 | Jack Upland |  |
Jak, thou spekist ferthermore
of messis and of preires,
and askist what we sellen,
wen we seyen oure messe,
whether the sacrament,
our preieres, or our traveile;
and if ony of this we done,
thou arguest a greet errour.
Jak, unto this questioun
on wyse may be answerith,
aftir that seint Austyn
spekith of the apostlis.
The apostlis a seye
reseyved freely her breed
of hem that freely
token her techinge;
and so, Jak, freely graunte
we our masse
to hem that freely
ȝeven us her almesse,
and synnen no wyse
bi noon other vice,
to selle no sacramentis
ne spiritual preier.
And thus among freres
gete thei no logginge,
but bete hem to gretter men
and geten her herbegage,
of patronis of chirchis,
or privyly with preestes,
wich to fatte benefices
wolde be promotid.
Jak, I suppose
That my labour y selle,
what wil thou seie therto,
do y ony symonye?
How than shal the persons seye
that setten her chirches to ferme,
that ben more spiritual
than bodili traveile;
and these paroche preestes
that ministren the sacramentis,
for a certen sawd bi ȝeer
of ten mark or of twelfe;
and al these annuellers
that syngen for a tyme,
takyng for her traveil
as thei may acorde;
but thei can answere for hem silf,
and we shal for us.
Another mater ther is meved,
that touchith begging;
thou seist that we falsly
Crist him silf disclaundren,
to seie that he beggid,
sith he was lord of al,
and al in his demeyns.
But for this mater, Jacke,
thou most undirstonde,
that Crist in his godhede
is lord of alle thingis,
as testimonie of Scripture
preveth in many places;
as touching his manhood
he was nedi and pore,
for of his nede spake
David in his psalmes.
this word of Crist was seid,
so thanne these twey
stonden wel togidere,
that Crist after oo kynde
was lord of alle,
and after that other
nedide to begge.
For if Crist seie soth,
him silf ne hadde noon harborow,
to resten in his owne heed,
and steken out the stormes.
to doctours wordes,
heere what seith seint Jerom,
and seint Bernard also.
that oure Lord we sclaundre;
or ellis oure holy doctours
diden not her dever.
Jak, have no merveyle
that y speke Latyn,
for oones I was a manciple
at Mertoun halle,
and there y lernede Latyn
by roote of clerkes.
Of clamourus also begging
thou chaterist and criist,
and seist it is uttirli
forbodun in Goddis lawe.
Jak, the blynde begger
sat bi the weye,
and lowde criede uppon Crist,
as the gospel tellith;
but him was ȝovun iȝe-siȝt,
for al his grete noise,
and also the pore man
at the specionus ȝate
praiede to the apostlis
to parten of her almes;
and ther the begger unreproved
of crokidnesse he was heelid.
I forȝete not the lazar
that beggide of the riche,
and criede lowde at his ȝate
to cachen his almes.
Where redist thou that he was
repreved of his begging?
I rede wel he was ful soone
in Abrahams bosum.
Thou makist also more ado
for writing in oure tablis
of sich mennes names
that ȝeven us her almes,
“Wenynge that God were a fool,
“not knowinge mennes dedes,
“but if he were mengid
“bi weie of ȝour writyng.”
Jak, writyng was ordeyned
for slipernes of mynde,
not of God, but of us men,
hirt in oure nature,
and bi bodili buystousnesse
fallen to forȝetynge.
Now special preier,
as clerkes seien,
moste helpeth the soulis,
and that may not be done
withouten special mynde.
Thanne for oure forȝetfulnesse
it nedith us to noten,
and this is cause whi
we writun in oure tablis.
And Esdras wroot a newe book,
to have the lawe in mynde.
To seint Joon in the Apocalips
it was bodun also,
that privy revelacion
to writun in his book,
for unstabilnesse of mynde,
seith the comoun glose.
“Whi,” also thou axist,
“make ȝe so many maistris,
“aȝens Cristis bidding
“in the holi gospel?”
For sothe, Jak, among other,
this is a lewid question.
Taking heed to thin astaate,
thou art but a knave,
and ȝit thou lokist that thi knave
shulde calle thee maistir.
Leve Jacke Jawdewyn,
how kepist thou the gospel?
Nevertheles to thi question
answerith the comoun glose,
that neithir the acte of teching,
neither the acte of maistir,
ben forbodun of Crist,
but oonli ambicion,
and the nyce appetite
of worldly worship.
of messis and of preires,
and askist what we sellen,
wen we seyen oure messe,
whether the sacrament,
our preieres, or our traveile;
and if ony of this we done,
thou arguest a greet errour.
Jak, unto this questioun
on wyse may be answerith,
aftir that seint Austyn
spekith of the apostlis.
The apostlis a seye
reseyved freely her breed
of hem that freely
token her techinge;
and so, Jak, freely graunte
we our masse
to hem that freely
ȝeven us her almesse,
94
bi noon other vice,
to selle no sacramentis
ne spiritual preier.
And thus among freres
gete thei no logginge,
but bete hem to gretter men
and geten her herbegage,
of patronis of chirchis,
or privyly with preestes,
wich to fatte benefices
wolde be promotid.
Jak, I suppose
That my labour y selle,
what wil thou seie therto,
do y ony symonye?
How than shal the persons seye
that setten her chirches to ferme,
that ben more spiritual
than bodili traveile;
and these paroche preestes
that ministren the sacramentis,
for a certen sawd bi ȝeer
of ten mark or of twelfe;
95
that syngen for a tyme,
takyng for her traveil
as thei may acorde;
but thei can answere for hem silf,
and we shal for us.
Another mater ther is meved,
that touchith begging;
thou seist that we falsly
Crist him silf disclaundren,
to seie that he beggid,
sith he was lord of al,
and al in his demeyns.
96
thou most undirstonde,
that Crist in his godhede
is lord of alle thingis,
as testimonie of Scripture
preveth in many places;
as touching his manhood
he was nedi and pore,
for of his nede spake
David in his psalmes.
Ego, inquit, mendicus sum et pauper, et Dominus solicitus est mei.
And after Austin and Jeromthis word of Crist was seid,
so thanne these twey
stonden wel togidere,
that Crist after oo kynde
was lord of alle,
and after that other
97
For if Crist seie soth,
him silf ne hadde noon harborow,
to resten in his owne heed,
and steken out the stormes.
Vulpes, inquit, etc., ubi caput suum reclinet.
And if we shulen ȝeve credenceto doctours wordes,
heere what seith seint Jerom,
and seint Bernard also.
Cave, inquit Jeronimus, ne mendicante Deo tuo alienas divitias augeas; et Bernardus. Ut te, Domine, per omnia nostræ paupertati conformares, quasi unus in turba pauperum stipem per hostia mendicabas.
Wherfore thou feynest fonnedli98
or ellis oure holy doctours
diden not her dever.
Jak, have no merveyle
that y speke Latyn,
for oones I was a manciple
at Mertoun halle,
and there y lernede Latyn
by roote of clerkes.
Of clamourus also begging
thou chaterist and criist,
and seist it is uttirli
forbodun in Goddis lawe.
Jak, the blynde begger
sat bi the weye,
and lowde criede uppon Crist,
as the gospel tellith;
but him was ȝovun iȝe-siȝt,
for al his grete noise,
and also the pore man
at the specionus ȝate
praiede to the apostlis
to parten of her almes;
and ther the begger unreproved
of crokidnesse he was heelid.
99
that beggide of the riche,
and criede lowde at his ȝate
to cachen his almes.
Where redist thou that he was
repreved of his begging?
I rede wel he was ful soone
in Abrahams bosum.
Thou makist also more ado
for writing in oure tablis
of sich mennes names
that ȝeven us her almes,
“Wenynge that God were a fool,
“not knowinge mennes dedes,
“but if he were mengid
“bi weie of ȝour writyng.”
Jak, writyng was ordeyned
for slipernes of mynde,
not of God, but of us men,
hirt in oure nature,
and bi bodili buystousnesse
fallen to forȝetynge.
Now special preier,
as clerkes seien,
100
and that may not be done
withouten special mynde.
Thanne for oure forȝetfulnesse
it nedith us to noten,
and this is cause whi
we writun in oure tablis.
And Esdras wroot a newe book,
to have the lawe in mynde.
To seint Joon in the Apocalips
it was bodun also,
that privy revelacion
to writun in his book,
for unstabilnesse of mynde,
seith the comoun glose.
“Whi,” also thou axist,
“make ȝe so many maistris,
“aȝens Cristis bidding
“in the holi gospel?”
For sothe, Jak, among other,
this is a lewid question.
Taking heed to thin astaate,
thou art but a knave,
and ȝit thou lokist that thi knave
101
Leve Jacke Jawdewyn,
how kepist thou the gospel?
Nevertheles to thi question
answerith the comoun glose,
that neithir the acte of teching,
neither the acte of maistir,
ben forbodun of Crist,
but oonli ambicion,
and the nyce appetite
of worldly worship.
Thou askist also ferthermore,
whos ben alle oure jewels;
and we seyen we han riȝt nouȝt
in propre ne in comoun,
but gederen the goodes of the rewme
to make the pope riche.
Jak, the foure and twentithe pope
Joon wroot aȝens this mater,
and frere menours aȝens him,
as her actis shewen.
Examyne her actis
and loke who hath the beter,
and knowe noon other ordre
this perfitnesse approveth.
Thou grucchist also that we gon
two of us togider;
for of the perfit apostlis
wenten but oone aloone.
Thou seist that we pretenden
the perfeccioun of apostlis.
Parfay, Jak, in scripture
thou failist here ful foule,
herdest thou nevere the processe
of the actis of the apostlis,
in what maner the Holi Goost
chees Bernabé and Poule,
to gone bothe togidere,
and Cristis seed to sowun;
and aftirward whan Bernabas
from Poul was departid,
another felowe, Tymothé,
toke Poul to his feere.
And ȝit thei weren perfit
bi fastinge and bi preieris,
and resseyved hadde the Holi Goost
bi the apostlis hondis.
And thus we gon two togider,
folwinge her stappis;
but more for the mysterie
includid in the noumbre,
for to bi workes of charité
fulfilling the lawe;
and two tablis of Moises
there the lawe was writun;
and two cherubyns in the temple,
and two in the tabernacle.
It was not good to Adam
for to be aloone;
and Crist seith woo to sool
in aventure that he falle.
Also for fraternité
ful harde thou us holdist,
to graunt part of merit,
and also of messis,
bicause that we witen not whether
that we ben in grace or in synne,
and happili for we praien for suche
that ben dampned in helle.
Jak, if this cause were good,
al preier were reproved,
and thanne were set at nouȝt
bothe messe and matynes,
and holy bedis and orisons
seid in holi chirche.
Thanne shulde we leve Cristis bede,
the holy pater-noster.
Thanne was the memento
put fally in the masse,
and hooli chirche voidli
or madli biddith preye,
and alle siche ȝonge impossibilitees
folowen therof.
For who is that that knowith him silf
worthi for to preien,
but God bi revelacion
specially wolde it shewe;
for noman, seith the scripture, woot,
whether he is worthi love,
or ellis maugree but God
it oonly knowith.
And who can telle ferthermore
whiche shulde be dampned,
sith Goddis privy domes
man may not comprehende;
and so shal noman preie for other,
ne noman for him silf.
whos ben alle oure jewels;
and we seyen we han riȝt nouȝt
in propre ne in comoun,
but gederen the goodes of the rewme
to make the pope riche.
Jak, the foure and twentithe pope
Joon wroot aȝens this mater,
and frere menours aȝens him,
as her actis shewen.
Examyne her actis
and loke who hath the beter,
and knowe noon other ordre
this perfitnesse approveth.
Thou grucchist also that we gon
two of us togider;
102
wenten but oone aloone.
Thou seist that we pretenden
the perfeccioun of apostlis.
Parfay, Jak, in scripture
thou failist here ful foule,
herdest thou nevere the processe
of the actis of the apostlis,
in what maner the Holi Goost
chees Bernabé and Poule,
to gone bothe togidere,
and Cristis seed to sowun;
and aftirward whan Bernabas
from Poul was departid,
another felowe, Tymothé,
toke Poul to his feere.
And ȝit thei weren perfit
bi fastinge and bi preieris,
and resseyved hadde the Holi Goost
bi the apostlis hondis.
And thus we gon two togider,
folwinge her stappis;
but more for the mysterie
includid in the noumbre,
for to bi workes of charité
fulfilling the lawe;
and two tablis of Moises
103
and two cherubyns in the temple,
and two in the tabernacle.
It was not good to Adam
for to be aloone;
and Crist seith woo to sool
in aventure that he falle.
Also for fraternité
ful harde thou us holdist,
to graunt part of merit,
and also of messis,
bicause that we witen not whether
that we ben in grace or in synne,
and happili for we praien for suche
that ben dampned in helle.
Jak, if this cause were good,
al preier were reproved,
and thanne were set at nouȝt
bothe messe and matynes,
and holy bedis and orisons
seid in holi chirche.
Thanne shulde we leve Cristis bede,
the holy pater-noster.
Thanne was the memento
put fally in the masse,
and hooli chirche voidli
or madli biddith preye,
and alle siche ȝonge impossibilitees
folowen therof.
104
worthi for to preien,
but God bi revelacion
specially wolde it shewe;
for noman, seith the scripture, woot,
whether he is worthi love,
or ellis maugree but God
it oonly knowith.
And who can telle ferthermore
whiche shulde be dampned,
sith Goddis privy domes
man may not comprehende;
and so shal noman preie for other,
ne noman for him silf.
Jak, se now thin errour,
and sum tyme sesse for shame;
for thou jangelist as a jay,
and woost not what thou meenest.
Moreover thou monest multipliyng
of so many freris,
whiche encresen combrouseli,
aȝens Goddis wille;
sith preestis with other religious
myȝte serve the peple,
for twelve apostlis and fewe moo
serveden al the world,
and mo fyngris on myn hond
than foure and the thombe
amenusith my worching
more than it acresith;
and so thou seist that freris letten
Cristis growinge into heven.
Jacke, thou weenest thou wynne lond,
but thou concludist thi silf;
thou seist that God alle thingis hath maad
in mesure, weiȝte, and noumbre,
and that every frere is sum thing,
thou maist not denye,
and thou seist freris ben maad
aȝens Goddis wille.
Than hath God maad sum thing
that he wolde not make,
and so his sovereyne goodnesse
is contrarious to him silfe.
Lo, Jakke Jospinel,
what folowith of thi sawis.
Jakke, if thouȝ a fewe moo
myȝte serven al the world,
thanne myȝte a fewe preestes
serven a litil rewme.
Whi renne thanne these ȝonge clerkes
so faste to the ordres,
to encresen preestes
above mony hundridis?
And if freris ben combrouse,
preestis ben wel more;
or ellis telle a beter skil
thanne thou hast begunne,
whi the toon is chargeaunt
more than the tother.
Also the ensaumple of thin hond
is no thing to purpos;
for kynde hath determyned
the noumbre of thi fyngris,
and if it passe noumbre,
it is clepid monstruosité;
but God and holi chirche
determyned noo noumbre
of preestis ne of freris
to helpen mannis soule.
For the mo good ther ben,
the better is Cristis spouse;
and thouȝ fewer myȝten
done that nedis,
ȝit many hondis togider
maken liȝt werk.
and sum tyme sesse for shame;
for thou jangelist as a jay,
and woost not what thou meenest.
Moreover thou monest multipliyng
of so many freris,
whiche encresen combrouseli,
aȝens Goddis wille;
sith preestis with other religious
myȝte serve the peple,
for twelve apostlis and fewe moo
serveden al the world,
and mo fyngris on myn hond
than foure and the thombe
105
more than it acresith;
and so thou seist that freris letten
Cristis growinge into heven.
Jacke, thou weenest thou wynne lond,
but thou concludist thi silf;
thou seist that God alle thingis hath maad
in mesure, weiȝte, and noumbre,
and that every frere is sum thing,
thou maist not denye,
and thou seist freris ben maad
aȝens Goddis wille.
Than hath God maad sum thing
that he wolde not make,
and so his sovereyne goodnesse
is contrarious to him silfe.
Lo, Jakke Jospinel,
what folowith of thi sawis.
Jakke, if thouȝ a fewe moo
myȝte serven al the world,
thanne myȝte a fewe preestes
serven a litil rewme.
Whi renne thanne these ȝonge clerkes
so faste to the ordres,
to encresen preestes
above mony hundridis?
And if freris ben combrouse,
106
or ellis telle a beter skil
thanne thou hast begunne,
whi the toon is chargeaunt
more than the tother.
Also the ensaumple of thin hond
is no thing to purpos;
for kynde hath determyned
the noumbre of thi fyngris,
and if it passe noumbre,
it is clepid monstruosité;
but God and holi chirche
determyned noo noumbre
of preestis ne of freris
to helpen mannis soule.
For the mo good ther ben,
the better is Cristis spouse;
and thouȝ fewer myȝten
done that nedis,
ȝit many hondis togider
maken liȝt werk.
Daw, thou hast lerned
so long to lye,
thou wenest thou saist soth
whan thou liest most lewde,
and sclaunderist the truthe.
Thou saidist thou were no lettred man,
thou prevest thi self fals,
ffor thou spekist of ierarchies,
of herisies also;
thou art gilty in alle thes poyntes,
and thi brether bothe,
that I wolde preve apertly,
if that the tyme suffrid.
Lok ȝour lyvyng, ȝour prechyng,
with other opun dedes,
and laye it by the apostles lyf,
and se how thai acorde,
and as I wene the Holigost
appreveth nether nouther.
Me thynkith ȝe ben tapsteres,
in alle that ȝe don;
ȝe tappe ȝour absoluciones
that ȝe bye at Rome,
ȝour prechyng, ȝour praying,
and also ȝour beryings.
Bot thou accusist other men
that han bot the mote
in the comparison
of alle ȝour gret synnes.
as greyhounde doth the hare;
ffor as God ȝaf kyng Saule
in his wodenes,
so ȝe ben clekkid out
to pursuwe holi chirche.
so long to lye,
thou wenest thou saist soth
whan thou liest most lewde,
and sclaunderist the truthe.
Thou saidist thou were no lettred man,
thou prevest thi self fals,
ffor thou spekist of ierarchies,
of herisies also;
thou art gilty in alle thes poyntes,
and thi brether bothe,
that I wolde preve apertly,
if that the tyme suffrid.
Lok ȝour lyvyng, ȝour prechyng,
with other opun dedes,
and laye it by the apostles lyf,
and se how thai acorde,
and as I wene the Holigost
appreveth nether nouther.
Me thynkith ȝe ben tapsteres,
in alle that ȝe don;
ȝe tappe ȝour absoluciones
that ȝe bye at Rome,
ȝour prechyng, ȝour praying,
and also ȝour beryings.
Bot thou accusist other men
that han bot the mote
in the comparison
of alle ȝour gret synnes.
Hypocrita, ejice primo trabem de oculo tuo.
Dawe, ȝe folowen Crist,as greyhounde doth the hare;
ffor as God ȝaf kyng Saule
in his wodenes,
so ȝe ben clekkid out
to pursuwe holi chirche.
Periculum in falsis fratribus.
Ȝit, Dawe, thou drawist in
many fals promptynges,
ffor to hirt symple men,
bot me never a del;
ffor Crist in his membres
beggid ful oft,
ffor synne of the puple,
when thai were at mischef.
Bot as suche bolde beggers
in bodily hele,
begged never Crist,
ne non of his membres;
ffor Crist, that is truthe,
may in no wise
contrarie him self
ne God that is his fadir;
ffor in many places
thai damnen suche sturdy beggyng,
And, so, Dawe, thou dotest,
alleggyng the water,
the asse, or the herberowe;
for he was lorde of alle,
and so thou mysse takist Jerom,
and lyest on Bernarde,
ffor Alrede his clerke
wrote his reson,
that thou mysse layst,
and dokkist it as the likist.
Herfor a clerke saith,
that evel mot he spede,
that beggith of the puple
more than is nede.
thou art Judas childe;
whiche psalme thou leggist to me,
as to an evel entent;
for ȝit thou schuldest be damned
softly in helle,
many fals promptynges,
ffor to hirt symple men,
bot me never a del;
ffor Crist in his membres
beggid ful oft,
ffor synne of the puple,
when thai were at mischef.
Bot as suche bolde beggers
in bodily hele,
begged never Crist,
ne non of his membres;
ffor Crist, that is truthe,
may in no wise
contrarie him self
ne God that is his fadir;
ffor in many places
thai damnen suche sturdy beggyng,
And, so, Dawe, thou dotest,
alleggyng the water,
the asse, or the herberowe;
for he was lorde of alle,
and so thou mysse takist Jerom,
and lyest on Bernarde,
ffor Alrede his clerke
wrote his reson,
that thou mysse layst,
and dokkist it as the likist.
Herfor a clerke saith,
that evel mot he spede,
that beggith of the puple
more than is nede.
Mendax mendicus non est veritatis amicus. Nutantes transferantur filii ejus et mendicent.
God gif the grace to knowe howthou art Judas childe;
whiche psalme thou leggist to me,
as to an evel entent;
for ȝit thou schuldest be damned
softly in helle,
Nutantes transferentur filii.
Ȝit, Dawe, thou hewist hye,
and puttist thi mouthe in heven;
thi tong likkith the chesefat,
and the garner also,
and the pore wedowes porse,
thowȝ she have bot a peny.
And ȝit, Dawe Dotypolle,
thou justifiest this harlotrie;
whi lykkennest thou writyng of names,
which thou dost for money,
to the holi scripture,
that is our bileve?
Ffor God ne any godeman
appreved never this symonye;
but thou approvest ȝour capped maistres
with a glasen glose,
whiche galpen after grace
bi symonye ȝour sister,
and after sitten on hie dece
and glosen lordes and ladies.
And this is no liknes
bitwix my knave and hem;
ffor of thes and suche it ben
that Crist specth in his gospel.
and puttist thi mouthe in heven;
thi tong likkith the chesefat,
and the garner also,
and the pore wedowes porse,
thowȝ she have bot a peny.
And ȝit, Dawe Dotypolle,
thou justifiest this harlotrie;
whi lykkennest thou writyng of names,
which thou dost for money,
to the holi scripture,
that is our bileve?
Ffor God ne any godeman
appreved never this symonye;
but thou approvest ȝour capped maistres
with a glasen glose,
whiche galpen after grace
bi symonye ȝour sister,
and after sitten on hie dece
and glosen lordes and ladies.
And this is no liknes
bitwix my knave and hem;
ffor of thes and suche it ben
that Crist specth in his gospel.
Amant enim primos recubitus in cœnis, et primas cathedras in synagogis, et vocari ab hominibus Rabbi.
Daw, thou herdist me not grucche
that ȝe went two togedir;
ffor otherwhile ȝe gon three,
a womman is that oon.
Bot whether ȝe go two or oon,
if ȝe wol do wele,
it were a gret joye to me,
God wot the sothe.
Bot wel I wote that charité
may not duelle there,
where covetise crepith in,
and lecherie is loggid.
Therfor, Dawe, allegge thou
no figur for thin ordre,
bot if it be Zambre
with Corby his lotby,
or Jamnes and Mambres,
Pharaouse freres.
that ȝe went two togedir;
ffor otherwhile ȝe gon three,
a womman is that oon.
Bot whether ȝe go two or oon,
if ȝe wol do wele,
it were a gret joye to me,
God wot the sothe.
Bot wel I wote that charité
may not duelle there,
where covetise crepith in,
and lecherie is loggid.
Therfor, Dawe, allegge thou
no figur for thin ordre,
bot if it be Zambre
with Corby his lotby,
or Jamnes and Mambres,
Pharaouse freres.
Hi sunt qui penetrant domos, et ducunt mulierculas oneratas peccatis.
| Jack Upland | |