempcion. And, therfor, by this is good ensaumple vnto aƚƚ
ladies and good women, that whan the quene of heuene and lady
of the worlde had so gret sorw in this worlde, that none other
creatoure aught not to be ameruailed to suffre displesaunce and
vnese, whanne so higℏ a lady suffered and endured so gret sorw
and tribulacion. And therfor we aught wel to suffre and
forto haue pacience ; and we that be continuelly in synne, and
fuƚƚ of vnclennesse, and that for oure Iniquite and synfuƚƚ
desertis deserue euermore punission, we aught not by reson
to be spared to endure and suffre tribulacion and sorw for oure
deseruinge, where as the sone of God spared not his owne blessed
moder to suffre her to be sorufuƚƚ that neuer offended.
[CHAPTER CXII.]
[Of other examples of charity.]
ANd that aƚƚ ladyes and women shulde be pitous and charitable,
as by ensaumple of the holy lady that distributed and gaue for the
loue of God the gret partie of the good that she had, and in ensaumple
of her in the same wise as seint Elizabetℏ, seint Luce, seint
Cecile, and mani other ladyes that were charitables, they gauen the
most parte of thayre good vnto pore peple that were
in necessite and mischeef, as it is
expressed and shewed in thaire legende; as y shaƚƚ shew you bi
the ensaumple of a good ladi of Rome. As she was atte her masse, she
loked behinde her, and she aspied a pore [wo]man that trembeled for
colde in a gret froste and colde wynter; wherof this good ladi had
grete pitee, and she cleped the pore woman vnto her, and lefte the
masse, and led her home vnto her
MS. his. hous, and priuely this lady gaue
her a gowne weƚƚ furred, and other clothinge as was nedefuƚƚ
vnto her; wherof ther fiƚƚ gret
miracle, for the preest that was atte messe might neuer speke
worde vnto the tyme that the ladi was come ayen. And as sone
as she was come, the preest had his speche and his voys, and saw
in auision the cause, that for the pitee that oure lady hadde upon
the pore naked woman that she went forto clothe, that the preest
shulde abide of in his masse vnto her cominge ayen, for the loue
of the gret charite and pitee that she had upon the pore woman.
For God receiued before his aungeƚƚ that almessedede in gret
praisinge, for the goodnesse & humilite of the lady. Whereby here
is a good ensaumple vnto ladies, & vnto aƚƚ women, in what wise
they shulde be charitable and fuƚƚ of almesdedes vnto aƚƚ creatoures, as fer forthe as they haue powere; for almesdede plesithe
moche vnto almighti God, for it comithe of fre nature, and of
good loue vnto God, and to aƚƚ creatoures that be in necessitee.
[CHAPTER CXIII.]
[Of examples of good living and chastity.]
NOw here before y haue spoke of the glorious maide Marie
, vnto whom there may be no comparison;
and there shaƚƚ now be sheued you of the good ladyes that were
vnaraied, duellynge in Rome, the bifore tyme thei had be maried, and
how after that they leued chastely, clenly, and holyly in thaire
manere, and wered crounes in token of clennesse and chastite; but it
shulde be longe tyme to reherse and speke of hem aƚƚ before tyme
and comynge of oure lorde Ihesu Crist, and it hathe be founde in the
Bible. And after y teƚƚ you of sum good ladyes that haue be syn
the nwe testament, that is to sein, sen God was borne of the holy
mayden Marie; and, as the scripture praisithe the good ladies of that
tyme, it is resone that we praisen sum ladies of the tyme whiche that
we be, and of suche as in oure knowinge, as y shaƚƚ saie of euery
astate an ensaumple or twey, forto shew ensaumple vnto other; for the
goodnesse and worshippe of hem that be now in oure dayes shulde not be
hidde nor withdrawe, but they shulde be praised and putte in memorie,
and regestred perpetuelly, as weƚƚ as
they that were here before, withoute ani disdayne. And furst y shewe
you of the noble princesse Johanne, now late quene of Fraunce, for she
was a woman charitable and of good lyff, fuƚƚ of deuocion and of
almesdedes; and she kepte her astate so noble, and of so good
ordenaunce, that it were gret thinge to recorde from point to point
and in aƚƚ wises. After, y putte the duchesse et cetera, that
hathe had moche to suffre, and euermore she
hathe kepte her self in holy lyuinge, whiche were
longe thinge to reherce and teƚƚ of her goodnesse and vertuous
condicion. And also it is not to foryete the countesse moder vnto the
erle et cetera, how that nobly she gouerned her selff and used holy
lyff. Also, of a baronesse that was of this contree, faire and yonge,
the age of xxv wynter whanne her lorde deide, the whiche was gretly
required and desired of mani lordes and knigthis; but for the loue
that she had vnto her lorde her husbonde, and vnto the children, she
wolde neuer after be wedded, but lyued in gret perfeceion, wherof that
she is higℏly forto be praised. And this good ladi was the
baronesse Dartus.
[CHAPTERS CXIV, CXV.]
[Examples of wives who have honoured and attended their husbands.]
Also, y shaƚƚ teƚƚ you of a lady that was a knightez wif, how it befeƚƚ vnto her sin the tyme and Iourney of Crecy, the whiche is xxvj ti wynter agone
Twenty-five years since the battle of Crecy.
. This lady was faire and
yonge and right gretly desired, but for no thinge she wolde not be
wedded, but she loued and norisshed her children worshipfully
and goodly; wherof that she had gret praisinge of the worlde.
And yet she was moche more preised in tyme of her husbonde,
for her husbonde was ungoodly, and right unlykly to haue so
faire a lady; for she was a gentiƚƚ woman and of worthi lynage,
more thanne was her husbonde, and neuertheles she worshipped and loued her husbonde as moche as thow he had he
the most goodly man of the royalme, and she dred hym and
serued hym humbly, wherof the peple praised her merueylously.
And for
this cause this lady
owithe weƚƚ forto be putte in rememberaunce amonge other ladyes
that were good, for there was neuer no reproche founde in her
womanhode. And now y shaƚƚ teƚƚ you of another good ladie,
the wiff of a knight, and she was faire and yonge and of noble lynage,
and her husbonde was right auncien, and turned ayen into childehode
for age; and for siknesse and febilnesse he made the issues of his
purgacions oueral and in his bedde, as a yonge childe; but this good
lady was euermore entendaunt aboute hym, and serued him in as humble
wise as thou she had be a chaumbrere. And vnnethe there might haue be
founde a woman but atte sum tyme she wolde haue lothed her, or ellys
to haue be right scoymous to
MS. ta. haue do the seruice as thes good lady
serued her husbonde contynuelly. And atte diuerse tymes she was sent
for to come vnto the daunces atte the festes amonge other ladyes, but
right selden she wolde not come thereatte, nor no thinge might
withholde her but that she was euermore redy atte the houre that she
wort to do her lord̛ seruice. And as ofte tymes it was sayde
vnto her, "Madame, ye shulde be ioyfuƚƚ, and use to playe and
forto disporte you, and lete youre good olde husbonde slepe, for he
takithe no rewarde but vnto hys reste." But she vnderstode and wost
wel what suche speche was worthe, and she ansuered ayen, "In as moche
as myn husbonde is olde and desirithe reste, so moche more y am bounde
to wayte vpon
his seruice, to
kepe hym in reste and from aƚƚ dissese, in as moche as it may be
in my powere, for that is my play and my gladnesse to be aboute hym,
and forto do hym seruice unto his ease and plesaunce." For as forto
saye as for her beauute and her youthe, there were mani that entreted
her vnto diuerse worldely plesaunces, but she wolde neuer consent vnto
no thinge contrarie vnto goodnesse, she was so true vnto her husbonde.
And after, whan her lorde was dede, yef she were of good gouernaunce
in her mariage, she was alwey after a devouute lady, and right good
vnto God and vnto the worlde, and wolde neuer consent to be maried,
but euer forthe she leued in
chastite and clennesse ; and therfor she owithe weƚƚ forto be
putte in rememberaunce and storied in scripture with other good
ladyes. Al were it so that she was not a gret princesse, yet she
owithe duly to be recomended in aƚƚ worship and praisinge bicause
of her goodnesse; the whiche is good ensaumple and mirrour vnto other
ladyes and women; for the praisinge of hem that loue worshippe and
trouthe shulde euermore be had in rememberaunce as they haue deserued.
And therfor y haue tolde you of suche ladyes as haue be now late in
oure dayes; but and y wolde reherce, and teƚƚ you of aƚƚ my
matere, it shulde be longe, for there be mani worthy ladies in the
Reaume of Fraunce, and in other contrees also. But these ladyes of
the whiche y haue spoken vnto you, thei be withoute ani reproche, and
aproued in thaire ma
riage, trew
ladies, and afterwarde they leued chastely and deuoutly before God in
worshipe and vnto the worlde, and refused aƚƚ vayne plesaunces,
wherfor that no creatoure might neuer speke of hem but in al
goodnesse. And also ye may vnderstonde that these ladyes toke none
nwe husbondes for worldely loue or flesshely plesaunce, al be it so
that ofte tymes higℏ astate obeyethe for love and plesaunce vnto
lowe degree, as there haue be diuerse ladyes that haue do so; good
entent shal haue grace, but mariage that be made in other wise, there
befallithe gret Inconuenient, as suche as wedde hem selff ayenst the
wyƚƚ of kynne and frendes, and only for the flesshely delite.
And whanne the tyme rennithe as from somer to wynter, as whanne
plesaunce is fayled, and they see hem selff lesse honoured, thanne
ofte tymes they falle into Repentaille, so that loue and plesaunce is
foryete; as the nightyngales, as longe as they be amerouses, they
synge plesauntly day and night; and whanne they haue reioysed thaire
amerous desyre and plesaunces, thei make abace melodye, for thei synge
no more. So that y passe ouer atte this tyme to speke ani more of
these ladyes, or of suche matere. But, my faire doughters, take
hereby a good ensaumple, that yef he fortune ye faƚƚ into good
mariage, and afterwardes God take youre husbondes from you, wedde you
not ayen vnauisely for
vain plesaunce, but werkithe bi the counsaile of youre true frendes,
and not by the instaunce of
louinge peramours; for there befallithe gret repentynge vnto hem that
putte thaire plesaunce in suche vnsuertee. And, therfor, to kepe the
honoure, and that ye entre not into none reproche, but that aƚƚ
goodnesse and worship may come to you, close youre eres, and
herkenithe not vnto the speche of faire spekers, for in suche wyse
mani women haue be deceyued. But as now y wyƚƚ cese of this
matere.
[CHAPTER CXVI.]
[Of the honour and
respect that attend a good life.]
MY right dere
doughtres, yef ye knewe the grete honoure and the gret welthe
that is forto be weƚƚ Renommed, to bere a good name, and
to be weƚƚ spoken of, whiche is
MS. "is is." one [of] the grettest
grace that may be in the worlde, ye wolde putte youre herte in
payne to entende therto; right as a knight that desirithe
worshippe and vaillaunce, the whiche he wynnithe by gret payne
and laboure in hete and colde, and puttitℏ his body in so
mani aduentures of dethe, and aƚƚ for to wynne worshipe
and good name, as by straunge viages, by harde assauutes, by
diuerse gret batailes, and by mani other gret perilles in
armes. And after that he hathe suffered thus moche, thanne he
is drawe forthe and putte vnto moche worshipe, and the princez
yeue hym gret lordshippes and gouernaunces, for his noblesse
and for he hathe no paraiƚƚ in honoure of good name.
Right so it is of a good woman, that in aƚƚ places
herithe a goode name of honoure and goodnesse, as she that
hathe atte al tymes putte her payne in trauaile to kepe her
body
vndefouled and in
clennesse, and refused the delytes of youthe and of foule
plesaunces, wherby she hatℏ wonne good name and moche
worshipe, for euermore to be putte in the nombre of good
ladyes and of aƚƚ good women, wherby she hathe also wonne
the loue of God, and of her husbonde, and of the worlde, and
the saluacion of the sowle, the whiche is the worthiest and
the
beste of aƚƚ. For the sowle is the precious marguarite vnto
God. And so it is ensaumple to aƚƚ creatoures, in what wise
they owe to preise a good woman ; for she is as moche worthe
in the sight of God for her goodnesse [and] vertu, as is the knight
for his armes and worthinesse in bataile. But the right rule
fallithe as now, for honoure is not yeue vnto hem atte al
tymes that best hathe deserued it, as it might be shewed in
diuerse causes, who so wold̛ as forto saye of mani good women.
[CHAPTER CXVII.]
[How foolish young men were reproved by their elders.]
AN[d], therfor, y shaƚƚ teƚƚ you upon that as y haue
herde mani lordes and knightes speke, how good women were praised and
had gret worship, and suche as were blamed of her gouernaunce, how
they were scorned and putte out of companie of aƚƚ other good
women. And it is not yet longe tyme agoo that suche custume was vsed,
that there was no woman so hardy that durst aforce her selff, for she
were blamed of foly, to putte her self in the companie and felawship
of hem that were vnreproued, that they shulde with gret disworship be
putte awey from hem. As y shaƚƚ telle you
of ij knigthes that were in that tyme, whiche were
called Sir Raoul de Luge & Sir Piere de Luge, and they were bothe
bretheren and knightes of gret worshippe, the whiche as in tho dayes
desire[d] to do armes and sought worship in straunge cuntreies, and
they hadde gret Renome, as Charmylour, Cicault, or Sarmitre, wherfor
they hadde thayre speche and were herde in aƚƚ places where as
they come, for thaire worshippe and good name. Wherupon that and they
sawe ani yonge man of thaire lynages do ani thinge that were not wele
vnto worshipe, thei wolde blame hem, and teche hem before aƚƚ
peple. Wheffor yonge men dred hem in aƚƚ places. And as y haue
herde teƚƚ, the said Sir Piere de Luge, he was atte the feste
where as were gret foyson of lordes, ladies, knightes, and squieres
and gentilwomen; and so there come in a yonge squier before hem that
was sette atte dyner, and salued the companie; and he
was clothed in a cote hardy upon the guyse of Almayne, & in this
wise he come further before the lordes and the ladies, and made hem
goodly reuerence. And so the said Sir Piere called this yonge squier
with his voys before aƚƚ the statis, and said vnto hym and axed
hym, where was his fedyƚƚ or his Ribible, or suche an Instrument
as longithe vnto a mynstraƚƚ. "Syr," saide the squier, "y canne
not mediƚƚ me of suche thinge, it is not my crafte nor science."
"Sir," saide the knight, "y canne not trowe that ye saye, for ye be
counterfait in youre araye, and lyke vnto a mynstraƚƚ, for y haue
knowe herebefore aƚƚ youre
Aunsetours, and the knightes and squiers of youre kyn,
whiche were aƚƚ worthi men, but y sawe neuer none of hem that
were counterfait, nor that clothed hem in suche array." And thanne
the yonge squier ansuered the knight and saide, "Sir, by as moche as
it mislykithe you, it shaƚƚ be amended," and cleped a purseuaunt,
and gaue hym the cote hardy. And he abled hym selff in an other
gowne, and come ayen into the halle, & thanne the auncyen knight
saide opinly, "This yonge squier shaƚƚ haue worshipe, for he
hathe trowed and do bi the counsaile of the elder, withoute ani
contraryenge." For aƚƚ yonge folke that troue and be counsailed
by the techinge and ensaumples of the olde wise, and they do and
gouerne hem selff there after, they may not faile to come vnto gret
worshippe. So that hereby is a good ensaumple how euery yonge man or
yonge woman owithe to receyue the doctrine and techinge of hem that
bene thaire eldres, and wiser thanne they; for aƚƚ that they saye
and teche, it is for the profite of hem that be yonge; but the yonge
folkes now a dayes lust not to do there after, but they haue dyspite
whanne they be blamed of thayre folye, and whanne they be more wyser
thanne suche as be moche more cunninge, and as haue seyn the cours of
the worlde longe tyme afore thaire birthe. For that is gret pite, as
in youthe to be vncunnynge and vnknowynge of hym selff, for euery
gentiƚƚ man or gentilwoman owithe for to haue gret ioye to lerne,
and for to
be blamed of euery
vice.
For who so is a gentiƚƚ nature desirithe naturaly gentilnesse
and thinges vertuous, and louithe hym that counsailithe and
techithe hym for his beter; but a cherlous condicion is aƚƚ
contrarie, for he desirithe nother vertu ne cuning, and he
lackithe and hatithe hym þat saithe hym trouthe or counsailethe hym to worshipe. Now haue y shewed you how, in
[what] wyse, they chastised the yonge men in tho dayes by good
counsaile, and also how thei gaue good ensaumples unto the
yonge ladyes and gentiƚƚ women.
[CHAPTER CXVIII.]
[How ladies lose respect and honour by careless living.]
AS forto saie in that tyme it was the tyme of pees, & withoute
werre, whanne the lordes and ladyes the knightes and squiers of eueri
astate in thaire degre, eche fested and felawshipped with other in
mani Reuelles, and in diuerse plesaunces, as thei assembled atte mani
tymes, bi gret loue and for honoure. The good knightes in that tyme,
and hit befeƚƚ by ani aduenture that lady or damoiseƚƚ hadde
ani il renouun or was blamed of folye & of her honoure, and she
wolde putte her selff before ani of the good ladyes or damoyselles,
aƚƚ were it so that she were of gret estat and of higℏ
byrtℏ and in richesse of mariage, anone the knight shulde of
right come and saye vnto the said lady before aƚƚ, "Madame,
displese you not thougℏ this lady or damoyseƚƚ of lower
astate goo before or stonde aboue you, al be it so she be not of so
noble lynage and of so gret Richesse as ye be of; but for as moche as
she is not blamedof her
worshipe, and therfor she is putte before you in the nombre of good
ladyes and of other goode women, to receiue the worship that she hathe
deserued, and for to be know as she is withoute defauute. But yt may
not be saide so of you; whiche thinge me displesithe, for here is none
other assemble, but to worship hem that haue deserued it, and therfor
meruaile you
not hereof." And in this wyse the auncyen knightes shulde furst putte
them vnto worshippe that were of good name and renomme, wherof they
hadden gret cause forto thank God, that had geue hem grace and might
to kepe hem in suche clennesse and vertu, wherthorugℏ they were
putte vnto so gret reuerence and honoure. And other for thaire foly
receyued gret disworship and blame. And therfor it was good ensaumple
vnto aƚƚ gentiƚƚ women, that, for the blame that they might
here one of another, they douted and dradden forto do ani thinge other
wise but weƚƚ. But now atte this day, and that is pitee, there
be mani that bere gret blame, and neuer the latter yet haue they gret
worshipe, and more made of thanne suche as be right good, the whiche
is straunge ensaumple; but there be sum that sayen therfor "asmoche
worship haue they that do amys as they that be vndefamed, so that it
berithe no force to do iƚƚ as forto do weƚƚ; aƚƚ
passithe and vnder one thanke." But that is nother wel thought ne wel
saide, for it is a gret vice. For truly, what chere or what
sembelaunce that men make vnto
suche women in thaire presence, whan thei departith from them a felow
saithe vnto another, "Loo! suche a gentiƚƚ woman, she is right
curteys and kynde, for she wiƚƚ suffre you to do with her
aƚƚ youre plesaunce, and mani a good felaw hatℏ had his
parte." And thus saithe one to another of suche women. And in this
wyse, he that spekithe right fayre, and makithe her reuerence as his
lady before her, whanne they be departed he spekithe suche worshippe
of her as she hathe deserued. But suche women as be foles aperceiue it
not, but they seme that no man coude knowe nor aspie thaire fauute,
for they be so bolde in thaire synne, and wiƚƚ not vnderstonde
nor knowe thaire shame, so that the tyme is chaunged. But it were
moche beter forto shewe hem thaire blame and thaire synne, as the
auncyen knightes sheued unto women thaire foly in that tyme, as here
before y haue tolde you. Wherfor y wolde that the tyme were come
ayen, to that entent to encrece the worship of aƚƚ goode, and
forto correcte [and] amende suche as be worthi and blame.
MOre and women thought upon the tyme that was before the birthe of
our lorde Ihesu Crist, whiche was the space of .v. thousande yeere, as
of women that were defamed, and most of wedded women, and it might be
proued upon her by tweyn witnessis that and ani other man had
flesshely companie with her but her husbonde, she shulde be brent or
stoned vnto the dethe, so noble
and trwe was the lawe of God and of Moyses, ther was no richesse of
golde ne syluer, nor for none estate, pore ne riche; and yet y vnnethe
knowe no Royaumes atte this day, but the Reaumes of Fraunce and of
Inglonde and the Base Almaigne, but that there is do iustice upon that
synne, and the woman deyed that were founde in suche blame assone as
the trouthe is yknowe, that is to saye, in Prouince, in Spaine, in
Aragone, and in mani othe[r] Reaumes and contreies. In sum places
thaire throtes be cutte, in sum places thei be brent, in sum places
bothe man and woman putte alle quik in erthe, for the shame and
punission of the synne. And this ensaumples is good for aƚƚ
women to here, now be it that there is no iustice do thereon in this
Reaume, as there is do in other, yet neuertheles suche women as do
amisse and use synne and folye, they lyue in blame, in esclaundre, and
in gret disworship, and lese the name of thaire estat and noblesse
before God and in this worlde, as forto yeue langage to speke vnto
Iangeloures, that atte aƚƚ tymes haue thaire disportes and
scorningges in suche foule plesaunces, and outre hem self from the
grace of God, and in the loue of the worlde, and departe hem selff
from the companie of aƚƚ good women, and putte hem selff oute of
memorie of good name and renome for euermore. As it is conteyned in
the olde ensaumples of tyme passed, wherof there might be mani
ensaumples wrete, whiche were a
longe thinge to write, and y shaƚƚ shewe you bi ensaumple as for
the highest and the nobelest of whiche holy scripture makithe mencion,
how almighti God praisithe the bounte of a good woman. And syn God
with his owne mouthe praisithe so highli a good woman, weƚƚ
owithe aƚƚ other creatoures to loue and praise aƚƚ sucℏ
as be good.
CHAPTER CXIX.]
[How Christ speaks of good women.]
IT is conteined in the gospeƚƚ of the virgines, as oure Lorde
preched and taught the peple, and he spake vpon the mater of women
that liueden in clennesse, he likened suche a woman vnto a precious
margarite, the whiche is a bright thinge, rounde, white, and clene, a
stone so clere and faire that there is no tache therein, nor spotte of
vnclenne[s] ; and this is saide be a woman that is not wedded, and she
lyuithe in uirginite, clennesse, and chastite; or ellys bi a woman
that is wedded, and she kepithe truly and honestly the sacrement of
mariage, & also by them that worshipfully and perfitly kepe thaire
wedwhode, that lyuen in chastite and in sobriete. These be the
.iij. manere of women the whiche God praisithe, and likenitℏ hem
vnto the precious margarite, that is aƚƚ faire, withoute ani
foule tache or ani foulenesse; for this saithe holy scripture, there
is no thing beter thanne a good woman and rather more praised before
God & the aungeƚƚ thanne man. And by cause and Raisone that
woman is of more light courage thanne man, that is, for asmoche as the
woman
is ycome and was drawe
oute of the man, and in asmoche as she is more feble to withstonde the
temptaciones of the flesshe, whanne she withstondithe and ouercomithe
the flesshe, in so moche she is worthi to haue the more merite and
thanke before the man. And therfor God comparaged a good woman vnto a
precious margarite, and also the scripture saithe in another place,
how it were a foule thinge to take a faire suete rose and putte hem in
a stynking vesseƚƚ; right so the clennesse of a mayde or of a
good woman that she misuse it not with vnclene men, that desyren false
flesshely plesaunce; but the women kepe euermore the clennesse of
uirginite, or elles trewe mariage, so that the foule synne of lecherie
deface not the lyknesse of the precious margarite, the clennesse of
maydenhode, the sacrement of mariage, the faithe of God
and holy chirche, and the chastenesse of weduhode. For and these
.iij. manere of woman misuse the vertues, these vertues beforesaide,
the maide her maydenhode, the wyff her mariage, the wedwe her
weduhode, thanne be they liche vnto the Roses in a stinkinge
vesseƚƚ, for thei haue lost thaire fayrenesse, thaire suetnesse,
and thaire vertu, for the vnclennesse that they be inne; and thanne
they be right not apparent nor like vnto the precious margarite. Wel
aught a woman be displesed and hate her selff in her vngoodly lyuinge,
wher for her defaute and foly that she is putte oute of the nombre and
memorie of
aƚƚ good women.
As wherfor they aught wel to thenke upon these thinges, and she that
is to marie and to be wedded, and she defoule her maydenhode, she
lesithe her mariage and her worship and her good name euermore, she
deseruithe shame and hate of her frendes; of women that be wedded, in
brekinge thaire mariage thei lese aƚƚ worshippe, the loue of God,
of her husbondes, and of aƚƚ her frendes, she lesithe aƚƚ
worldely prosperite, and causithe her owne shame continuelly. For the
harme the gret defamacion that fallithe bi that cause of brekinge of
mariage yt were to longe forto reherce, but sothely it is gret
displesaunce vnto God, for the more partie aƚƚ suche as breken
thaire mariage as man or woman, there is departing of loue, falsinge
the sacrement, and synne dampnable. And the deueƚƚ hathe suche
pouere in hem, that thei make hem forto haue so gret delite in thaire
synne and rybauudise, and so brenninge plesaunce, that they wol neuer
eschew thaire synne, so that thei pursue vnto thaire endeles
dampnacion. But true mariage is ordeined be God in the plesaunce
betwene man and woman, is withoute dedly synne; and therfor the fende
of heƚƚ hathe no pouer in that holy sacrement, but he peynithe
hym euermore to eschauufe
MS. "eschauuse." and to draw the man or woman by sum falce
delite vnto synne; and, as a smithe that is euer blowinge in the fire,
and right so seruithe the ennemy of heƚƚ that besiethe hym euer
forto kendiƚƚ and lyght the fere flame of dedly synne witheinne
the hertis of man and woman bi fals delite, whereby
he bringithe the sowles vnto heƚƚ.
For that is aƚƚ his crafte and ioye, as a chosen hunter that
chasithe aƚƚ the day, and atte the night he takithe the beest,
and ledithe it forthe with hym; and right so the ennemy dothe with
suche men and women as lyuen upon thaire flesshely delite, man, mayde,
wiff, or wedow, as it is saide before. And so saithe the scripture,
that aƚƚ suche as vsen to lyue after the brenninge desire of
luxurie, and they haue take thaire fowle stynkinge flesshely delite,
right so they shaƚƚ be led into the brennyng flawme of the fire
of heƚƚ, as saithe an ermite in the lyff of the olde fadres, "It
is rayson that suche as haue lyued in the brenninge plesaunce of
flesshely delite in this worlde, right so to be rewarded with the
brennynge flawme of the fyre of heƚƚ, by right that one hete
forto dueƚƚ euermore with that other hete." And as almighti God
saithe, "Ther shaƚƚ nor good dede nor good lyff [go] vnrewarded,
nor no wickednesse vnponisshed."
[CHAPTER CXX.]
[How a knight's daughter lost her marriage by her vanity
par sa folie, p. 236..]
I Shaƚƚ teƚƚ you of a ensaumple of a knightes doughter
that lost her mariage bi her nisite
pour sa cointise.. Ther was a knight that had iij
doughters, of the whicℏ the eldest was wedded, and there was a
knight that axed the secounde doughter bothe for londe and mariage; in
so moche that the knight come for to see her that shulde be his wyff,
and forto be assured and fyanced togedre, yef thei were plesed eche
with other, for neither of hem ne hadde saie other before that tyme.
And the damoiselle that knew of the knightes
comyng, she araied her selff in the best guyse that
she coude, forto haue a sclender and a faire shapin body, and she
clothed her in a cote hardy vnfurred, the whiche satte right streite
upon her, and it was gret colde, gret froste, and gret wynde; and for
þe simple vesture that she
had vpon, and for the gret colde that was atte that tyme, the coloure
of the mayde was defaced, and she waxe al pale and blake of colde. So
this knight that was come forto see her, and behelde the coloure of
her aƚƚ dede and pale, and after that he loked upon that other
suster that she had, and sawe her coloure fresshe and ruddy as a rose,
for she was wel clothed, and warme ayenst the colde, as she that
thought not upon no mariage atte so shorte a tyme, the knight behelde
furst that one suster and after that other. And whanne he had dyned,
he cleped two of his frendes and of his kynne, and saide vnto hem, "
Sires ! we be come hedir for to see the doughters of the lorde of this
place, and y know wel that y shulde haue whiche that y wolde chese,
wherfor y wolde haue the thridde doughter." And his frendes ansuered
hym, that it was more worship vnto hym for to haue the elder. "Faire
frendes," saide the knight, "ye see but liteƚƚ avauntage
thereinne, for ye knowe wel thei haue an elder suster, the whiche is
wedded; and also y see the yongest, the fairest and fresshest of
coloure, more plesaunt thanne her secounde suster, for whom y was
spoken vnto forto haue in mariage; and therfor
my plesaunce is to haue her." And the knight axed the
thridde doughter, whiche was graunted hym; wherof folke were
meruailed, and in especial the mayde that went forto haue be wedded
vnto the same knight. So it happed within short tyme after, thei
maried the yonge damayseƚƚ, the whiche the knight hadde refused
bi cause the colde had paled her coloure and withdrowe her fayrenesse;
after, whanne she was weƚƚ clothed and furred, and the wedir was
chaunged to warmer, her colour and fairenesse was comen ayen, so that
she was fressher and fayrer an hundred parte thanne was her suster,
the knightes wiff; and so the knight saide vnto her, " My faire
suster, whanne y was to wedde, and y come forto see you, ye were not
so faire bi the seuenthe part as ye be now, for ye be now right faire
and weƚƚ coloured, and tho ye were all pale and of other coloure,
and now ye passe youre suster, my wyff, in fayrenesse, wherof y haue
gret meruaile." And thanne the knightis wiff ansuered, " My lorde, y
shal teƚƚ you how
it was; my suster thought wel that ye shulde come forto fiaunce
her as for youre wiff; and forto make her gentiƚƚ, and smaƚƚ,
and faire bodied, she clothed her in a symple cote hardye, not
doubled; and it was cold̛ wynter, and gret froste, and gret
wynde, and that permuued her coloure; Fr.
et je, qui ne pensoye à tant d'onneur et de bien avoir comme de vous avoir à seigneur, ne me cointiay point, ainsçois estoie bien fourrée et chaudement vestue, si avoye meilleur couleur, p. 238, ed. 1854. and y, that thought
as muche to haue suche welthe and worship as forto haue you
vnto my lorde withoute ani nisete, y clothed my selff in warme
The Manuscript ends here, and the concluding part of the book is given from Caxton's printed translation. His pause-bars (//) are not reprinted. Some capitals are added to his.
furred gounes that kepte my body warme, wherfore I had̛
better colour than she had̛, wherof I thanke God, For therfore
I gate your loue; And̛ blessyd̛ be the houre that my suster
clothed her self so lyght, For yf it had̛ not be so, ye had not
take me for to haue lefte her." Thus loste, as ye haue herd̛,
theldest doughter her maryage, bycause she coynted̛ her self.
Now haue ye herd good̛ Ensample Fr.
comment l'en ne se doit mie si lingement ne si joliettement vestir, pour soy greslir et faire le beau corps. p. 239. how one ought not to coynte
her body for to sℏewe it small and̛ better shapen, & specially
in the wynter, in so moche that sℏe lost her manere and
colour. As ones it befell to Syre Foucques de Laual, as he
told me vpon the fayt of this Ensample, of whome I shal speke,
and̛ telle vnto yow what that happed̛ to hym.
[SECOND CHAPTER CXX.]
How loue wylle be kepte warme. Capitulo C xx
Fr.
De messire Fouques de Laval, qui ala veoir sa mie. Chappitre VI xx I e.
[S]Ire Foucques de Laual was a fayr knyght, Fr.
et moult net entre tous autres chevaliers, et si savoit moult sa manière et son maintieng. clene & wel
besene emong other, & was of good̛ maner, and̛ of fayr
maynten. It happed to hym, as he told me, that ones he was gone for to
see his peramours in the wynter season, that the froste was grete, and
the wether passyng cold. He
thenne
hadde
in the mornynge coynted̛ hym self of a scarlatte gowne wel
broudred, & of a hood̛ of scarlatte sengle & wythoute
furrynge, and̛ nought els he had̛ on hym, sauf only his fyn
sℏerte; For he had̛ no mantell, neyther gloues in his
handes. The wynd̛ and̛ the cold̛ were grete, wherfore
he had̛ soo grete cold̛, that he became of colour black
and̛ pale, For the perles ne the precious stones, wiche were on
the broudryng of his sengle gowne, couthe gyue hym no hete, ne kepe
hym fro the cold̛. There came another knyght, whiche also was
amerous of that lady, but he was not so gay aourned̛ ne so sengle
of clothes, but he had̛ on hym good and warme gownes, &
had̛ a mantell, and a double hood̛ and̛ was reed̛
as a cok, and̛ had̛ a good̛ lyuynge colour. The lady
thenne welcomed this knyght, and maade to hym better chere than
sℏe dyd̛ to Syre Foucques, and̛ held̛ with hym
better companye. And sayd̛ to Syre Foucques, "Syre, hold̛
yow nere the fyre, for I doubte that ye be not al hool, for your
colour is dede and̛ pale." And he ansuerd̛ that his herte
was ioyous and̛ well at his ease.
This other knyght was
fayrer to the lady syght than Foucques. But within a whyle after,
Syre Foucques aspyed the knyght, whiche was goynge toward̛ the
place of his peramours. He arayed̛ hym otherwyse than he was
wonte to doo, And̛ so moche hyed̛ hym, that he came thyder
as soone as the other knyght dyd̛ for to preue how the mater
and̛ his faytte shold̛ ende. But certaynly he was thenne
take of his lady for the fayrest and̛ best coloured̛.
Wherfore he told̛ me how loue wylle be kepte hote and̛
warme, And̛ how that he had approuued̛ hit. Therfore hit is
grete folye to kepe hys body sengle of clothes, for to seme to the
folkes syght better maad̛ and fayrer of body. Yet vpon this
matere I wylle reherce vnto you a grete merueylle, how many one
deyd̛ for cold̛.
[CHAPTER CXXI.]
Of the folysshe loue whiche surprysed̛ and̛
ouercame the Galoys and̛ the Galoyses, wherfore many one of them
deyd̛ for cold̛. Capitulo Cxxj.
[F]Ayre dougℏters, I shalle telle yow of the Galoys and
Galoyses, how the deuylle by his arte made many of them to deye for
cold̛ with the helpe of the flamme of
VenusVenns, goddesse of loue and̛ of lecherye. It
byfelle thenne in the partyes of Peytou and̛ in other Countrees
nyghe, that the goddesse Venus, whiche hath grete power vpon yongthe,
that is to wete, vpon the yongefolke, (For somme she maketh to be
amerous of loue resonable, And̛ other of folysshe loue and
vnresonable, wherof somme lese theyr honour and̛ worsℏyp, And
other bothe body & sowle, &) made many knyghtes and̛ squyers,
ladyes and̛ damoysels, to loue peramours eche other, And̛ to
make an ordenaunce of a moche sauage and̛ wyld̛ guyse,
and̛ ageynst the kynde of the tyme, whiche ordenaunce was this,
that in the somer they shold be clothed̛ hote and warme with
theyr furred̛ gownes and̛ with mantels and̛ double
hoodes, and euer fyre they shold̛ haue in theyr chemenyes, were
it neuer so grete a hete; And̛ that they shold̛ make of the
somer wynter, & thus to the contrarye, In the wynter tyme; and as
it was hard̛ frosen, these Galoys & Galoyses dyd̛ on
theyre sℏertes but only a shorte and̛ sengle gown withoute
lynyng̛, and̛ had̛ no mantell ne hood̛, but
sengle, for no grete cold̛ ne wynd̛ that myght come. And
yet more, theyr chambres were withoute fyre, and̛ dayly made
swyped̛ clene; And̛ yf at that season ony herbe or grasse,
or somme thynge fresshe and̛ grene, myght be found, it was
had̛ into theyr chambres & strawed̛ on the
floor. And̛ vpon theyr heddes they had thurgh al the nyght but
only a sengle and̛ lyght couerlet, and̛ nomore they myght
haue, after theyr owne ordynaunce. Ferthermore, it was ordeyned, that
as soone as a Galoys cam ther as a Galoyse was, & yf she had ony
husbond, he must by this ordenaunce go & take the Galoys horses,
whiche last was come thyder, and ryde oute of his place, & neuer
to
come ageyne as long as the Galoys sℏold̛ be with his wyf.
And also, yf her husbond were a Galoys, & went to see his
peramours, another Galoyse, & found̛ her husbond with her, it
had be grete shame to the husbond yf he had abyden at home, neyther to
haue ordeyned ony thynge whyles the Galoys had be with ℏis wyf, for he
had thenne no more power within his hows than had̛ a straunger.
This lyf
lasted longe whyle, vnto the
tyme that the most parte of them was dede and̛ perysshed̛ of
the grete cold̛ whiche they suffred. Many of the Galoys deyde in
theyr ladyes bedde, And̛ so dede in lyke wyse the Galoyses with
theyr frendes and̛ peramours, scornynge them that were warme
and̛ wel clothed̛. And som of them were, to whome men must
dysseuere theyr teethe wyth knyues, and̛ toste and Rost them
before the fyre, as a chyken hard̛ of froste. Wherfore I doubte
moche that these Galoyses & Galoys, wℏiche deyde by suche
maner, were martired̛ by loue, & that as they deyde of
cold̛ they sℏalle haue to the contrarye a grete hete and̛ a
warme clothynge in the pytte of helle. For yf they had̛
suffred̛ for the loue of God, whiche suffred̛ soo moche for
them, the tenthe parte of the payne and̛ dolour wℏiche they
dyd̛ suffre for the fowle delyte of theyr stynkynge lecherye,
they sℏold̛ haue hadde mercy and̛ grete guerdon in the
other world̛. But the deuylle, whiche euer is aboute to make the
man and̛ the woman to dysobeye to God̛ made them to fele
gretter delyte and̛ playsaunce in fulysshe loue, than to doo
somme seruyse vnto God̛. And by this reason whiche wel is
approuued̛ how the deuyll tempteth and̛essayeth man
and̛ woman, And̛ holdeth in perylle bothe the sowle
and̛ the body; And hou he gyueth folysshe playsauuces and̛
many euylle maners, that is to wete, somme by couetyse to drawe to hym
the good̛ & substannce of other; And̛ somme he holdeth
in grete pryde by the praysyng of them self and̛ dispraysynge of
other; Some also by enuye, whanne they see other haue more goodes than
they; Also by glotonye, wherin the body delyteth hym self, and̛
maketh hym to falle in-to the synne of dronkesℏip, whiche synne
taketh fro them reason and̛ entendement and̛ maketh them to
fall in-to carnal delyte. Eyther also by lecherye,
makyng them to haue their peramours with them, and to loue them wyth
folysshe loue and̛ playsaunce, As dyd̛ the folysshe Galoys
and Galoyses, and̛ amonge them suche a folysshe and̛
brennynge loue that he brougℏt them to an euylle ende, and̛
to deye of dyuerse dethe. But, notwithstondyng al this, I saye not
but that there is a trewe loue without blame and̛ dishonoure,
And̛ wherof moche worsℏip cometh. These ben trewe, the
whiche requyre nothyng wherout may come ony falsℏed or abusion.
For he þat loueth not trewely,
thynketh for to haue disℏonoured his loue and̛ her estate;
And̛ suche loue is not trewe, but is fals dyssymylynge and̛
trecherye. Therfore to grete Iustyse may not be made of them; but so
moche I telle yow well, that ther be of suche folke whiche ben of
dyuerse maners, that is to wete, somme trewe, somme fals and
deceyuable, and̛ gyue no force at al but to haue theyr fowle
delyte and̛ wylle. And̛ many suche folk is as now in this
world̛ wherfore the world̛ is hard̛ to knowe, and moche
merueyllous. And̛ suche wene wel to knowe them self; but wors
they knowe them self than done ony other
Caxton leaves out Chapter CXXIII. of the printed French edition, 1854, pp. 244-6: "
Que nulle femme ne doit point croire trop legierement ce qu'on lui dit."
[CHAPTER CXXII.]
The Argument of the knyght of the Towre and of his wyf. Capitulo Cxxij
[M]Y dere doughters, as for to loue peramours I shal tell yow alle the debate and̛ stryf of me and̛ of your moder. I wold̛ susteyne ageynste her, that a lady or damoyselle
myght loue peramours in certayne caas. For in loue is but good̛
worsℏip, withoute ony euyll be thought in it. In this thenne
wherin is thought ony euylle is not loue, but rather it is grete
falsℏede and mauuastye; wherfore take ye hede, And̛ here ye
the grete debate and̛ stryf whiche was bytwene her and̛ me.
Thus thenne I sayd̛ to your moder, "Lady, why shalle not
the ladyes and̛ damoysels loue peramours ? For in certayne,
me semeth that in good̛ loue and trewe, maye be but welthe
and̛ honour, and̛ also the louer is the better therfore, & more
gay and̛ Ioly; and̛ also the more encouraged̛ to excercyse
hym self more ofte in armes, And̛ taketh therfore better
maner in al estates, for to please vnto his lady or loue. And̛
in lyke wyse dothe sℏe of whome he is enamoured̛ for to
please hym the better, as ferre as sℏe loueth hym. And̛ also
I tell yow that grete almesse it is, whanne a lady or damoysell
maketh a good̛ knyght eyther a good̛ squyer." These ben my
reasons.
[CHAPTER CXXIII.]
The answere whiche the lady of the towre maad̛ vnto her lord. Capitulo C xxi[i]j
[T]Henne ansuerd̛ to me your moder, "Syre, I merueyll me
not, yf amonge yow men susteyne and̛ holde this reason,
that al women oughte to loue peramours; But sith this
debate and̛ stryf is come before our owne dougℏters, I wylle
answere after myn aduys and̛ Intencion, For, vnto our children
we must hyde nothynge. Ye say, and̛ so done all other men,
that a lady or damoysell is the better worth whan she loueth
peramours, And̛ that she shalle be the more gay, & of fayr
maner and̛ countenaunce, And̛ how she shalle do grete almesse
to make a good knyght. These wordes are but sport and̛
esbatement of lordes and̛ of felawes, in a langage moche comyn.
For they that saye that alle the honour and̛ worshyppe whiche
they gete and̛ haue, is comynge to them by theyre peramours,
And̛ that theyr loue encourageth them to goo in vyages, And̛
for to plese to them by state of armes; but these wordes coste
to them but lytyll to say, for to gete the better and̛ sooner
the grace and good̛ wylle of theyr peramours. For of suche
wordes, and̛ other moche merueyllous, many one vseth full
ofte; but how be hit that they saye that 'for them and̛ for
theyr loue they done hit,' In good̛ feyth they done it only
for to enhaunce them self, and̛ for to drawe vnto them the
grace and̛ vayne glory of the world̛. Therfore I charge
yo w, my fayre doughters, that in this mater ye byleue not
your fader. But I pray yow that ye hold your self clenly
and̛ without blame, and̛ that ye be not amerous, for many
reasons whiche I shalle reherce vnto yow. Fyrste, I saye not but that
euery good̛ woman of age maye loue well and̛ better the one
than the other, that is to wete, folke of worsℏip and̛
honour, And̛ them also that shalle counceylle her for her owne
helthe & worship. And̛ thus men oughte to loue, by this
manere, the one more than the other. But as for to be so ferforth
enamoured̛ in soo moche that this loue be mayster of her,
and̛ maketh them to falle in somme fowle and̛ shamefull
delyte, somtyme with ryght, and̛ somtyme with wronge, for the
watche whiche men
haue vpon this
shameful dede or feate, and̛ also suche dishonour and̛
escry, whiche soone is not put oute, And by the false watches &
bacbyters whiche ben neuer cessyng to talke of som cuylle rather than
of somme good̛ wherby they take away & dyffamen the
good̛ Renomme of the good̛ wymmen, and̛ of many a
good̛ lady. And̛ therfore alle wymmen whiche ben not wedded
may kepe and̛ hold̛ them self fro hit; And̛ that for
many Reasons. The fyrste Reason is, by cause that a woman whiche is
enamoured̛ of a man maye not serue God̛ of no good̛
herte ne trewe, as she dyd̛ before. For many one I haue
herd̛ saye, the wℏiche haue ben amerous in theyr yongthe,
that when they were in the chirche theyre thought and̛ melancolye
made them ofte to thynke vnto theyr delytes and̛ to theyr
peramours more than they dyd̛ to the seruyse of God̛.
And̛ also the arte of loue is of suche kynde, that whanne one is
in the Chirche to here masse and̛ the dyuyne seruyse, and̛
as the preest holdeth the body of oure Lord̛ bytwene his handes,
than cometh most to his mynde euylle and̛ fowle thoughtes. This
is the arte or crafte of the goddesse that men calle Venus, the whiche
had̛ the name of a planete, as I herd̛ saye of a good̛
and̛ trewe man, whiche preched and̛ sayd̛ how ones the
deuylle entred̛ into the body of a dampned̛ woman, whiche
was Ioly and̛ gaye, and̛ moche amerous. The deuylle that
was within her body made her to doo many fals myracles; wherfor the
paynyms helde her for a goddesse, and worshipped̛ her as a
god. And̛ this Venus was she that gaf counceylle to the Troians
that they shold̛ sende Parys, the sone of kyng Priamus, into
Grece, and̛ that she shold̛ make hym rauysshe and̛ haue
with hym the fayrest lady of al Grece, wherof she sayd̛ trouthe.
For Parys dyd̛ rauysshe the fayr Helayne, the wyf of the kynge
Mene1aus, for the wℏiche faytte or dede were slayne afterward
more than xl kynges and̛ .xii. C M other persones and̛ mo.
Wherof this Venus was of al thys grete meschyef pryncipall cause. She
was an euylle goddesse, fulle of euylle temptacion. She is the
goddesse of loue, whiche kyndeleth and chauffeth the amerous hertes,
and maketh them to thynke bothe day and̛ nyght to the Ioye
and̛ foule delytes of lechery; And̛ specially whan they be
at the masse or heryng̛
the dyuyn
seruyse, the deuyl causeth this for to trouble their feythe and̛
theyr deuocion whiche they haue toward̛ oure Lord̛. And̛
knowe ye for certayne, my fayr doughters, that a woman whiche is
amerous shalle neuer sette her herte to God̛, ne she shall not
saye deuoutely her houres or matyns, ne the hert open for to here the
dyuyne seruyse of God. Wherof I shall telle yow an Ensample. Two
quenes were at this syde of the see, which in Lent, vpon the Holy
Thursday, in the Passion weke, took theyr fowle delytes and̛
playsaunce within the Chirche duryng the seruyse dyuyne, And̛
rested̛ not of theyr foly tylle hit was alle done. Wherfore
God̛, whiche was displeased̛ wyth them for theyr enorme
and̛ fowle synne, made theyr fowle dede and̛ faytte to be
openly knowen amonge the folke, In suche wyse that they were take
and̛ putte vnder a grete and̛ heuy coope of lede; And̛
there they deyd̛ of an euylle dethe. And̛ the two knyghtes,
theyre putyers, deyd̛ also, as they that were flayne, they beynge
yet on lyue. Now maye ye see how theyr fals loue was euylle and̛
dampnable, And̛ how the temptacion of Venus, the goddesse of loue
and lady of lechery, tempted them so moche, that sℏe made them to
take theyr fowle plesaunce In suche holy tyme as vpon the Thursday
and̛ Holy Frydaye in the Passyon weke. By this Ensample is wel
sene and̛ knowen
how that euery woman amerous is more tempted̛ wythin the Chyrche
than in eny other place. And̛ the same is the fyrst reason how a
yonge woman must kepe herself fro suche folysshe loue, and̛ not
be in no wyse amerous. The other rayson is by cause of many gentylle
men, whiche ben so fals and̛ deceyuable, that they requyre euery
gentylle woman that they may fynde; And̛ to them they swere that
they shalle kepe to them their feythe, and̛ be trewe to them,
and̛ shalle loue them without falshed̛ or deceyuaunce,
and̛ that rather they shold̛ deye than to thynke ony vylonye
or dysℏonoure, And̛ that they shalle be the better
preysed̛ for the loue of them, And̛ that, yf they haue ony
good̛ and̛ worship, it shalle come by them. And̛ thus
they shalle shewe and̛ saye to them so many reasons and̛
abusions, that a grete meruaylle is to here hem speke. And̛ yet
more they gyue oute of theyr brestes grete and̛ fayned̛
syghes, And̛ make as they were thynkynge and̛ Melancolyous,
And̛ after they cast a fals
loke. And̛ thenne the good̛ and̛ debonayr wymmen that
sene them, supposen that they be esprysed̛ of trewe and̛
feythfull loue. But al suche maner of folke whiche vsen to make suche
semblaunt, ben but deceyuours or begylers of the ladyes and̛
damoysels. For there is no lady ne damoysell that wold̛ here
them, but that they shold̛ be deceyued̛ of them by theyr
fals reasons, whiche they sℏold̛ not here. These ben
contrary to the feythfulle and̛ trewe louers. For he that loueth
with god̛ and̛ trewe loue, as he cometh before his
peramours, he is ferynge and̛ dredefull lest he doo ony
thyng̛ that may displease her; For he is not so hardy to
discouere ne say one onely word̛ And̛ yf he loue her wel, I
wene that he shalle be thre or four yere er he dar saye his secrete
vnto her. But thus do not the fals louers; For they praye al them
that they fynd̛ as aboue is sayd, And are not in drede ne in fere
to saye al that cometh vpon theyr fals tongues; And̛ no shame ne
vergoyne they haue of hit; And̛ al that whiche they maye
vnderstand̛ of them, they reherce and̛ telle it amonge theyr
felawes. And̛ of them they hold̛ theyre talkynge, wherof
they laugh and̛ scorne and̛
take theyr disporte of hit. And̛ thus by suche a waye they mocke and̛ scorne the ladyes and̛ damoysels, and̛ make newe talkynges and̛ lesynges of them whiche before were neuer sayd̛ ne spoken of. For they to whom they tellen hit, put to it rather somme euyll than somme good̛. In so moche that, fro word̛ to word̛, and̛ by suche mockynge and̛ fryuolles, many ladyes and̛ damoysels ben ofte blamed̛.
[CHAPTER CXXIV.]
How a woman ought not to here the wordes or talkynge of hym that requyreth her of loue. Capitulo C xxiiij.
[A]Nd̛ to thende ye be not deceyued̛, kepe yow wel fro
the talkynge of them. And̛ yf one begynne to resoune and̛
talke with yow of suche mater, lete hym alone, or els calle to yow
somme other body to here hym say what he wil; And̛ thus ye shalle
voyde and breke his talkynge. And̛ know yow for certayne, that
yf ye doo thus ones or twyes,
he
shalle nomore speke to yow therof, but in good̛ feyth at the last
he shalle preyse and̛ drede yow, and̛ shalle saye, 'this
woman is assured̛ and ferme.' And̛ by this maner of waye ye
shalle not be put in theyr Ianglory and̛ talkynges, and̛
sℏall not also haue no blame ne diffame of the world̛."
[CHAPTER CXXV.]
How the knyght answereth to his wyf. Capitulo C xxv.
[T]Henne I ansuerd̛, "Lady, ye be moche hard̛ & euyll, in as moche that ye wyll not suffre that your doughters be amerouse; And̛ yf so came that somme gentyl knyght, worshipful, myghty, and̛ puyssaunt ynough after theyre degree, had̛ sette his herte on one of them, and̛ be wyllynge to loue her, and̛ take her to his wyf, why shalle she not loue hym?" "Syre," sayd his wyf, "To this I shalle ansuere yow, It is so as to me semeth, that euery woman, mayde, or wydowe, may wel bete her self with her owne staf; For al men ben not of one condycion, ne of one manere; for that thynge whiche pleseth
to one is dyspleasyng to the other. And̛ somme ben, the
wℏiche taken grete playsyre of the grete chere and̛
semblaunt that is done to them, And̛ that thynken but good̛
and̛ honeste. And̛ som also ben therfore more curyous to
demaunde and aske theyr peramours to be theyre wyues. But many other
ben, whiche are not of suche manere, but all contrarye; For whanne
they see that theyr peramours paynen them self to make them chere,
they preyse them lesse, And̛ within theyr hertes ben
doubtyng̛ of them, And̛, as they see them so lyght of wylle
and̛ so enamowred̛ they leue them, and̛ demaunde them
not for to be theyr wyues. And̛ thus many one, for to shew them
self to moche amerous, and̛ for to be moche open in beholdynge
and̛ in gyuynge fayre semblaunt, lese theyre maryage. For, in
certayne, they that kepe them symply, and̛ the whiche gyuen noo
fayre token or semblaunt to one nomore than to other, ben most
preysed̛, and̛ they be therfore the sooner wedded̛.
Wherupon ye told̛ me ones an ensample which I haue not forgeten,
wℏicℏ
happed to yow of a
lady to whome I gyue no name, the whiche ye wente ones to see her,
wyllynge to take her in maryage. She, that wyst and̛ knewe well how
it was spoken of yow & her for her maryage, maade to yow as grete
chere as sℏe hadde loued̛ and̛ knowen your personne all
the dayes of her lyf. Ye prayd̛ her of loue; but by cause that
she whiche was not wyse ynough to ansuere yow curtoysly and̛ wel,
ye demaunded her not; And̛ yf she had̛ hold̛ her self
more secrete and̛ couered, and̛ more symply, ye had̛
take her to your wyf. Of whome I haue syn herd̛ saye that she
hath be blamed̛, but I wote not for certayne yf it was so.
And̛ certaynly, Syre, ye be not the fyrst to whome suche
aduenture is happed̛; For many wymmen haue lost theyr maryage by
cause of theyr amerous loke and̛ fayr semblaunt. Therfore it is
good̛ to euery woman vnwedded̛ for to behaue her symply
and̛ clenely, and̛ specially before them of whome is spoken
for her maryage. I saye not but that men must bere honoure to euery
one after that they be."
[CHAPTER CXXVI.]
How men ought to loue after his estate and̛ degree. Capitulo C xxvj.
"[W]Hat saye yow, lady, wold̛ ye haue kept them so straitly
that they sℏold̛ not take somme plesaunce more to
somme than to the other ? " " Syre, I wylle not that
they haue or take ony plesaunce of them that ben of lower estate
or degree than they be of; that is to wete, that no woman vnwedded̛ shalle not sette her loue vpon no man of lower or
lasse degree than she is of. For yf sℏe tooke hym, her parentes
and̛ Frendes shold̛ hold̛ her lassed̛ and̛ hyndered̛. These
whiche louen suche folke, done ageynste theyre worsℏip and̛
honoure. For men ought to desyre ne coueyte nothynge so
moche in this world̛ as worship and̛ the frendsℏip of the world̛,
and of hir Frendes, the whiche is lost as soone as she draweth
oute her self oute of the gouernement and fro the counceyll of
them. As I myght telle, yf I wold̛, an ensample of many whiche
therfore ben dyffamed̛ and̛ hated̛ of theyr parents & Frendes.
" And̛ therfore, Syre, as I
theyr moder charge and̛ deffende them that they take no
playsaunce, ne that in no wyse sette theyr loue to none of lower
degree than they be come of, Ne also to none of hyhe estate,
wℏiche they may not haue to their lord. For the grete lordes
shalle not take them to theyr wyues; but alle theyr louynge loke
and̛ semblaunt, they do it for to deceyue them, and̛ for to
haue the delytes and̛ playsaunce of theyr bodyes, and for to
brynge them into the folye of the world."
[CHAPTER CXXVII.]
How wedded̛ wymmen, whiche haue sette theyr loue to some of lower degree than they be of, are not worthy to be callyd̛ wymmen. Capitulo C xxvij.
"[A]Lso, they whiche putte and̛ sette theyr loue on thre
maner of folke, that is to wete, wedded̛ men, prestes,
and monkes, and̛ as to seruauntes and̛ folke of noughte,
These maner of wymmen whiche take to theyr peramours and̛
loue suche folke, I hold̛ them of none extyme ne valewe, but that
they be more gretter harlottes than they that ben dayly at the
bordell. For many wymmen of the world̛ done that synne of
lechery but only for nede and̛ pouerte, or els by cause they
haue ben deceyued̛ of hit by false counceylle of bawdes. But
alle gentylle women whiche haue ynough to lyue on, the
whiche make theyre peramours or louers suche maner of folke
as before is sayd̛, it is by the grete ease wherin they be,
and̛ by the brennynge lecherye of theyr bodyes. For they
knowe wel that, after the lawe of theyr maryage, they may
not haue for theyr lordes, ne to be theyr husbondes, men of
the cℏirche, ne other of no valewe. This loue is not for to
recouere ony worsℏip, but alle disℏonour and shame."
[CHAPTER CXXVIII.]
How hit is almesse to enhaunce a man into grete valour. Capitulo C xxviij.
"[A]T the leste, syth ye wylle not graunte ne accorde that
youre doughters loue no man peramours as longe as
they shalle be vnwedded̛, please it yow to suffre that,
whanne they shall be wedded̛ they may take somme plesaunce
of loue, for to hold̛ and̛ behaue them self the more gaye and̛
Ioyefull, and̛ for the better knowe theyr behauynge and̛ maner
emonge folke of worsℏip. And̛ as before this tyme I haue
sayd̛ to yow, It were to them grete welthe and worsℏip to make
a man of none extyme ne of valewe to become of grete valour."
[CHAPTER CXXIX.]
The answere of the lady of the Towre. Capitulo C xxix.
"[S]Ire, to thys I ansuere yow, I wylle well, and̛ am content,
more to somme than to the other, that is to wete, to them
of gretter name and̛ more gentyl, or els better men of theyr
persones, And̛ after that they bere to them worship and
honour, And that they synge and̛ daunce before them honour-
ably. But as for to loue peramours sythe they shall be wedded,
withoute it be of suche loue as men ought to bere vnto folke of
worsℏippe, for to loue and̛ worshippe them after that they
be worthy and̛ of valour, And̛ whiche haue had̛ grete
payne and̛ trauaylle to gete and̛ acquere glorye and̛
worsℏyp by theyr valyaunce in armes, These must be loued̛
doubted̛, serued̛, and honoured̛ withoute hauynge in
them ony plesaunce, sauf only for the bounte of them. But to saye
and̛ hold̛ hit good̛ that a wedded̛ woman
shold̛ loue and̛ haue a peramour, Ne take the othe and̛
feythe of none, to thende that they be theyr louers and peramours, Ne
also to gyue their feith and̛ othe to none, I trowe and̛
wene certaynly that no lady ne damoysell wedded̛ ne woman of
other estate, shall not put her estate and̛ worship in this
balaunce, for many reasons; the whiche I shalle declare vnto
yow. Wherof the fyrst is as before I told̛ yow, that none woman
amerous shalle neuer be soo deuoute in her prayers, ne to here the
seruyse of God̛, as she
was
before. For oute of loue spryngen and̛ comen to many thoughtes,
and̛ Melancolye, as men sayn; And̛ many one ben so
enamoured̛ and̛ enflammed̛ of loue that, yf they
herd̛ ryng the last peel of a masse, and̛ that they knewe
that theyr peramoure wold̛ haue come to see them, they
sℏold̛ lese the masse for to please to theyr peramoure.
This is no game egaly parted̛. But suche is the temptacion of
Venus, the goddesse of lecherye. The other Reason I doo compare to
the mercer, whiche weyeth ℏis sylke whiche is fyn and̛
lyght, but yet he maye put so moche of it into the balaunce that it
shalle ouerbere the weyght whiche is at the other syde of the
balaunce; That is to saye, that the woman may be soo moche
enamoured̛, that lasse sℏe sℏalle loue her lord̛
therfore, and̛ that the loue worsℏip, and cheuaunce whiche
he shold̛ haue, she shalle take fro hym, and̛ gyue it to
other. And̛ for certayne, a woman may not haue two hertes, no
more than a greyhond̛ may renne after two bestes. Therfore,
Impossyble is that she myght loue her peramour of trewe loue,
and̛ her lord also, withoute faute or deceyuaunce. But God̛
and Reson naturell con-
strayneth
Orig. constrayueth her. For, as the clerkes say, and the predycatours,
God̛ beganne the world by maryage of man and woman; And̛,
God̛ hym self, whanne he came in to this world, he spake
and̛ treated̛ at a sermon that he made of maryage, sayeng
that maryage is a sacrament Ioyned̛ and̛ annexed̛ of
God̛ to the man and̛ the woman, & how they be but one
body, and̛ that they oughte to loue eche other more than fader ne
moder, ne other creature. And̛ therfore, syth that God̛
hath assembled̛ them, no man mortal ouȝt not to separe them,
ne take fro them the loue whiche is bytwene them. This, sayd̛
God̛ of his owne mouthe. And̛ therfore at the dore where as
the preest maketh them to swere that they shalle loue and̛ kepe
eche other, bothe seke and̛ hole, And̛ that they shalle not
gwerpysshe or leue eche other for none other better or worse;
and̛ therfore I saye, syth the creatour of al the creatures
sayd̛ so, it is but one thynge and̛ one body, that men ought
to gwerpysshe and̛ leue al other worldly loue, for to take the
loue whiche oughte to be in maryage, how thenne sℏold̛ the
wedded woman gyue her loue ne do ony oth to some other, withoute
consent of her lord̛? I trowe that, after
the wylle of God̛ and̛ the commaundementes of
holy chirche, that this may not dewely be done withoute feythe be
broken of one syde or of [o]ther, and̛ many horryble dedes
done. For in good̛ feythe I doubte not but that they whiche ben
amerous, and gyuen theyr feythe to other men, louen but lytel or
nought theyre husbondes, and̛ that they be cursed̛ of
God̛."
[CHAPTER CXXX.]
How a woman whiche wylle kepe her honour must doo ne shewe no manner of semblaunt to none. Capitulo Cxxx.
"[T]Here ben yet other Reasons for to kepe the loue of her lord̛ clenely, withoute daunger or parylle, that is to wete, ageynst enuyous folke that haue euylle and cursed̛
tongues, whiche maken the fals reportes ; that is to saye, that yf
ony woman maketh somme semblaunt of loue to some man, And̛
yf that somme other her seruaunt, or ony other body, perceyueth
it.As they shalle be departed̛ fro her, they anone shalle
talke and̛ speke therof before the folke; And̛ thus shal the
wordes soo ferre goo, that at the laste, men shalle saye that she hath
fawted̛ in dede; and by this maner is a good̛ & trewe
woman blamed and dishonoured̛. And̛ yf hit befalle that by
somme aduenture her lord̛ haue ony knowlecℏynge of hit, he
sℏalle take her in hate, and̛ of hertely loue he shalle
neuer loue her, And̛ euer he shalle saye euylle of her. And thus
is the trewe loue of maryage lost and̛ go fro them, and̛
neuer parfygℏt Ioye ne loue shalle they haue togyder. And̛
therfore grete parylle is to euery wedded̛ woman to put her
lord̛ and̛ his estate, & the welthe & Ioye of her
maryage, in this balaunce & in suche peryllous auenture. Wherfor
I counceyll not to no good woman to haue ony peramour, ne to be
amerous, in so moch that sℏe be subget to other than to her lord;
for by suche a cause many good maryages haue ben left & forgoten,
&, for one word̛ that is come therof, an C euyls ben comen
therfor. I shal telle yow therof one example of them whiche ben dede,
& haue fynyssℏed theyr lyues by the peryls whiche ben in
folysshe loue. The lady of Coussy & her peramoure deide therof,
& also dyd̛ the castellayne of the Verger, And̛ after
her the duchesse,
And̛ also many
other deyde therof, only for the loue, and̛ the most parte
withoute Confessyon or sℏryfte, wherfore I wote not how they doo
in the other world̛. But I doubte not but that the delytes
and̛ playsaunces whiche they tooke therof in this world̛
shalle be to them derely sold̛. And̛ the delytes of them
that ben amerous ben suche, that for one Ioye that they receyue of
hit, they suffre and̛ haue therfore an C dolours, And̛ for
one worsℏip, honderd̛ shames. And̛ euer I haue
herd̛ saye, that a woman amerous shalle neuer after loue her
lord̛ with good̛ herte, but that she shalle euer be in
Melancolye and in smalle thougℏtes."
[CHAPTER CXXXI.]
How a knyght loued̛ the lady of the Toure. Ca. C xxxj.
"[L]Ady, ye make me to be merueylled̛ how that ye so sore
discounceylle them to loue. Wene ye to doo me to
byleue that ye be so trewe in your spekynge, that ye neuer were
amerous ? Certaynly I haue wel herd̛ the complaynte of some, of
whome ye hold̛ wel your pees." " Syre," sayd̛ the lady, "I
trowe that ye wold not byleue me yf I told̛ to you the very
trouthe therof; but as for to saye I haue ben prayd of loue, I haue
many tymes perceyued̛ how somme men were aboute to speke to me
therof, but euer I brake theyr wordes, & called to me somme other,
wherby I dyd̛ breke theyr faytte. Wherof ones hit befelle, as
many knyghtes and̛ ladyes were playenge with me, that a
knygℏt sayd to me how that he loue[d] all the ladyes that ben in
this world̛. And̛ I dyd̛ demaunde and̛ asked hym
yf hit was long syn that sekenes & euylle had taken him. & he
ansuerd that it was wel ij yere gone and past, and̛ that neuer he
durst telle it to me. I thenne ansuerd to hym that it was nothynge of
that space of tyme, & that he hasted̛ hym to moche, and that
it was but a temptacion, & that he shold goo to the chirche for to
cast vpon hym holy water, and that he shold saye his Aue maria, &
that his temptacion sℏold̛ sone after go fro hym, For the
loue was newe. And̛ he demannded of me why. And̛ thenne I
sayd̛ to hym that none peramoure or louer ought not to saye to
his lady that he loueth her,
tyll the
tyme of seuen yere and̛ an half he passyd̛ & gone, and
that it was but a lytell temptacion. Thenne he wende to haue
argued̛ and̛ put many reasons vnto me, whanne I sayd̛
al on ℏyghe : 'Behold̛ ye all what sayth this knyght, whiche
is but two yere syn he loued̛ fyrst one lady!' And̛ thenne
he prayd̛ that I sℏold̛ kepe my pees therof, and̛
that in good̛ feythe he shold̛ neuer speke to me therof.
But at the last he sayd to me, 'Lady of the Towre, ye be moche euylle
and̛ straunge; and̛ also after your wordes ouer prowd̛
in loue, I doubte that ye haue not be euer so straunge. Ye be lyke
the lady of the fucille, whiche said to me thus, that she wold̛
neuer here ne vnderstand the noote and̛ wordes of none, sauf one
tyme that a knyghte prayd̛ her, but sℏe had an vncle whiche
she made to hyde hym self behynd her, for to here and̛
vnderstande what that the knyght sℏold̛ seye; wherin she
dyd̛
grete treason. For he wende wel secretely to saye his rayson,
and̛ wend̛ not that ony one had̛ herd̛ hym, but her self
alone. Wherfore I dare almost say that bothe yow and̛ she be
but grete spekers, and̛ lytell pyteous of them that requyre
mercy and̛ grace; And̛ she is of your oppynyon, that no
ladyes or damoysels may not disporte them with none other
than with theyr lord, for the resons which ye haue sayd before.'
But, syre, sayd thenne the Lady of the Tour to her lord̛,
as for your doughters, ye may saye to them and charge them
of that what shalle befalle yow, but after the faytte or dede
ryght shall be done. Syre, I pray to God̛ that to worship and̛
honour they may come, as I desyre. For myn entencion and̛
wyll is not to ordeyne vpon none ladyes ne damoysels, but yf
hit be vpon myn owne doughters, of whome I haue the
chastysement and̛ charge. For euery good̛ lady or damoyselle,
yf God̛ be pleased̛ shalle gouerne and̛ kepe hem self well to
theyr worship and̛ honour, withoute I, that am of lytell wytte
and lytell knowynge, entremete me therof."
[CHAPTER CXXXII.]
Yet speketh the knyght of the Toure. Capitulo C xxxij.
"[A]T the lest, my lady, I wylle yet argue to yow, sayeng̛ that, yf sℏe may seme to come vnto worsℏip and̛ valour, the whiche had neuer, ne also shold̛ haue courage ne
hardynes to put hem self in payn to haue hit, but it were for
the loue and̛ playsyr of his lady, and̛ by good̛ trust to be a good̛
knyght, and̛ Renommed̛ amonge the valyaunt and̛ hardy, for to
gete worsℏip and̛ the grace of his peramour. And̛ for a lytell
chere, a man comynge of lowe degree may be enhaunced̛ by his
loue, and̛ be compted̛ amonge the worthy and̛ valyaunt."
[CHAPTER CXXXIII.]
How one must be wyly and̛ subtyll for to discouere his loue. Capitulo C xxxiij
"[S]Ire, hit semeth me that there he many maners of loue, And̛,
as men saye, the one is better than the other. For yf hit
be so that a knyght or squyer loueth somme lady or damoyselle by
worsℏyp and̛ honoure only, And̛ for to kepe her
worsℏip and the curtosye of her, and̛ for the good that she
shalle do to hym, suche loue is good̛ whicℏe is wythout
prayer or request." "What, lady, yf he requyreth her to kysse or
embrace hym, it is no force, the wyndes blowen it awey !" " Ha, a !
Syre, I answere vnto yow, that as wel to my doughters as to other that
me semeth; And̛ therto I consente, that they maye make to them
good̛ chere, and̛ that they kysse them before all, to thende
that they lose not theyr valour. But, as for my dougℏters whiche
ben here present, I defende and̛ withsaye to them the kyssyng,
and̛ alle suche maners of disportes. For the wyse lady Rebecca,
whiche was ryght gentylle and̛ noble, sayth, the kyssynge is
nyghe parente and Cosyn vnto the fowle faytte or dede. And̛
Sybylle sayth, that the fyrst signe or token of loue is the loke or
beholdyng; and̛ after the amerous loke they come to the kyssynge,
and̛ thenne the dede or faytte; The whiche dede taketh awey the
loue & worsℏip of God & of the world; & thus they come
from one dede to another. & I lete you know that me semeth that,
assone as they suffre them to be kyssed, they
put them self in the subiection of the deuyll, whiche
is to subtyll. For suche one weneth wel at the begynnyng to kepe hym
fermely and̛ be stronge, the whiche he deceyueth by his subtyll
arte and̛ crafte, and̛ by suche kyssynges. And̛ thus,
as one kyssynge draweth to hym another, And as the fyre kyndeleth a
strawe, and̛ fro that strawe it cometh and̛ kyndeleth
another, & thus atte last the bedde is a fyre, & the hows
also; in lyke wyse is it of suche loue. And̛ yet I charge yow,
my fayre doughters, that ye be no players. For suche playeng causeth
oftyme many a folysshe loke and̛ beholdynge, by the whiche may
perauentur come blame and̛ euylle renomme. I herd̛ ones
reherce and̛ saye a tale of the Duchesse of Bauyere, how that she
had̛ wel twenty subgettes, as men sayd̛ the whiche loued
her, and̛ to eche of them sℏe gaf signe and̛ token of
loue. She playd with them at the tables, and wan of them coursers,
and̛ hakneys, and̛ dere
and̛ ryche furrynges, and̛ also rynges and̛ precious stones, and̛
many other Iewels; and̛ grete prouffyte she had by them. But,
for certayne, she coude neuer kepe her self so wel, but that at
the last sℏe was blamed̛ and̛ dyffamed̛. And̛ better it had̛ be
for her worsℏyp, that sℏe had bought and payed̛ alle that she
had̛ of them half derer more than it was worthe. Therfore
grete perylle is to euery lady or damoysell, and̛ to all other good̛
and̛ worsℏipfull wymmen, to vse suche playenge and̛ be of suche
lyf. For the most appertyse and̛ wyse fynd̛ them self at the
last, by suche delynge mocked̛ and̛ blamed̛, and̛ fowle dyffamed̛.
And̛ therfore, my fayre doughters, take ye here good̛ ensample,
and̛ be ye not to curyous to ony playe for to wynne suche
ouches or fermaylles; For, by the couetousnes to gete and̛ haue
suche Iewels for nought, many a woman put her self in subiection; and̛ oftyme it befalleth therfor that they be deceyued.
And̛ thus is it good to aduyse and̛ beware hym self before the
comynge of the stroke."
[CHAPTER CXXXIV.
How the holy lady approuued̛ the heremyte. Ca. C xxx[i]v. m iij.
[F]Ayr dougℏters, I wylle telle yow one of the last eusamples of this book. It is of a full good lady whiche is moche to be preysed. And this ensample is reherced in the
booke of Vitas Patrum, how the wyf of the prouost of Acquylee
approued an holy Heremyte by his bounte.
Ther was thenne an holy Heremyte in an heremytage, the
whiche had̛ ben there by the space of xxv yere, where as he
ete but breed̛ and̛ herhes and̛ Rotes, And̛ ofte he fasted̛ and̛
was of good̛ and̛ holy lyuynge. This good̛ and̛ holy Heremyte
beganne ones vpon a tyme to saye, "A, good lord̛, my creatour
and̛ my maker! yf ageynst the I haue ony thyng mysprysed̛ I
demaunde and̛ crye to the, mercy; and̛ yf I haue this xxv
yere done ony good̛ dwellyng stylle in this Heremytage, what
meryte shalle I haue therfore ?" A vysyon came sone to hym,
by the whiche hym thought that he sawe oure Lord̛, whiche
sayd̛ to hym, "Thow shalt haue the meryte of the prouost of
Acquylee and̛ of his wyf." And̛ thenne, whanne he hed seene
this vysyon, he sayd̛ that he shold̛ neuer reste tylle he
come into Acquyllee for to enquere of the lyf and̛ condycions of
the prouost and̛ of his wyf. He wente thyder, And, as God
wold̛ thurgh the grace of the holy ghoost, the prouost and̛
his wyf knewe wel the comynge of this Heremyte, and̛ the cause
also why he came thyder. It befelle thenne, as the Heremyte was nyghe
by the Towne, he sawe the prouost, whiche yssued̛ oute of hit
with a grete companye of men, and̛ wente to make Iustyse of a
Squyer, whiche had slayne another Squyer; And̛ was the prouost
rydynge vpon a fayr courser, And had on hym a fayre gowne of sylke
rychely furred̛ And̛ all his men that were aboute hym wel
clothed̛ & arayed̛. And̛ as sone as the prouoste
sawe the Heremyte, he knewe hym, as the wylle of God̛ was,
and̛ callyd̛ hym, and̛ sayd̛ "Good̛ and̛
trewe man, goo ye home to my wyf, and̛ take her this rynge,
And̛ telle her that sℏe doo to yow as she wold̛ doo to
me." The Heremyte demaunded̛ of ℏym what he was. And̛
he answerd̛ to hym that he was the prouost of Acquyllee. The
Heremyte thenne, that sawe hym in suche estate and̛ soo Rychely
clothed̛ was abasshed̛ and̛ ryght sore merueylled̛
that he
was so coyntely arayed̛
and̛ that he wente for to make a man to be hanged̛. He wyst
not what he shold̛ thynke or saye, and̛ was al
troubled̛ and̛ abassℏed̛ And̛ hym thought
that he had̛ nothynge deserued of God̛. But neuertheles he
wente to the prouostes place, and founde there the lady his wyf, to
whome he toke the rynge, and said vnto her that her lord sent hym
thyder, And̛ that sℏe shold̛ doo to hym as sℏe
wold̛ doo to hym self. The good lady receyued hym, and̛
made the table o be couerd, & prayd hym to sytte before her. She
made hym to be serued of grete plente of good and̛ delycate
metes, and̛ of good wynes. And̛ the Heremyte, whiche was
not wont to haue before hym suche metes, Neuertheles he ete and dranke
there, And sawe how the good lady toke the good̛ metes that were
put before her, and how sℏe brake and̛ dressed the good
capons and other metes, And̛ thenne she dyd̛ put it al
togyder in a
grete dysshe, and sente it to the poure folke, And toke only for her
refection brede and̛ water And̛ thus she dyd euery day,
bothe at souper and at dyner. And as the euen came, sℏe had the
Heremyte into her chambre, whiche was rychely hanged with cloth of
sylke, and nobly dressed and arayed, and sayd to hym, "Good̛ and
trewe man, ye shall lye in the bedde of my lord and in his chambre."
The Heremyte wold haue reffused it; but the lady sayd that she wold do
the comaundement of her lord, And that for certayne he sℏold lye
there. There she made to be brought to hym good spyces, and stronge
and good wynes, wherto the good Heremyte tooke soo good a sauoure that
he ete and̛ dranke soo moche, that he was dronke, and̛ ful
Ioyous in his spekynge; For the good̛ wyn had soone ouercomen
hym, by cause he was not wonte to drynke of hit. He wente to bedde,
and the lady vndyd̛ her clothes, and leyde her self by ℏym,
and̛ beganne to embrace and̛ taste hym. And̛ the
Heremyte, that moche hadde taken of metes and drynkes, awaked, and his
flesshe beganne sore to be meuyd̛, And wold haue accomplysshed
the faytte or dede of fornycacion with the lady. Thenne sayd sℏe
to hym, " Swete Frende, whanne my lord̛ wyl haue to doo with me
of suche thyng, he goeth fyrste to bathe, and wassℏeth hym selfe
in that Tubbe, whiche ye see yonder full of water, for to be the more
clene and fayre." And̛
theremyte, wℏiche thoughte to nothyng̛ than to fulfylle and̛:
accomplysshe his wyll, sterte in the tubbe full of water, and̛
bathed̛ and̛ wasshed̛ hym in the water, whiche was
cold̛ as ony yse; and anone he was as half dede of cold̛.
Thenne the lady called̛ hym to her; And̛ he came alle
shakynge, For his hete was gone, and̛ also his euylle wylle.
And̛ the lady embraced̛ hym ageyne so moche that he gate
hete, and was so chauffed̛ that he wold̛ haue done his
folysshe delyte. And̛ as sℏe sawe hym soo chauffed̛
and so brennyng in that fowle delyte of lecherye, sℏe prayd hym
that he wold̛, for the loue of her, goo and wasshe hym ageyne in
the tubbe, for to be the clener; And̛ he, that yet had̛ not
slepte and̛ was full of myghty and̛ stronge wynes, as a man
oute of his wytte, rose vp oute of the bedde,
and̛ wente and̛ bathed̛ hym ageyn into the tubbe;
and̛ anone the cold̛ water made hym feble & hard̛
for cold̛. Thenne the lady called̛ hym to her ageyne;
And̛ shakynge he came to her, as he dyd̛ before; ℏis
teeth sℏoke and̛ bete eche other for cold̛, And̛
alle his grete hete was passed̛ and̛ gone. The lady roose
vp, and̛ couered̛ hym well with warme cl othes, and̛
lefte hym alone, to thende he sℏold take his reste. And̛
soone after, as he was a lytyll warme, he fylle into a slepe, for his
hede was ryght pesaunt and̛ heuy, And̛ he awoke not tylle
the morowe was come. To his rysynge cam an old̛ preest or
chappellayne, whiche demaunded̛ hym how he dede. And̛
whanne he perceyued̛ that he laye in so fayr a bedde, and that he
was so taken and surprysed̛, he was full of shame, and̛
moche merueylled̛ how in that dronkesℏip and̛ folysshe
wylle he was falle. He thenne sawe wel, that they were of gretter
meryte than he was, And̛ demaunded̛ of the Chappellayne, of
the lyf and̛ gouernaunce of the Prouost and̛ of his wyf;
And̛ he told hym that the most parte of the dayes of the yere
they wered̛ the hayre, And̛ that the good metes whiche were
brought at the table before them they sente to poure folke, and̛
ete black brede and metes of lytyll sauoure, and̛ dranke but
water; And how they fasted̛ the most parte of the weke. He after
demaunded̛ of hym why that tubbe full of cold water was sette by
theyr bedde; And̛ he answerd that it was put there for to kepe
them fro the brennynge wylle of
lecherye, for as soone as she or he is chauffed, and̛ their
flesshe mouyng to that fowle delyte, they ryse out of the bed, &
wasshe and̛ bathe them self in this tubbe, whiche is ful of
water, excepte one daye of the weke. Thenne as theremyte had̛
this examyned the old̛ Chappellayne vpon the faytte of the
prouost and̛ of the lady his wyf, and̛ that he was well
certayne how they ledde theyr lyf he thougℏt that the prouost,
how be it that he were nobly and Rychely arayed̛ withoute,
and̛ to the sight of the folke, wℏiche sccretely, vnknowynge
to no man, bare and had on his flesshe the hayre, and̛ made good
Iustyce and the execucion of the mysdoers to be done and
executed̛ bifore hym,
was worthy to haue, and̛ also his wyf, seuen tymes more
meryte. For he remembryd̛ hym of the fowle dede whiche
he wold haue commysed̛ or done with the good̛ lady, And̛
how sℏe essayed̛, wherof he was moche vergoynous and̛
shamefull, and within his herte he cursed̛ hym self that euer
he departed̛ oute of his heremytage, and̛ that in trouthe he
was not worthy to pulle of theyr sℏone and̛ hosen fro theyr
legges, wherfore fro thens he departed shameful and̛ wepynge,
sayenge with a hyghe voys, "Fayre God̛ and̛ good̛ lord̛, I
knowe no gretter tresour more noble ne more precious than
is the good̛ lady whiche hath essayed̛ me, sene my foly, and̛
approuued̛ my fallace and̛ decepcion; And̛ veryly she is wel
worthy to be called̛ and named̛ the precious Margaryte, as ye
sayd̛ in the Euangely." Thus spake the holy Heremyte in hym
self allone, and repented̛ hym of his mysdede, and̛ humbly
cryed to God mercy, praysynge the good̛ lady of her good̛ lyf.
Therfore a woman is to be preysed̛ whanne she essayeth her
self, and̛ that she can resiste ageynst the temptacions of the
deuyl, and̛ ageynst the feblenes of her mortal flesshe, the
folysshe wylle of her fowle delyte. And̛ thenne, as that fowle
and̛ dampnable delyte is by them accomplysshed̛ and̛ done,
they repente them of it; but it is to late, For the deuyl, as he
hath purchaced and brought them therto, he holdeth them in
his subiection, and for his seruauntes, and̛ assembled̛ and̛
bynde them togyder, in suche wyse that with grete payne
they may be vnbound̛.
[CHAPTER CXXXV.]
How the deuylle tempteth many one of the synne where as he
fyndeth them most wyllynge and̛ redy to.
Capitulo C xxxv.
[A]N Ensample I shalle reherce vnto yow of a grete lady, whiche was a lady to a Baron. This lady was longe tyme in the state of wedowhede, and̛ had̛ but a doughter,
whiche was wedded̛ to a grete lord̛. She thenne became seke,
and̛ laye in her dedely bedde, and̛ made the cheste, where
as her tresoure was in, to be sealed̛, and̛ the keye to be
brought vnto her, whiche she put in a lynen clothe vnder her bak. The
dethe ranne fast vpon her; and̛ she, whiche had̛ euer
thouȝt to her tresour, lyfte vp her hand̛, makynge signe or
token that none shold̛ approche ne come to her back. And̛
thus sℏe dyd̛ styll, tylle that she deyde, and̛
rendryd̛ her sowle oute of her body. Thenne came the doughter,
whiche was a grete lady, and̛ demaunded̛ of them that were
at her deth yf she had̛ ony tresour. They ansuerd̛, that
they knewe of none, but thought that sℏe had̛ some,
and̛ that yf she had̛ ony, it was hyd̛ somwher aboute
her bedde. They told̛ to her the maner of her moder, and̛
how she wold̛ not suffre that ony body shold̛ come by her,
and also how sℏe maade a cheste to be sealed̛, and̛ the
keye of hit brought to her, whiche keye she kepte euer vnder her back.
The corps was meued̛ and̛ tourned̛, and̛ the keye
found̛. And̛ thenne her doughter wente into a Towre where
as the Chyste was, and̛ opened̛ hit; wherin she fond̛,
as wel in coyne as in plate, more than thyrtty thousand̛
pound̛; but the gold̛ was found̛ in cloutis and̛
ballys of threde and̛ of wulle, and̛ in other thynges;
wherof alle they that knewe and̛ sawe the maner of it, were
merueylled̛, and abasshed. The doughter thenne made a Crosse,
and̛ sayd̛, that in good̛ feythe she held̛ her not
so ryche by the xxv parte as sℏe was, wherfore she merueylled
moche, and̛ was sore abasshed̛. And̛ yet she
sayd̛ how of late sℏe and̛ her lord also cam to her,
and̛ prayd̛ her to helpe and̛ lene to them some of her
good̛ tyll a certayne tyme that they sℏold̛ rendre it
and̛ paye it her ageyne, And̛ that she sware & made
grete othes to them that she had̛ no money, ne no syluer, but
suche plate as they sawe abrode, that was a coup and̛ a
pyece only; And̛ therfore was
sℏe moche merueylled̛ to fynd there so grete a tresour.
Thenne sayd̛ the folke whiche were with her, "Madame, be not ye
merueylled, for we ben therof more merueylled̛ than yow; For yf
she wold̛ send̛ on a message, or els as she had̛ som
other thyng to do, she borowed̛ some money of oure ser-
uauntes, & sayd̛ that she had̛ no money, by her feythe." The
doughter tooke alle this good̛ with her, and̛ went her waye
toward̛ her lord, to whome she was welcome; And̛ of all this
tresour was neuer gyuen a halfpeny for the sowle of theyr
moder, but soone they forgate her. For it is not yet longe
tyme gone that I was where as she was buryed̛, and̛ demaunded̛
and̛ asked̛ of the Monkes of the Abbeye where she lay, and̛
why she had̛ no tombe on her, or some token of her. And
they ansuerd̛ to me that, syn she was entered̛ there, no masse,
ne no seruyse at all, ne none other good̛ ther had̛ be done for
her. By this ensample may ye knowe how the deuylle is subtyll
to tempte the folke of the synne where he seeth them most
entatched̛; & soo fast he holdeth them in it, that they maye
not leue it, withoute to be therof Confessyd̛; and̛ maketh
them his seruauntes, as he dyd the forsayd̛ lady. For he dyd̛
soo moche that she was subgette and seruaunt to her gold, in
suche wyse that she durst not take of hit to doo her ony good̛.
And therfore, my fayre doughters, here is a good ensample that,
yf it befelle that God of his grace sende yow ony grete good̛
that ye departe largely of hit to the poure folke, in the worship
of God and for the loue of hym, And specially to youre poure
parentes and̛ neyghbours; and leue it not to be departed by the
handes of youre heyres; as dyde this lady, for whome, after
her dethe, was neuer masse ne none other good done for her, as
ye haue herd̛ tofore.
[CHAPTER CXXXVI.]
Thexample of a good wydowe. Capitulo C xxxvj
[A]Nother Ensample I wylle telle yow contrary to this. It is of a
good lady, whiche longe tyme was in wydowhede. She was of a holy lyf,
and moche humble &
honourable, as
she whiche euery yere kepte and̛ held̛ a Feste vpon
Crystemasse day of her neyghhours bothe ferre and̛ nere, tyll her
halle was ful of them. She serued̛ and̛ honoured̛ eche
one after his degree; And specially she bare grete reuerence to the
good̛ and trewe wymmen, and̛ to them wℏiche had̛
deseruyd̛ to be
worshipped̛. Also she was of suche customme, that yf she knewe
ony poure gentyll woman that sℏold̛ be wedded̛, She
arayed̛ her with her Iewels. Also she wente to the obsequye of
the poure gentyll wymmen, and̛ gaf there torches, and̛ all
suche other lumynary as it neded therto. Her dayly ordenaunce was,
that she rose erly ynough, and̛ had̛ euer Freres, and two or
thre chappellayns, wℏiche sayd̛ matyns before her within her
oratorye; And̛ after she herd̛ a hyhe masse and̛ two
lowe, And̛ sayd̛ her seruyse full deuoutely; And̛ after
this she wente and̛ arayed̛ her self, and̛ walked̛
in her gardyn or els aboute her place, sayenge her other deuocions
& prayers. And̛ as tyme was, she wente to dyner; And̛
after dyner, yf she wyste and̛ knewe ony seke folke or wymmen in
theyr childbedde, she wente to see and̛ vysyted̛ them,
and̛ made to be brouȝt to them of her best mete. And̛
there as she myȝt not go her self, sℏe had a seruaunt
propyce therfore, whiche rode vpon a lytell hors, and̛ bare with
hym grete plente of good mete and drynke for to gyue to the poure
and̛ seke folke there as they were. And̛ after she had̛
herd̛ euensonge, she wente to her souper, yf she fasted̛
not. And̛ tymely she wente to bedde; And̛ made her
styward̛ to come to her to wete what mete sholde be had̛ the
next daye, and̛ lyued by good̛ ordenaunce, and wold̛ be
purueyed̛ byfore of alle suche thynge that was nedefull for her
houshold̛. She made grete abstynence, and̛ wered̛ the
hayre vpon the Wednesday and vpon the Fryday. And hou I knowe this, I
shalle telle it to yow. This good lady dyed̛ in a Manoyr whiche
she held in dowa[r]ye, the whiche was apperteynynge to my lord̛
my fader, And̛ I and̛ my susters, whiche were but yonge of
age, cam to duelle there; And̛ the bedde wheron this good̛
lady deyd̛ was broken in pyeces, & vnder the strawe was
founde a hayr, wℏiche a damoysell toke, And sayd̛ to vs that
it was the hayr of her lady, And that she wered̛ it two or thre
dayes in the weke; And̛ also told̛
and̛ reherced̛ to vs her good̛
condycions and̛ her good̛ lyf, And̛ how she Rose euery
nyght thre tymes, and̛ kneled doune to the ground̛ by her
bedde, and̛ rendryd̛ thankynges to God, and̛ prayd for
al Crysten sowles, And̛
how she dyd grete almes to the poures. This good̛ lady, that
wel is worthy to be named̛ and̛ preysed, had̛ to name My lady
Cecyle of Balleuylle. And̛ yet I haue herd̛ saye that her broder
myghte spende yerely xviij M pound̛; but, notwithstondynge
that, sℏe was the most humble and̛ the most good̛ and̛ curtoys
lady that euer I knewe or wyste in ony countrey, and̛ that
lasse was enuyous, and̛ neuer she wold̛ here say ony euyll of
no body, but excused̛ them, & prayd̛ to God̛ that they myȝt
amende them, and̛ that none was that knewe what to hym
sℏold happe. And thus sℏe blamed them that spake euylle of
other folk, And̛ maade them abasshed̛ of that she repreued̛ them
so as sℏe dyd̛. And̛ thus oughte to doo euery good̛ woman,
and̛ euery good man, at thexample of this good̛ lady. And̛
knowe ye that hit is a noble vertu not to be enuyous, And̛
not to be Ioyeful of the dommage or scathe of other. And,
for certayn, this good̛ lady sayd that they which auaunced̛
them of the euylle and̛ ommage of other, and̛ that mocked
theyr neygℏbours and̛ other, And̛ that God sℏold punysshe
them or some of theyr nyghe frendes and parentes, wherof
came to them grete shame. And̛ that haue I sene ofte befalle,
as the good lady sayd̛; For none oughte not to Iuge ne
reproche the dammage or euylle of other. Many suche fayre
and prouffytable talkyng of this good̛ lady is in my memorye,
Notwithstondyng the yong age whiche I was of whanne she
deyde; For I was not aboue ten yere old̛. She had̛ a ryghte
noble ende, and, as I wene, ryght agreable to God̛; And, as
men say communely, of honest and̛ good lyf cometh euer a
good̛ ende.
[CHAPTER CXXXVII.]
The thre enseygnementes or lernynges whiche Cathon gaf to ℏis sone. Capitulo C xxxvij
[A]Nother ensample I will tell yow, of the wyse Cathon, by
whos wysedome was all the Cyte of Rome gouerned. He
made & wrote many fayr auctorytees, the whiche yet as
now make grete memore of hym. This Cathon had a sone,
and as he was in the bedde of his deth, he callyd̛ his sone to hym,
the whiche had̛ to name Cathonet, and sayd̛ to hym, "Fayre
sone, I haue longe lyned̛ in this world̛, whiche is moche hard̛ to
knowe, and̛ moche merueyllous, and̛ alwey shall wexe wors, as
I trowe; wherfore I wold̛ and̛ desyre moche that your gouernement and̛ maner of lyuynge shold̛ be good, to the worship of
yow and̛ of all your frendes. I haue take therore to yow by
wrytynge many enseygnementes, the whiche shalle prouffyte
to you herafter, yf ye therto wylle sette your herte, and̛ haue
them in youre memorye. Neuertheles, I haue bethought in
my self to telle and̛ gyue yow other thre er I deye; wherfore
I praye yow that euer ye wyll haue them in your memorye.
[CHAPTER CXXXVIII.]
The Fyrste enseygnement. Capitulo C xxxviij.
"[T]He fyrst enseygnement of the thre is this, that ye take none
offyce of your souerayne lord̛ yf so be that ye haue good̛
ynough & good̛ suffysaunte after as your estate oughte to
haue, and̛ nomore ye ought to aske of God̛; And therfore ye
ought not put your self in subiection to lose your good̛ by somme
euyll word̛ or by somme euyll reporte. For certaynly, my fayr
sone, there be lordes of dyuerse condycions and̛ maners. Somme
ben hasty, and̛ that lyghtely bileue; And̛ somme haue other
maners of condycion; And̛ therfore men oughte to haue
suffysaunce, and̛ be doubtynge to put hym self, his estate,
and̛ worship, in parylle and̛ in the daunger of folke whiche
ben lyght of wylle. The second̛ enseygnement is, that ye respyte
no man that hath deseruyd̛ to deye, & specially yf he be
custommed̛ to doo euylle; For, yf ye soo dyde, ye shold̛ be
participant in al tℏe euylle that he afterward̛
shold doo, as ryght were.
[CHAPTER CXXXIX.]
The thyrd̛ enseygnement. Capitulo [C] xxxix.
"[T]He thyrd Enseygnement is, that ye preue and essaye your wyf, to wete and̛ knowe yf she shalle kepe secretely your
counceylle, wℏiche perauenture myght be cause of your dethe.
For there ben somme wℏiche ben moche wyse, and̛ that can
wel kepe secretely what that someuer men sayen to them, and̛
the whiche also gyue good̛ counceylle and̛ aduysement. And̛
somme ben, that can neuer kepe their tongue, but telle alle
that is sayd̛ to them, as well ageynste them, as for them."
And̛ thus the wyse Cathon gaf this thre ensygnementes to his
sone, as he lay seke at the poynt of his dethe. This trewe
and̛ wyse man Cathon deyde, and̛ his sone abode on lyue,
whiche was hold̛ sage and̛ wyse, In so moche that themperour
of Rome toke ℏym his sone for to endoctryne and̛ teche hym.
And̛ afterward̛ he maade some lordes to speke to hym for to
withold̛ ℏym to gouerne, and̛ sette in good̛ rewle, the grete
fayttes and̛ materes of Rome, and̛ promysed̛ hym to haue
therby grete auaylles and̛ prouffytees; wherfor, and̛ by the
couetyse of these prouffytees, he consented̛ to take thoffyce,
and̛ toke on hym the charge of it, and̛ forgate thenseygnement
and̛ techynge of his fader. And̛ after, whan he was stablysshed̛
and̛ receyued̛ in his offyce, he rode on a daye thorugh the
hyghe strete with grete companye of folke whiche folowed̛
hym, He sawe a theef whiche men conueyed̛ to the galhows
for to be hanged̛, whiche was moche yonge. Thenne sayd̛ one
to Cathon, whiche stood̛ by hym, "Syre, bycause of the nouellyte
of your offyce, ye may wel respyte and̛ kepe this man fro
dethe." And̛ he, without enquest by hym made of the caas why
he was Iuged̛ to receyue dethe, made ℏym to be vnbound̛, and̛,
by cause of the nouellyte of his offyce, he kepte the theef fro
dethe. He was to hasty; For at that tyme he thouȝt not on
the commaundement that his fader had̛ made vnto hym.
[CHAPTER CXL.]
How Cathon, after he had done ageynst the two commaundements, essayed the thyrd on his wyf.
Capitulo C xl.
[A]S the nyght was come, And̛ that Cathon had̛ slept his fyrst
slepe, he had̛ many vysyons vpon this matere, in so moche
that he remembryd̛ how he had̛ broken and̛ done ageynst
two of the commaundementes of his fader; And̛ seynge this, he
thought that he wold̛ not breke ne do ageynst the thyrd̛;
wherfore he wente to his wyf, and̛ sayd thus to her, "My
good̛ frende and̛ my wyf, I wold̛ telle yow a grete
counceylle, whiche toucheth my persone, and̛ myghte be the cause
of my dethe, yf I wyst that ye sℏold̛ kepe it secretely."
"Ha, a ! my lord̛" sayd̛ sℏe, "on my feythe, I hadde
leuer be dede than to discouere to ony body youre counceylle." "Ha,
a! my frend, thenne shalle ye knowe hit," sayd̛ he ;—"
Trouth it is, that themperour toke to me his sone, as ye wel knowe,
for to lerne and teche hym; but certaynly hit is not longe tyme gone,
for somme wordes whiche he sayd̛ to me, that I, as a dronken man
and̛ as he that was wrothe of other thynge, hastely toke the
Child̛ and̛ slewe ℏym, and̛ more I dyd̛ for I
tooke and̛ arrached oute of ℏis bely his herte, the whiche I
made to be confyte in sugre and̛ other spyces, and̛ sente it
to themperour his fader, and̛ to his moder, And̛ they ete
hit; And̛ thus I auenged̛ me of hym, but I knowe wel now
that it is an euyll and abhomynable dede done, wherof I me repente,
but it is to late; Therfore, my good Frend̛ and my wyf, I praye
yow as affectuelly as I can, that ye kepe this counceyll secrete
withyn your herte, as I trust me to yow." But the morowe after,
sℏe beganne to wepe and̛ maake grete sorowe; And̛ a
woman whiche was with her demaunded̛ of her, "Madame, what haue
ye that ye make suche sorowe ? Haue ye ony heuynesse wythin your
herte?" "Veryly," sayd sℏe thenne, "ye, my Frend̛ and̛
that a grete, but rather I shold̛ deye, er it shold̛ be
knowen." "Ha, a; madame! she wer wel oute of her wytte that
sℏold telle and dyscouere suche a counceylle, yf ye had̛
sayd̛ hit; And̛ as for me, rather I shold lete me drawe than
I sℏold̛ telle it ageyn." "Ye," sayd̛ the wyf of
Cathonet, "maye I truste in yow?" "Ye, by
feyth," saith the other woman. She tooke her feythe
and̛ her othe, And̛ thenne to her she told̛ and̛
discouered̛ her secrete, how her lord̛ had̛ slayne
themperours sone, and̛ his herte, confyted̛ in spyces,
had̛ sente to themperour his fader and̛ to his moder, &
how they had ete of hit. This woman maade a Crosse, as sℏe were
sore merueylled, and̛ sayd̛ that she shold̛ kepe hit
secretely. But certaynly her taryenge there, after that she knewe
hit, thought her longe, for to haue go and̛ telle it to other;
For, as soone as sℏe was departed fro Cathons hows, sℏe
wente forthwith where themperours wyf was, and̛ came and̛
kneled̛ before her, and̛ sayd̛, "Madame to your
good̛ grace I wyll speke secretely of a grete counceylle."
And̛ thenne themperesse commaunded her ladyes to go aparte,
And̛ the sayd̛ woman beganne thus to speke: " Madame, the
grete loue whiche I bere vnto yow, and̛ for the grete good̛
that ye haue done to me, And̛ as I truste that ye yet wyll doo,
maketh me to come hyder for to telle yow a grete counceylle, the
whiche I wold̛ not telle but to youre persone; For I myght not
suffre ne see your disℏonour, for none erthely good̛. Madame, it
is so that ye loue and̛ haue dere, Cathonet, more than ony other,
as it appyereth wel; For ye haue made hym gouernour of the Cyte of
Rome, And̛ ye shewed hym gretter loue whanne ye gaf to hym the
kepynge of your sone, to whome he hath hold̛ such felausℏip
that he hath slayne him, And̛ hath take his hert out of his bely,
And wel dressyd̛ and confyted̛ in sugre and spyces,
and̛ hath made yow to ete it." "What saye ye ?"
sayd̛themperours wyf. "Madame," sayd sℏe, "I telle yow trewe
for certayn; For I knowe this by the mouthe of Cathonets wyf, whiche,
sorowful and wepynge, told it to me in grete counceylle." And whanne
themperesse herd̛ her so speke, sℏe with a hyghe voys
beganne to crye, and̛ made suche a sorowe that it was pyte to
see, In soo moche that the tydynges came to themperour, how the
Emperesse made so grete sorowe. Themperour was sore abasshed,
And̛ came there as themperesse was, and̛ demaunded̛ of
her why sℏe maade suche sorowe; And̛ she, with hyghe pleynt,
ansuerd̛ and̛ reherced̛ to him al that the damoysell
had̛ told her of theyr sone. And whan themperonr wyst that they
had eten
the herte of theyr child, he
bicame ryght angre and̛ sorowfull, And̛ commaunded that
Cathonet shold̛ forthwith be take and hanged̛ in the myddes
of Rome, there as the folke
mygℏt loke on hym as vpon a fals murderer and traytour.
His Sergeaunts wente and̛ toke hym anone, and̛ told̛ hym the
commaundement of themperour, and that it was for his sone
whiche he had̛ slayne. Cathonet thenne sayd̛ to them, "It is no
nede that al that men sayn be trouthe; ye shall put me in
pryson, and shalle say that it is to late to make ony execucion of Iustyce, And̛ that to-morowe I shall be hanged̛ before
the peple." The sergeaunts loued̛ hym moche, and̛ soo dyd̛
alle manere of folke; they dyd̛ as he hadde them to doo, And̛
thenne wente and sayd̛ to the Emperoure and̛ themperesse that
hit were for the beste to make Iustyse of hym on the morowe
nexte comynge, and̛ that hit was to late, and̛ how more
people shold̛ thenne be gadered̛ and̛ assembled̛ for to see hym.
And the Emperour, whiche made grete sorowe for his sone,
graunted hit.
And̛ notwithstondynge this, in the meane whyle that Cathonet was conueyed̛ to pryson, he callyd̛ to hym a Squyer of
his, And̛ seyd̛ to hym, " Goo to suche a knyght that kepeth
themperours sone, and̛ telle hym how the Emperour weneth ,
that I haue put hym to dethe, And̛ that he faylle not to be
here to-morowe with hym before the houre of pryme, or els I
shalle be in grete perylle to receyue a shameful dethe." This
Squyer departed̛, and̛ soo faste rode and̛ waloped̛ that that
nyght he came aboute one of the cloke after mydnyght there as
Cathonet hadde take to kepe the sone of the Emperoure, as to
his trewe and̛ good̛ Frende, whiche was a trewe man, and̛
moche wyse, And̛ merueyllously they loued̛ eche other. The
squyr beganne to calle wyth an hyghe voys, And̛ dyd̛ soo
moche, that he came tofore the hedde there as the trewe and̛
noble Baron laye, And̛ told̛ hym how somme had̛ done byleue
to the Emperour that Cathonet hadde slayne his sone, And̛
how hit was ordeyned that he shold̛ be on that next morowe
hanged̛.
And̛ as the Baron herd̛ this, he was sore abasshed̛
& moche
merueylled̛ of this
auenture; & forthwith he rose oute of ℏis bedde, and̛
made his men to be redy, and̛ came to the bedde
where the sone of themperour lay, and̛ told̛ to hym the
merueyll. And̛ whanne the cℏild vnderstood̛ it, he had̛ grete
sorowe in his herte, For ouermoche he loued Cathonet his
maystre. Here I leue to speke of the Baron, and̛ of themperours sone, aud̛ tourne ageyne to speke of Cathonet, whiche was
in pryson.
CHAPTER CXLI.
How they wold̛ hange Cathonet. Capitulo C xlj.
[C]Athonet was merueyllously loued in Rome of all maner of folke,
as he that was wyse, humble, trewe, and curtoys, and̛ whan the
morow was come, he sayd̛ to one ℏis grete frend̛, that
at all auenture he sℏold̛ make the hangmen of the towne to hyde
them self secretely somwher tyll it were about the houre of tierce.
And̛ he dyd̛ as he had prayd hym to doo. Cathonet thenne,
aboute the houre of pryme, was conueyed to the galhows of alle the
peple of Rome, whiche made grete sorowe for hym; And̛ yet gretter
sorowe had̛ they made, but they wened̛ veryly that he
had̛ done the dede of wℏiche he was accused; wherof they
had̛ grete merueylle; And̛ sayd̛ emonge them "How may
suche a wyse man haue be so sore tempted̛ of the deuylle, that he
hath slayne themperours sone? how may this be ?" Of this faytte was
grete talkynge amonge them: Somme byleued̛ hit, And̛ somme
sayd̛ it was not so. Neuertheles he was had̛ to the
galhows, and̛ was asked̛ after the hangman, but he coude not
be found̛ there; wherof hit befelle a grete merueylle, for he
whiche Cathonet had̛ respyted̛ & saued̛ fro dethe
as men led̛ hym to be hanged̛ came forthe & sayd,
"Lordes, the dede is fowle, disℏonest, and̛ vylaynous,
and̛ for the loue of themperour I offre my self to doo thoffyce,
yf there be none other that wylle doo hit." Euery man loked̛
thenne on hym & sayd, "Is not that he to whome Cathonet
graunted̛ his lyf whanne he was newe putte in thoffyce of
gouernour ?" "Certaynly," sayd̛ the other, "hit is he & none
other, withoute fawte." Wheffore, in token and̛ signe of a grete
merueyll
Caxton, meeueyll., they blessyd̛
them
with theyr handes, sayeng,
" He is wel a foole that saueth and̛ respyteth ony theef fro the
galhows !" Cathon[et] thenne loked on hym, and sayd̛, " Thou
arte wel passyng redy. Remembryst not thow the tyme passed̛ ?
but thus gone the merueylles of the world̛" And as soone as
he had̛ sayd̛ these wordes, there was a grete nombre of men al
on horsback, whiche made grete clamour, and̛ cryed; "Put not
to dethe the trewe man Cathonet ! "
CHAPTER CXLII.
How themperours sone
soue, Caxton. came to saue his mayster Cathonet, and̛ of his escape. Capitulo Cxlij.
[A]Nd whan the people perceyued̛ and sawe the horses
rennynge toward̛ them, and̛ sawe anone the sone of
themperour, whiche cryed, "Touche not, neyther ley hand
on my maysters body, for I am alyue!" they were gretely
merueylled̛. The child̛ anone lyght of his hors, and̛ wente and̛
vnbonde his mayster, & sore wepyng, kyssed hym ful tendirly
& said, "Ha, a ! my swete frend & maister! who hath this purchaced, & so grete a lesyng founde & contryued vpon you, the
which my lord my fader hath so lyghtely byleued?" And thenne
he embraced & kyssed hym ageyne; & al the people, whiche was
gretely merueylled, as they sawe the pyte & good nature of
the child̛, thanked & mercyed God with al theyr hertes, of the
delyueraunce of Cathonet. The child̛ made his mayster to be
sette on horsbak, & ledde hym thurgh the stretes of Rome by
the raynes of his brydell, till they came in to the palais where
themperour his fader was. And whanne themperour and̛ his
wyf knewe for certayne the comynge of theyr sone, they wente
and̛ met hym with grete Ioye; and̛ as they sawe hym ledynge
ℏis mayster Cathonet by the raynes, they were gretely
merueylled̛, & held them ashamed̛ and vergoynous toward̛
Cathonet, and̛ cam to hym, and̛ eche of them kyssed̛ hym,
and̛ made to ℏym the grettest ioye and̛ chere and̛ the grettest
honoure that they couthe, And̛ excused them toward̛ hym of
this dede. Thenne sayd̛ the child̛ to his fader themperour, "Ha!
my lord̛, wylle ye vse of so hasty Iustyce, withoute makynge of
none enqueste vpon the dede or faytte ? For a man of so hyghe estate
as ye be, sℏold & ouȝt to be more blamed therfore, than
another of lower degre or estate. For (yf) ye hadde maade hym to be
dampned̛ and̛
destroyed̛ withoute cause, it had̛ be grete pyte
and̛grete dommage; And̛ certaynly neuer after I shold̛
haue had Ioye in my herte. For yf I can ony good̛, it cometh of
hym." Themperour ansuerd̛, "Fayr sone, hit was euylle done of
vs, and̛ in this we haue gretely offended̛ and̛ gete
sℏame, but the loue that we haue in the, and the trust that we
haue in thyn preferrement, toke reason fro vs, and bestourned̛
our wytte." Thenne spake Cathonet, and̛ sayd̛ to themperour,
" Syre, merueylle yow not of this thynge; I shalle now telle vnto yow,
why al this was sayd̛. My fader, wℏiche in his tyme was a
ryght wyse man and a trewe, and̛ borne in tℏis land̛,
sℏewed to me many good̛ enseygnementes, yf I had be so wyse to
haue had̛ them euer stylle in memorye; And̛ yet as he was
seke in his bedde, and̛ nyghe at his last ende, he callyd̛
me to hym, as he whiche moche desyred̛ that I myght lerne
and̛ knowe som good, and̛ prayd̛ me that I wold̛
wel kepe in my memorye thre enseygnements, emonge al other that he
before that hadde taught to me, the whiche I wylle now recorde
and̛ declare them, to thende that they may be ensample in tyme to
come to euery man, as to hym to whome they haue happed, and̛ that
done the contrarye.
CHAPTER CXLIII.
How Cathonet told themperour of the lore of his fader, and̛ of his escape. Capitulo C xliij.
"[T]He fyrst enseygnement that he taught me was thys, that yf euer God̛ gaf me chaunce and̛ good̛ ynough, that I shold̛ thanke hym moche of hit, and̛haue in me suffysaunce, and̛ not coueyte ne aske more of God̛. And̛ by cause
I shold̛ haue suffysaunce, he commaunded̛ and̛ charged̛ me that
neuer I shold̛ put my self in subiection of none offyce vnder my
souerayne lord̛. For yf I dyd̛ so, by couetyse of more good,
somme enuyous, by somme fals repporte, shold̛ make me to
lese my good̛ and̛ my self also. And̛ that hit was a
peryllous thynge to serue ony prynce or grete lord̛ of lyght
and̛ hasty wylle ; For many one ther ben whiche
enquereth them not yf the repporte to them made is
trewe or not, wherfor the commaundements of suche hasty lordes ben
straunge and̛ peryllous, as ye now haue sene how this ensample is
to me, whiche almost hath be shamefulle & greuable. And̛ yf
I had byleuyd̛ the counceyll of my fader, I had̛ neuer falle
in suche perylle. For, thanked̛ be God, I had̛ of erthely
goodes ynough, and̛ more than I haue deseruyd̛ to God,
and̛ myght wel haue deported̛ my self of takynge of
thoffyce. The second̛ enseygnement was, that I neuer
sℏold̛ respyte ne saue to no man his lyf whiche had̛
deserued̛ to deye, and̛ in especiall a theef or an homycyde,
whiche were custommed̛ to theftes and̛ murdre of folke;
And̛ that, yf I dyd̛, I shold̛ euer be partener of alle
suche euylle dedes that they myght doo afterward̛. And this
commaundement I haue enfrayned̛ and broken. For this daye haue I
sene hym, whiche I haue respyted̛ hym fro the shamefulle dethe,
that offred̛ and̛ presented̛ hym self for to be the
hangman of my body: lytell reward̛ he offred̛ to me. The
thyrd̛ enseygnement was that I sℏold̛ essaye my wyf or
euer I shold̛ discouere to her ony grete counceylle; For therin
is to grete paryll. Neuertheles ther ben some that can wel kepe
secretely what men saye to them, and̛ in the whiche men
fynd̛ good̛ counceylle and comforte; And̛ other also
whiche that can no thynge kepe in secrete. And̛ thenne, as I me
bethought how I had̛ broken and done ageynst the ij enseygnmentes
of my fader, I thought and̛ sayd̛ in my self that I
shold̛ preue and̛ essaye the thyrd̛. Wherefore that
other daye, as I was a bedde wyth my wyf, I awaked̛ her, and, for
to essaye her wylle, I sayd̛ to her that I had̛ slayne the
sone of themperour, and̛ that his herte, confyted̛ in
spyeces, I had̛ made themperour and̛ his wyf to ete hit,
And̛ that, for the loue of wℏiche she loued me, she
sℏold̛ kepe this in secrete, soo that none myght neuer knowe
no thynge of hit. Now haue I proued̛ and̛ essayed̛ how
she hath kepte secretely my counceylle, as euery one maye now
see and knowe. But I gyue me not to grete merueylle therof;
For hit is not of newe, how that a woman can not kepe secretely
that whiche men sayen to her in counceylle.
CHAPTER CXLIV.
How Cathonet exposed his auenture, or hap. Capitulo [C] xliiij.
[N]Ow haue ye herd̛ how it is happed̛to me by cause I dyd̛
not byleue the counceylle of my Fader, whiche was so
trewe and̛wyse a man. To me therfore is come almost a
grete euylle." And̛ notwithstondynge, thus sayd̛ Cathonet to
themperour, "Syre, I rendre and̛ discharge me of your offyce, And̛
from hensforth I shalle not be empeched̛of hit." And̛ he therof
was discharged̛with grete payne. Neuertheles he was receyued̛
for to be mayster of the grete counceill of Rome, And̛ in
especiall of the grete fayttes and̛ dedes; And̛ themperour made
hym to haue grete prouffitees, and̛ gaf hym grete yeftes, and̛
loued̛ hym aboue al other, And̛ regned̛ moche holyly in the
loue of God and̛ of the peple. And̛ therfore, my fayre doughters,
this is here a good̛ ensample how ye ought to kepe the
counceyll of your lord̛, and not telle it to no body, what
someuer it be. For ofte comen therof many euyls; and̛ for to
be secrete, and̛ specially in suche thyng that is deffended̛, may
not come sauf only good̛ And̛ in lyke wyse as the shafte
is departed̛ fro the bowe, must take her flyght and̛ cours, and̛
neuer cometh ageyne to the bowe tyll it haue smyte somme
thynge, Soo is the word̛ whiche yssued̛ oute of the mouthe
lyke it; For after that he is put out of the mouth, it may neuer
be put in-to the mouthe ageyne, but that it shal be herd, be it
good̛ or euylle. Wherfor we ougℏt wel to haue in our memorye
the saynges and̛ auctorytees of the wyse Salamon, whiche sayth
that men must thynke on the wordes twyes or thryes, or
they be putt oute of the mouthe. And thus ought to doo al
wyse folke; For ouer many grete euyls haue ben done and̛
engendered̛ for to haue discouered̛ the counceyll and̛ suche
thynges as haue ben sayd̛ there in counceylle. Therfore I pray
yow, fayr doughters, that ye wylle haue this ensample in your memory,
and̛ neuer forgete it. For all good and̛ worship may therof
come to yow. And̛ hit is a vertue the whiche escheweth grete
hate and̛ grete enuye, and̛ many euyls also; for many one I
knowe whiche haue loste moche of theyr goodes, & suffred̛
many grete euyls, for to haue spoke
to lygℏtely of other, and̛ for to haue reported̛ suche
wordes as they herd̛ saye, of the whiche they had̛ nought to
doo at al. For none soo wyse is, that may knowe what to hym is to
come. And full of naturel wytte be they wℏiche kepe them self
fro recordynge of ony wordes; For he whiche wythsayeth them that
blameth other as wel in ryght as in wronge, he doth but wel.
And̛ for to hold̛ and̛ kepe secretely the dommage
and̛ eyulle of other, may come but good̛, as hit is
reherced̛ in the booke of my two sonnes, and̛ also in an
Euangely.
Here fynysshed the booke whiche the knyght of the Toure made to the
enseygnement and̛ tecℏyng of his doughters, translated oute
of Frenssh into our maternell Englysshe tongue by me, William Caxton,
whiche booke was ended̛ & fynysshed̛ the fyrst day of
Iuyn, the yere of oure lord̛ M CCCC lxxxiij. And̛
enprynted̛ at Westmynstre the last day of Ianyuer the fyrst yere
of the regne of kyng Rychard̛ the thyrd̛.
[Written at end.]
[Iste Liber Pertinet Thomæ Lane, &c., Gloucester, gentylman.]
[Quod Thomas Lane.]
[Cui scripsit carmen, sit benedictus. Amen.]