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Incipit Liber Tertius

IAM CANTUM ILLA, &c. — Prosa 1

By this sche hadde ended hir song, whan the swetnesse of here dite hadde thurw-perced me, that was desyrous of herknynge, and I astoned hadde yit streyghte myn eres (that is to seyn, to herkne the bet what sche wolde seye). So that a litel herafter I seide thus: "O thow that art sovereyne confort of angwyssous corages, so thow hast remounted and norysshed me with the weyghte of thi sentences and with delyt of thy syngynge; so that I trowe nat nowe that I be unparygal to the strokes of Fortune (as who seith, I dar wel now suffren alle the assautes of Fortune and wel defende me fro hir). And tho remedies whiche that thou seydest herbyforn that weren ryght scharpe, nat oonly that I ne am nat agrisen of hem now, but I, desiros of herynge, axe gretly to heren tho remedies."

Thanne seyde sche thus: "That feeled I ful wel," quod sche, "whan that thow ententyf and stille ravysschedest my wordes, and I abood til that thou haddest swich habite of thi thought as thou hast now, or elles til that I myself hadde maked to the the same habite, whiche that is a more verray thyng. And certes the remenant of thynges that ben yet to seie ben swiche that first whan men tasten hem they ben bytynge; but whan they ben resceyved withynne a wyght, thanne ben thei swete. But for thou seyst that thow art so desyrous to herkne hem, with how greet brennynge woldestow glowen, yif thow wistest whider I wol leden the!"

"Whider is that?" quod I.

"To thilke verraye welefulnesse," quod sche, "of whiche thyn herte dremeth; but forasmoche as thi syghte is ocupyed and destourbed by imagynacioun of erthly thynges, thow mayst nat yit seen thilke selve welefulnesse."

"Do," quod I, "and schewe me what is thilke verray welefulnesse, I preie the, withoute taryinge."

"That wol I gladly do," quod sche, "for the cause of the. But I wol first marken the by woordes, and I wol enforcen me to enforme the, thilke false cause of blisfulnesse that thou more knowest; so that whanne thow hast fully byhoolden thilke false goodes and torned thin eighen to the tother syde, thow mowe knowe the cleernesse of verray blisfulnesse.

QUI SERERE INGENUUM. — Metrum 1

"Whoso wole sowe a feld plentevous, let hym first delyvren it of thornes, and kerve asondir with his hook the bussches and the feern, so that the corn may comen hevy of erys and of greynes. Hony is the more swete, if mouthes han first tasted savours that ben wykke. The sterres schynen more aggreablely whan the wynd Nothus leteth his plowngy blastes; and aftir that Lucifer, the day-sterre, hath chased awey the dirke nyght, the day the fairere ledeth the rosene hors (of the sonne). And ryght so thow, byhooldyng ferst the false goodes, bygyn to withdrawe thy nekke fro the yok (of erthely affeccions); and afterward the verray goodes schullen entren into thy corage."

TUM DEFIXO PAULULUM. — Prosa 2

Tho fastnede sche a litel the syghte of hir eyen, and withdrowghe hir ryght as it were into the streyte seete of here thought, and bygan to speke ryght thus: "Alle the cures," quod sche, "of mortel folk, whiche that travailen hem in many manere studies, gon certes by diverse weyes; but natheles thei enforcen hem alle to comyn oonly to oon ende of blisfulnesse. And blisfulnesse is swiche a good, that whoso that hath geten it, he ne may over that nothyng more desire. And this thyng forsothe is the soverayn good that conteneth in hymself alle maner goodes; to the whiche goode if ther fayled any thyng, it myghte nat ben sovereyn good, for thanne wer ther som good

out of thilke sovereyn good, that myghte ben desired. Now is it cleer and certeyne thanne, that blisfulnesse is a parfyt estat by the congregacioun of alle goodes; the whiche blisfulnesse, as I have seyd, alle mortel folk enforcen hem to geten by diverse weyes. Forwhy the covetise of verray good is naturely iplauntyd in the hertes of men, but the myswandrynge errour mysledeth hem into false goodes. Of the whiche men, some of hem wenen that sovereyn good be to lyven withoute nede of any thyng, and travaylen hem to ben habundaunt of rychesses. And some othere men demen that sovereyn good be for to be ryght digne of reverence, and enforcen hem to ben reverenced among hir neyghbours by the honours that thei han igeten. And some folk ther ben that holden that ryght heye power be sovereyn good, and enforcen hem for to reignen or elles to joygnen hem to hem that reignen. And it semeth to some other folk, that noblesse of renoun be the sovereyn good, and hasten hem to geten hem gloryouse name by the artz of werre or of pees. And many folk mesuren and gessen that the sovereyne good be joye and gladnesse, and wenen that it be ryght blisful thyng to plowngen hem in voluptuous delyt. And ther ben folk that entrechaungen the causes and the endes of thyse forseyde goodes, as they that desiren rychesses to han power and delitz, or elles they desiren power for to have moneye or for cause of renoun. In thise thynges and in swiche other thynges is torned al the entencioun of desyrynges and werkes of men; as thus: noblesse and favour of peple, whiche that yyveth to men, as it semeth hem, a maner cleernesse of renoun; and wyf and children, that men desiren for cause of delyt and myrynesse. But forsothe freendes ne schulde nat ben rekned among the goodes of fortune, but of vertu, for it is a ful hooly maner thyng; alle thise othere thinges forsothe ben taken for cause of power or elles for cause of delyt. Certes now am I redy to referren the goodes of the body to thise forseide thynges aboven; for it semeth that strengthe and gretnesse of body yyven power and worthynesse, and that beaute and swyftnesse yyven noblesse and glorie of renoun; and heele of body semeth yyven delyt. In alle thise thynges it semeth oonly that blisfulnesse is desyred; forwhy thilk thing that every man desireth moost over alle thynges be demeth that it be the sovereyn good; but I have diffyned that blisfulnesse is the sovereyn good; for whiche every wyght demeth that thilke estat that he desireth over alle thynges, that it be blisfulnesse.

"Now hastow thanne byforn thyne eien almest al the purposede forme of the welefulnesse of mankynde: that is to seyn rychesses, honours, power, glorie, and delitz. The whiche delit oonly considered Epicurus, and juggid and establissyde that delyt is the soverayn good, for as moche as alle othere thynges, as hym thoughte, byrefte awey joye and myrthe from the herte. But I retorne ayen to the studies of men, of whiche men the corage alwey reherceth and seketh the sovereyne good, al be it so that it be with a dyrkyd memorie; but he not by whiche path, ryght as a dronke man not nat by whiche path he may retourne hom to his hous. Semeth it thanne that folk foleyen and erren, that enforcen hem to have nede of nothyng? Certes ther nys noon other thyng that mai so wel performe blisfulnesse, as an estat plentevous of alle godes, that ne hath nede of noon other thyng, but that it is suffisant of hymself unto hymself. And foleyen swiche folk, thanne, that wenen that thilk thyng that is ryght good, that it be eek ryght worthy of honour and of reverence? Certes, nay. For that thyng nis neither foul ne worthy to ben despysed that wel neyghe al the entencioun of mortel folk [travayleth] for to geten it. And power, aughte nat that ek to ben rekned amonge goodes? What elles? For it nys nat to wene that thilke thyng that is most worthy of alle thynges be feble and withoute strengthe. And cleernesse of renoun, aughte that to ben despysed? Certes ther may no man forsake, that alle thyng that is right excellent and noble, that it ne semeth to ben ryght cleer and renomed. For certes it nedeth nat to saie that blisfulnesse be [n"angwyssous] ne drery, ne subgit to grevaunces ne to sorwes; syn that in ryght litele thynges folk seken to haven and to usen that may

delyten hem. Certes thise ben the thinges that men wolen and desiren to geten, and for this cause desiren they rychesses, dignytes, reignes, glorie, and delices; for therby wenen they to han suffysaunce, honour, power, renoun, and gladnesse. Thanne is it good that men seken thus, by so manye diverse studies; in whiche desir it mai lyghtly be schewyd how greet is the strengthe of nature. For how so that men han diverse sentences and discordynge, algates men accorden alle in lovynge the eende of good.

QUANTAS RERUM FLECTAT. — Metrum 2

"It liketh me to schewe by subtil soong, with slakke and delytable sown of strenges, how that Nature, myghty, enclyneth and flytteth the governementz of thynges, and by whiche lawes sche, purveiable, kepith the grete world; and how sche, byndynge, restreyneth alle thynges by a boond that may nat be unbownde. Al be it so that the lyouns of the contre of Pene beren the fayre chaynes, and taken metes of the handes of folk that yeven it hem, and dreden hir stourdy [maistre] of whiche thei ben wont to suffre betynges; yif that hir horrible mouthes ben bybled (that is to seyn, of beestes devoured), hir corage of tyme passed, that hath ben idel and rested, repeireth ayen, and thei roren grevously, and remembren on hir nature, and slaken hir nekkes from hir cheynes unbownde; and hir mayster fyrst, totorn with blody tooth, assaieth the wode wratthes of hem (this to seyn, thei freten hir maister). And the janglynge brid that syngeth on the heghe braunches (that is to seyn, in the wode), and after is enclosed in a streyte cage, althoughe that the pleyinge bysynes of men yeveth [hym] honyed drynkes and large metes with swete studye, yit natheles yif thilke bryd skippynge out of hir streyte cage seith the agreables schadwes of the wodes, sche defouleth with hir feet hir metes ischad, and seketh mornynge oonly the wode, and twytereth desyrynge the wode with hir swete voys. The yerde of a tree, that is haled adoun by myghty strengthe, boweth redily the crop adown; but yif that the hand of hym that it bente leet it goon ageyn, anoon the crop loketh upryght to hevene. The sonne, Phebus, that falleth at even in the westrene wawes, retorneth ayen eftsones his cart, by a pryve path, there as it is wont t'aryse. Alle thynges seken ayen to hir propre cours, and alle thynges rejoysen hem of hir retornynge ayen to hir nature. Ne noon ordenaunce is bytaken to thynges, but that that hath joyned the endynge to the bygynnynge, and hath maked the cours of itself stable (that it chaunge nat from his propre kynde).

VOS QUOQUE TERRENA ANIMALIA. — Prosa 3

"Certes also ye men, that ben erthliche beestes, dremen alwey your bygynnynge, althoughe it be with a thynne ymaginacioun; and by a maner thought, al be it nat clerly ne parfitely, ye loken from afer to thilke verray fyn of blisfulnesse. And therfore naturel entencioun ledeth yow to thilke verray good, but many maner errours mystorneth yow therfro. Considere now yif that by thilke thynges by whiche a man weneth to geten hym blisfulnesse, yif that he mai comen to thilk ende that he weneth to come by nature. For yif that moneye, or honours, or thise othere forseyde thynges, brynge to men swiche a thyng that no good ne fayle hem ne semeth faile, certes thanne wol I graunte that they ben maked blisful by thilke thynges that thei han geten. But yif so be that thilke thynges ne mowen nat performen that they byheten, and that there be defaute of manye goodis, scheweth it nat thanne clerly that false beute of blysfulnesse is knowen and ataynt in thilke thynges? First and forward thow thiself, that haddest haboundances of rychesses nat longe agoon, I aske the yif that, in the habowndance of alle thilke rychesses, thow were nevere angwysous ne sory in thy corage of any wrong or grevance that bytydde the on any side?"

"Certes," quod I, "it ne remembreth me nat that evere I was so fre of my thought that I ne was alwey in angwyse of somwhat."

"And was nat that," quod sche, "for that the lakkide somwhat that thow noldest nat han

lakkid, or elles thou haddest that thow noldest nat han had?"

"Ryght so is it," quod I.

"Than desiredest thow the presence of the toon and the absence of the tothir?"

"I graunte wel," quod I.

"Forsothe," quod sche, "thanne nedeth ther somwhat that every man desireth?"

"Yee, ther nedeth," quod I.

"Certes," quod sche, "and he that hath lak or nede of aught nys nat in every wey suffisant to hymself?"

"No," quod I.

"And thow," quod sche, "in al the plente of thy richesses haddest thilke lakke of suffisaunce?"

"What elles?" quod I.

"Thanne mai nat richesses maken that a man nys nedy, ne that he be suffisaunt to hymself; and yit that was it that thei byhighten, as it semeth. And eek certes I trow that this be gretly to considere, that moneye ne hath nat in his owene kynde that it ne mai ben bynomen of hem that han it, maugre hem."

"I byknowe it wel," quod I.

"Whi sholdestow nat byknowen it," quod sche, "whan every day the strengere folk bynymen it fro the feblere maugre hem? For whennes comen elles alle thise [forense] compleyntes or quereles of pledynges but for that men axen ayen hir moneye that hath ben bynomen hem by force or by gyle, and alwey maugre hem?"

"Right so is it," quod I.

"Than," quod sche, "hath a man nede to seken hym foreyne help by whiche he may defenden his moneye?"

"Who mai seie nay?" quod I.

"Certes," quod sche, "and hym nedide noon help yif he ne hadde no moneye that he myghte leese."

"That is douteles," quod I.

"Than is this thyng torned into the contrarie," quod sche; "for rychesses, that men wenen scholde maken suffisaunce, they maken a man rather have nede of foreyne help. Whiche is the maner or the gyse," quod sche, "that rychesse mai dryve awey nede? Riche folk, mai they neyther han hungir ne thurst? Thise riche men, may they fele no cold on hir lymes in wynter? But thow wolt answeren that ryche men han inoghe wherwith thei mai staunchen hir hungir, and slaken hir thurst, and don awey cold. In this wise mai nede be conforted by richesses, but certes nede ne mai nat al outrely be doon awey; for thoughe this nede that is alwey gapynge and gredy, be fulfild with richesses, and axe any thyng, yit duelleth thanne a nede that myghte be fulfild. I holde me stille and telle nat how that litel thyng suffiseth to nature; but certes to avarice inowghe ne suffiseth nothyng. For syn that rychesse ne mai nat al doon awey nede, but richesses maken nede, what mai it thanne be that ye wenen that richesses mowen yyven yow suffisaunce?

QUAMVIS FLUENTE DIVES. — Metrum 3

"Al weere it so that a riche coveytous man hadde a ryver or a goter fletynge al of gold, yit sholde it nevere staunchen his covetise; and thoughe he hadde his nekke charged with precyous stones of the Rede See, and thoughe he do ere his feeldes plentevous with an hundred oxen, nevere ne schal his bytynge bysynesse forleeten hym whil he lyveth, ne the lyghte richesses ne schal nat beren hym companye whan he is deed.

SET DIGNITATES. — Prosa 4

"But dignytees, to whom thei ben comen, make they hym honourable and reverent? Han thei nat so gret strengthe that thei mai putten vertus in the hertes of folk that usen the lordschipes of hem, or elles may they don awey the vices? Certes thei ben nat wont to don awey wikkidnesse, but thei ben wont rather to schewen wykkydnesse. And therof cometh it that Y have right gret disdayn that dignytes ben yyven ofte to wikkide men. For which thyng Catullus clepid a consul of Rome that hyghte Nonyus ""postum"" or ""boch"" (as who seith, he clepid hym a congregacioun of vices in his brest, as a postum is ful of corrupcioun), al were this Nonyus set in chayere of dygnite. Sestow nat thanne how grete

vylenye dignytes don to wikkide men? Certes unworthynesse of wikkide men schulde ben the lesse isene if thei neere renomed of none honours. Certes thou thiself ne myghtest nat ben broght, with as many perils as thow myghtest suffren, that thow woldest beren the magistrat with Decorat (that is to seyn, that for no peril that myghte byfallen the by offence of the kyng Theodorik, thou noldest nat be felawe in governaunce with Decorat), whan thow seye that he hadde wikkide corage of a likerous schrewe and of an accusour. Ne I ne mai nat for swiche honours juggen hem worthy of reverence that I deme and holde unworthy to han thilke same honours. Now yif thow seie a man that were fulfild of wysdom, certes thou ne myghtest nat deme that he were unworthy to the honour or elles to the wisdom of whiche he is fulfild?"

"No," quod I.

"Certes dignytees," quod sche, "aperteignen properly to vertu, and vertu transporteth dignyte anoon to thilke man to whiche sche hirself is conjoigned. And for as moche as honours of peple ne mai nat maken folk digne of honour, it is wel seyn cleerly that thei ne han no propre beaute of dignyte. And yet men aughten taken more heede in this. For yif a wykkyd wyght be in so mochel the fowlere and the more outcast that he is despysed of moost folk, so as dignyte ne mai nat maken schrewes worthy of no reverence, the whiche schrewes dignyte scheweth to moche folk; than maketh dignyte schrewes rather so much more despised than preysed, and forsothe nat unpunyssched (that is for to seyn that schrewes revengen hem ayenward uppon dignytes), for thei yelden ayen to dignytees as greet gerdoun, whan they byspotten and defoulen dignytes with hir vylenye. And for as mochel as thou now knowe that thilke verray reverence ne mai nat comen by thise schadwy transitorie dignytes, undirstond now thus: yif that a man hadde used and had manye maner dignytees of consules, and weere comen peraventure among straunge nacions, scholde thilke honour maken hym worschipful and redouted of straunge folk? Certes yif that honour of peple were a natureel yifte to dignytes, it ne myghte nevere cesen nowhere amonges no maner folk to don his office; right as fyer in every contre ne stynteth nat to eschaufen and to ben hoot. But for as mochel as for to be holden honurable or reverent ne cometh nat to folk of hir propre strengthe of nature, but oonly of the false opynyoun of folk (that is to seyn, that weenen that dignytees maken folk digne of honour), anoon therfore, whan that thei comen there as folk ne knowen nat thilke dignytees, hir honours vanysschen away, and that anoon. But that is amonges straunge folk, maystow seyn. Ne amonges hem ther thei weren born, ne duren nat thilke dignytes alwey? Certes the dignyte of the provostrye of Rome was whilom a greet power; now nys it no thyng but an idel name, and the rente of the senatorie a greet charge; and yif a wyght whilom hadde the office to taken heede to the vitayles of the peple, as of corn and othere thynges, he was holden amonges grete; but what thyng is now more outcast than thilke provostrye? And, as I have seyd a litel herebyforn, that thilke thyng that hath no propre beute of hymself resceyveth somtyme prys and schynynge, and somtyme leeseth it, by the opinyoun of usaunces. Now yif that dignytes thanne ne mowen nat make folk digne of reverence, and if that dignytees waxen foule of hir wil by the filthe of schrewes, and yif dignytees leesen hir schynynge by chaungynge of tymes, and yif thei waxen fowle by estimacion of peple, what is it that they han in hemself of beaute that oughte ben desired? (As who seith noon; thanne ne mowen they yeven no beute of dignyte to noone othere.)

QUAMVIS SE TIRIO. — Metrum 4

"Al be it so that the proude Nero, with al his wode luxure, kembde hym and apparayled hym with faire purpres of Tyrie and with white peerles, algates yit throf he haatful to alle folk (this is to seyn that, al was he byhated of alle folk, yit this wikkide Nero hadde gret lordschipe), and yaf whilom to the reverentz senatours the unworschipful seetis of dignytees. (Unworschipful seetes he clepeth here, for that

Nero, that was so wikkide, yaf tho dignytees.) Who wolde thanne resonably wenen that blisfulnesse were in swiche honours as ben yyven by vycious schrewes?

AN VERO REGNA. — Prosa 5

"But regnes, and familiarites of kynges, mai thei maken a man to ben myghti? How elles, whan hir blisfulnesse dureth perpetuely? But certes the olde age of tyme passed, and ek the present tyme now, is ful of ensaumples how that kynges han chaungyd into wrecchidnesse out of hir welefulnesse. O, a noble thyng and a cleer thyng is power, that is nat fownden myghty to kepe itself! And yif that power of remes be auctour and makere of blisfulnesse, yif thilke power lakketh on any syde, amenuseth it nat thilke blisfulnesse and bryngeth in wrecchidnesse? But yit, al be it so that the remes of mankynde strecchen broode, yit moot ther nede ben moche folk over whiche that every kyng ne hath no lordschipe ne comaundement. And certes uppon thilke syde that power fayleth, whiche that maketh folk blisful, ryght on that same syde noun-power entreth undirnethe, that maketh hem wrecches. In this manere thanne moten kynges han more porcioun of wrecchidnesse than of welefulnesse. A tyraunt, that was kyng of Sysile, that hadde assayed the peril of his estat, schewede by simylitude the dredes of remes by gastnesse of a swerd that heng over the heved of his familyer. What thyng is thanne this power, that mai nat done awey the bytynges of bysynesse, ne eschewe the prykkes of drede? And certes yit wolde thei lyven in sykernesse, but thei may nat, and yit they glorifien hem in hir power. Holdestow thanne that thilke man be mighty, that thow seest that he wolde doon that he may nat done? And holdestow thanne hym a myghti man, that hath envyrowned his sydes with men of armes or sergeantz, and dredeth more hem that he maketh agast thanne thei dreden hym, and that is put in the handes of hise servauntz for he scholde seme myghty? But of familiers or servantz of kynges, what scholde I telle the any thyng, syn that I myself have schewyd the that rewmes hemself ben ful of greet feblesse? The whiche famylieres, certes, the real power of kynges, in hool estat and in estaat abated, ful ofte throweth adoun. Nero constreynede Senek, his familyer and his mayster, to chesen on what deeth he wolde deye. Antonyus comaundede that knyghtes slowen with here swerdes Papynian (his famylier) [whiche] that had ben long tyme ful myghty amonges hem of the court. And yet certes thei wolden bothe han renounced hir power; of whiche two Senek enforcede hym to yeven to Nero his richesses, and also to han gon into solitarie exil. But whan the grete weyghte (that is to seyn, of lordes power or of fortune) draweth hem that schullen falle, neither of hem ne myghte don that he wolde. What thyng is thanne thilke powere, that though men han it, yit thei ben agast; and whanne thow woldest han it, thou nart nat siker; and yif thou woldest forleeten it, thow mayst nat eschuen it? But whethir swiche men ben freendes at nede, as ben [consyled] by fortune and nat be vertu? Certes swiche folk as weleful fortune maketh frendes, contraryous fortune maketh hem enemys. And what pestilence is more myghty for to anoye a wyght than a famylier enemy?

QUI SE VOLET ESSE POTENTEM. — Metrum 5

"Whoso wol ben myghti he moot daunten his cruel corages, ne putte nat his nekke, overcomen, undir the foule reynes of leccherie. For al be it so that thi lordschipe strecche so fer that the contre of Ynde quaketh at thy comaundementz or at thi lawes, and that the laste ile in the see that highte Tyle be thral to the, yit yif thou maist nat putten awey thi foule dirke desires, and dryven out fro the wrecchide compleyntes, certes it nys no power that thow hast.

GLORIA VERO QUAM FALLAX. — Prosa 6

"But glorie, how deceyvable and how foul is it ofte! For which thyng nat unskilfully a tragedien (that is to seyn, a makere of dytees that highten tragedies) cride and seide: "O glorie, glorie," quod he, "thow nart nothyng elles to

thousandes of folk but a greet swellere of eres!" For manye han had ful greet renoun by the false opinyoun of the peple, and what thyng mai ben thought foulere than swiche preysynge? For thilke folk that ben preysed falsly, they mote nedes han schame of hire preysynges. And yif that folk han geten hem thonk or preysynge by here dissertes, what thyng hath thilke pris echid or encresed to the conscience of wise folk, that mesuren hir good, nat by the rumour of the peple, but by the sothfastnesse of conscience? And yif it seme a fair thyng a man to han encreced and sprad his name, thanne folweth it that it is demed to ben a foul thyng yif it ne be yspradde and encreced. But, as I seide a litil herebyforn, that syn ther moot nedes ben many folk to whiche folk the renoun of [o] man ne mai nat comen, it byfalleth that he that thow wenest be glorious and renomed semeth in the nexte partie of the erthes to ben withouten glorie and withouten renoun. And certes amonges thise thynges I ne trowe nat that the pris and the grace of the peple nys neyther worthi to ben remembred, ne cometh of wys jugement, ne is ferme perdurably.

"But now of this name of gentilesse, what man is it that ne may wele seen how veyn and how flyttynge a thyng it es? For yif the name of gentilesse be referred to renoun and cleernesse of lynage, thanne is gentil name but a foreyne thyng (that is to seyn, to hem that gloryfien hem of hir lynage.) For it semeth that gentilesse be a maner preisynge that cometh of the dessertes of auncestres; and yif preisynge make gentilesse, thanne mote they nedes ben gentil that been preysed. For whiche thing it folweth that yif thou ne have no gentilesse of thiself (that is to seyn, prys that cometh of thy deserte), foreyne gentilesse ne maketh the nat gentil. But certes yif ther be ony good in gentilesse, I trowe it be al only this, that it semeth as that a maner necessite be imposed to gentil men for that thei ne schulde nat owtrayen or forlynen fro the vertus of hir noble kynrede.

OMNE HOMINUM GENUS IN TERRIS. — Metrum 6

"Alle the lynage of men that ben in erthe ben of semblable byrthe. On allone is fadir of thynges; on allone mynystreth alle thynges. He yaf to the sonne his bemes, he yaf to the moone hir hornes, he yaf the men to the erthe, he yaf the sterres to the hevene. He encloseth with membres the soules that comen from his heye sete. Thanne comen alle mortel folk of noble seed. Why noysen ye or bosten of your eldres? For yif thow loke youre bygynnyng, and God your auctour and yowr makere, thanne nis ther none forlyned wyght or ongentil, but if he noryssche his corage unto vices and forlete his propre byrthe.

QUID AUTEM DE CORPORIS. — Prosa 7

"But what schal I seye of delyces of body, of whiche delices the desirynges ben ful of anguyssch, and the fulfillynges of hem ben ful of penance? How grete seknesses and how grete sorwes unsuffrable, ryght as a maner fruyt of wykkidnesse, ben thilke delices wont to bryngen to the bodyes of folk that usen hem! Of whiche delices I not what joie mai ben had of here moevynge, but this woot I wel, that whosoevere wol remembren hym of hise luxures, he schal wel undirstonden that the issues of delices ben sorweful and sorye. And yif thilke delices mowen maken folk blisful, thanne by the same cause moten thise beestis ben clepid blisful, of whiche beestis al the entencioun hasteth to fulfille here bodily jolyte. And the gladnesse of wyf and children were an honest thyng, but it hath ben seyd that it is overmochel ayens kynde that children han ben fownden tormentours to here fadris, I not how manye; of whiche children how bytynge is every condicioun, it nedeth nat to tellen it the that hast er this tyme assayed it, and art yit now angwysshous. In this approve I the sentence of my disciple Euripidis, that seide that he that hath no children is weleful by infortune.

HABET HOC VOLUPTAS. — Metrum 7

"Every delit hath this, that it angwisscheth hem with prykkes that usen it. It resembleth

to thise flyenge flyes that we clepen ben; that, aftir that the be hath sched hise agreable honyes, he fleeth awey, and styngeth the hertes of hem that ben ysmyte, with bytynge overlonge holdynge.

NICHIL IGITUR DUBIUM. — Prosa 8

"Now is it no doute thanne that thise weyes ne ben a maner mysledynges to blisfulnesse, ne that they ne mowen nat leden folk thider as thei byheeten to leden hem. But with how grete harmes thise forseide weyes ben enlaced, I schal schewe the shortly. Forwhy yif thou enforcest the to assemble moneye, thow must byreven hym his moneye that hath it; and yif thow wolt schynen with dignytees, thow must bysechen and supplyen hem that yyven tho dignytees; and yif thow coveytest be honour to gon byfore othere folk, thow schalt defoule thiself thurw humblesse of axynge. Yif thou desirest power, thow schalt, be awaytes of thy subgetis, anoyously ben cast undir by manye periles. Axestow glorye? Thow schalt so bien distract by aspere thynges that thow schalt forgon sykernesse. And yif thow wolt leden thi lif in delyces, every wyght schal despysen the and forleeten the, as thow that art thral to thyng that is right foul and brutyl (that is to seyn, servaunt to thi body). Now is it thanne wel yseyn how litil and how brotel possessioun thei coveyten that putten the goodes of the body aboven hir owene resoun. For maystow surmounten thise olifauntes in gretnesse or weighte of body? Or maistow ben strengere than the bole? Maystow ben swyftere than the tigre? Byhoold the spaces and the stablenesse and the swyft cours of the hevene, and stynt somtyme to wondren on foule thynges. The whiche hevene certes nys nat rathere for thise thynges to ben wondryd upon, than for the resoun by whiche it is governed. But the schynynge of thi forme (that is to seyn, the beute of thi body), how swyftly passynge is it, and how transitorie!

"Certes it es more flyttynge than the mutabilite of floures of the somer sesoun. For so as Aristotle telleth, that if that men hadden eyghen of a beeste that highte lynx, so that the lokynge of folk myghte percen thurw the thynges that withstonden it, whoso lokide thanne in the entrayles of the body of Alcibiades, that was ful fair in the superfice withoute, it schulde seme ryght foul. And forthi yif thow semest fair, thy nature ne maketh nat that, but the deceyvaunce or the feblesse of the eighen that loken. But preise the goodes of the body as mochil as evere the lyst, so that thow knowe algatis that, whatso it be (that is to seyn, of the godes of the body) whiche that thou wondrist uppon, mai ben destroied or dissolvid by the heete of a fevere of thre dayes. Of alle whiche forseide thynges Y mai reducen this schortly in a somme: that thise worldly goodes, whiche that ne mowen nat yeven that they byheeten, ne ben nat parfite by the congregacioun of alle goodis, that they ne ben nat weyes ne pathes that bryngen men to blisfulnesse, ne maken men to ben blisful.

HEU QUE MISEROS TRAMITE. — Metrum 8

"Allas! Whiche folie and whiche ignorance mysledeth wandrynge wrecchis fro the path of verray good! Certes ye ne seke no gold in grene trees, ne ye gadere nat precyous stones in the vynes, ne ye ne hiden nat yowre gynnes in heye mountaignes to kacchen fyssche of whiche ye mai maken riche festes. And if yow liketh to hunte to roos, ye ne gon nat to the foordes of the watir that highte Tyrene. And over this, men knowen wel the krikes and the cavernes of the see yhidde in the flodes, and knowen ek whiche watir is moost plentevous of white peerlis, and knowen whiche watir haboundeth moost of reed purpre (that is to seyn, of a maner schellefyssche with whiche men deien purpre), and knowen whiche strondes habounden most of tendre fysches, or of scharpe fyssches that hyghten echynnys. But folk suffren hemselve to ben so blynde, that hem ne reccheth nat to knowe where thilke goodes ben yhud whiche that thei coveyten, but ploungen hem in erthe, and seken there thilke good that surmounteth the hevene

that bereth the sterris. What preyere mai I make, that be digne to the nyce thoughtes of men? But I preie that thei coveyten rychesses and honours, so that, whanne thei han geten tho false goodes with greet travaile, that therby they mowen knowen the verray goodes.

HACTENUS MENDACIS FORMAM. — Prosa 9

"It suffiseth that I have schewyd hiderto the forme of fals welefulnesse, so that yif thou loke now cleerly, the ordre of myn entencioun requireth from hennes forth to schewe the verray welefulnesse."

"Forsothe," quod I, "I se wel now that suffisaunce may nat comen by rychesse, ne power by remes, ne reverence by dignites, ne gentilesse by glorie, ne joie be delices."

"And hastow wel knowen the causes," quod sche, "whi it es?"

"Certes me semeth," quod I, "that Y see hem ryght as thoughe it were thurw a litil clyfte, but me were levere knowen hem more opynly of the."

"Certes," quod sche, "the resoun is al redy. For thilke thyng that symply is o thyng withouten ony devysioun, the errour and folie of mankynde departeth and divideth it, and mysledeth it and transporteth from verray and parfit good to godes that ben false and inparfit. But seye me this. Wenestow that he that hath nede of power, that hym ne lakketh nothyng?"

"Nay," quod I.

"Certes," quod sche, "thou seyst aryght; for if so be that ther is a thyng that in ony partie be feblere of power, certes, as in that, it moot nedes be nedy of foreyne help."

"Ryght so is it," quod I.

"Suffisaunce and power ben thanne of o kynde?"

"So semeth it," quod I.

"And demestow," quod sche, "that a thyng that is of this manere (that is to seyn, suffisaunt and myghty) oughte ben despised, or ellis that it be right digne of reverence aboven alle thynges?"

"Certes," quod I, "it nys no doute that it nys right worthy to ben reverenced."

"Lat us," quod sche, "adden thanne reverence to suffisaunce and to power, so that we demen that thise thre thynges be al o thyng."

"Certes," quod I, "lat us adden it, yif we wiln graunten the sothe."

"What demestow thanne," quod sche, "is that a dirk thyng and nat noble that is suffisaunt, reverent, and myghty; or elles that it is ryght noble and ryght cleer by celebrete of renoun? Considere thanne," quod sche, "as we han grauntide hirbyfore that he that ne hath nede of no thyng and is moost myghty and moost digne of honour, if hym nedeth ony cleernesse of renoun, whiche clernesse he myght nat graunten of hymself; so that for lak of thilke cleernesse he myghte seme the feblere on any side, or the more outcast." (Glose. This to seyn, nay; for whoso that is suffisaunt, myghty, and reverent, clernesse of renoun folweth of the forseyde thynges; he hath it al redy of his suffysaunce.)

Boece. "I mai nat," quod I, "denye it, but I moot granten, as it is, that this thyng be ryght celebrable by clernesse of renoun and noblesse."

"Thanne folweth it," quod sche, "that we adden clernesse of renoun to the thre forseyde thynges, so that there ne be amonges hem no difference."

"This a consequence," quod I.

"This thyng thanne," quod sche,"that ne hath nede of no foreyne thyng, and that may don alle thynges by hise strengthis, and that is noble and honourable, nys nat that a myry thyng and a joyful?"

Boece. "But whennes," quod I, "that any sorwe myghte comen to this thyng that is swiche, certes I mai nat thynke."

Philosophie. "Thanne mote we graunten," quod sche, "that this thing be ful of gladnesse, if the forseide thynges ben sothe; and certes also mote we graunten that suffisaunce, power, noblesse, reverence, and gladnesse be oonly diverse by names, but hir substaunce hath no diversite."

Boece. "It moot nedly ben so," quod I.

Philosophie. "Thilke thyng thanne," quod sche, "that is oon and symple in his nature, the wikkidnesse of men departeth it and divideth it; and whanne thei enforcen hem to gete partie of a thyng that ne hath no part, thei ne geten hem neyther thilke partie that nis noon, ne the thyng al hool that thei ne desire nat."

Boece. "In which manere?" quod I.

Philosophie. "Thilke man," quod sche, "that seketh richesse to fleen poverte, he ne travaileth hym nat for to geten power, for he hath lever ben dirk and vyl; and eek withdraweth from hymself manye naturel delites, for he nolde leese the moneie that he hath assembled. But certes in this manere he ne geteth hym nat suffisance, that power forleteth, and that moleste prikketh, and that filthe maketh outcaste, and that dirknesse hideth. And certes he that desireth oonly power, he wasteth and scatereth rychesse, and despyseth delices and eek honour that is withoute power, ne he ne preiseth glorie nothyng. Certes thus seestow wel that manye thynges failen to hym, for he hath som tyme defaute of manye necessites, and manye anguysshes byten hym; and whan he ne mai nat do tho defautes awey, he forletith to ben myghty, and that is the thyng that he moost desireth. And ryght thus mai I make semblable resouns of honours, and of glorie, and of delyces; for so as every of thise forseide thinges is the same that thise othere thynges ben (that is to seyn, al oon thyng), whoso that evere seketh to geten the toon of thise, and nat the tothir, he ne geteth nat that he desireth."

Boece."What seystow thanne, yif that a man coveyte to geten alle thise thynges togidre?"

Philosophie. "Certes," quod sche, "I wolde seye that he wolde geten hym sovereyn blisfulnesse; but that schal he nat fynde in tho thynges that I have schewed that ne mowen nat yeven that thei byheeten?"

Boece. "Certes no," quod I.

"Thanne," quod sche, "ne sholde men nat by no weye seken blisfulnesse in siche thynges as men wenen that they ne mowen yeven but o thyng sengly of al that men seken."

Boece. "I graunte wel," quod I, "ne no sothere thyng ne may be seyd."

Philosophie. "Now hastow thanne," quod sche, "the forme and the causes of fals welefulnesse. Now torne and flytte the eighen of thi thought, for ther shaltow seen anoon thilke verray blisfulnesse that I have behyght the."

Boece. "Certes," quod I, "it is cler and opene, theyghe it were to a blynd man; and that schewedestow me ful wel a litel herbyforn, whan thow enforcedest the to schewe me the causes of the fals blisfulnesse. For, but if I be begiled, thanne is thilke the verray parfit blisfulnesse that parfitly maketh a man suffisaunt, myghty, honourable, noble, and ful of gladnesse. And for thow schalt wel knowe that I have wel undirstonden thise thinges withynne myn herte, I knowe wel that thilke blisfulnesse that may verrayly yeven on of the forseyde thynges, syn thei ben alle oon — I knowe dowtelees that thilke thyng is the ful blysfulnesse."

Philosophie. "O my nory," quod sche, "by this opynyoun I seie that thow art blisful, yif thow putte this therto that I schal seyn."

"What is that?" quod I.

"Trowestow that ther be any thyng in this erthly, mortel, toumblynge thynges that may brynge this estat?"

"Certes," quod I, "Y trowe it nought; and thow hast schewyd me wel that over thilke good ther nys no thyng more to ben desired."

Philosophie. "Thise thynges thanne," quod sche (that is to seyn, erthly suffysaunce and power and swiche thynges), "outher thei semen lyknesses of verray good, or elles it semeth that thei yeve to mortel folk a maner of goodes that ne be nat parfyt. But thilke good that is verray and parfyt, that mai thei nat yeven."

Boece. "I accorde me wel," quod I.

Philosophie. "Thanne," quod sche, "for as moche as thou hast knowen whiche is thilke verray blisfulnesse, and eek whiche thilke thynges ben that lyen falsly blisfulnesse (that is to seyn, that be deceyte semen verray goodes), now byhoveth the to knowe, whennes and where thow mowe seke thilke verrai blisfulnesse.

"Certes," quod I, "that desire I gretly and have abyden longe tyme to herkne it."

"But for as moche," quod sche, "as it liketh to my disciple Plato, in his book of In Thymeo, that in ryght litel thynges men

schulde byseche the help of God, what juggestow that be now to done, so that we may desserve to fynde the seete of thilk sovereyn good?"

Boece. "Certes," quod I, "Y deme that we schul clepe to the Fadir of alle [thyng], for withouten hym nis ther no [begynnyng] founded aryght."

"Thow seyst aryght," quod sche, and bygan anoon to syngen right thus:

O QUI PERPETUA. — Metrum 9

"O thow Fadir, soowere and creatour of hevene and of erthes, that governest this world by perdurable resoun, that comaundest the tymes to gon from syn that age hadde bygynnynge; thow that duellest thiselve ay stedefast and stable, and yevest alle othere thynges to ben meved, ne foreyne causes necesseden the nevere to compoune werk of floterynge matere, but oonly the forme of sovereyn good iset within the withoute envye, that moevede the frely. Thow, that art althir-fayrest, berynge the faire world in thy thought, formedest this world to the lyknesse semblable of that faire world in thy thought. Thou drawest alle thyng of thy sovereyn ensaumpler and comaundest that this world, parfytely ymakid, have frely and absolut hise parfyte parties. Thow byndest the elementis by nombres proporcionables, that the coolde thinges mowen accorde with the hote thinges, and the drye thinges with the moyste; that the fuyer, that is purest, ne fle nat over-heye, ne that the hevynesse ne drawe nat adoun over-lowe the erthes that ben ploungid in the watris. Thow knyttest togidere the mene soule of treble kynde moevynge alle thingis, and divydest it by membrys accordynge; and whan it es thus divyded [and] hath assembled a moevynge into two rowndes, it gooth to torne ayen to hymself, and envyrouneth a ful deep thought and turneth the hevene by semblable ymage. Thow by evene+lyke causes enhauncest the soules and the lasse lyves; and, ablynge hem heye by lyghte waynes or cartes, thow sowest hem into hevene and into erthe. And whan thei ben convertyd to the by thi benygne lawe, thow makest hem retourne ayen to the by ayen+ledynge fyer. O Fadir, yyve thou to the thought to steyen up into the streyte seete; and graunte hym to enviroune the welle of good; and, the lyght ifounde, graunte hym to fycchen the clere syghtes of his corage in the; and skatere thou and tobreke the weyghtes and the cloudes of erthly hevynesse; and schyn thou by thi bryghtnesse, for thou art cleernesse, thow art pesible reste to debonayre folk; thow thiself art bygynnynge, berere, ledere, path, and terme; to looke on the, that is our ende.

QUONlAM IGITUR QUE SIT. — Prosa 10

"For as moche thanne as thow hast seyn whiche is the fourme of good that nys nat parfit, and whiche is the forme of good that is parfit, now trowe I that it were good to schewe in what this perfeccioun of blisfulnesse is set. And in this thing I trowe that we schulde first enquere for to witen, yf that any swich maner good as thilke good that thow hast dyffinysshed a litel herebyforn (that is to seyn, sovereyn good) may be founde in the nature of thinges, for that veyn ymagynacioun of thought ne desceyve us nat, and put us out of the sothfastnesse of thilke thing that is summytted to us. But it may nat be denyed that thilke good ne is, and that it nys ryght as a welle of alle goodes. For alle thing that is cleped inparfyt is proevid inparfit be the amenusynge of perfeccioun or of thing that is parfit. And herof cometh it that in every thing general, yif that men seen any thing that is inparfit, certes in thilke general ther moot ben som thing that is parfit. For yif so be that perfeccioun is don awey, men may nat thinke ne say fro whennes thilke thing is that is cleped inparfyt. For the nature of thinges ne took nat hir begynnynge of thinges amenused and inparfit, but it procedith of thinges that ben alle hole and absolut, and descendith so doun into uttereste thinges and into thinges

empty and withouten fruyt. But, as I have schewid a litel herebyforn that yif ther be a blisfulnesse that be freel and veyn and inparfyt, ther may no man doute that ther nys som blisfulnesse that is sad, stedefast, and parfyt."

Boece. "This is concluded," quod I, "feermely and soothfastly."

Philosophie. "But considere also," quod sche," in whom this blissefulnes enhabiteth. The comune accordaunce and conceyt of the corages of men proveth and graunteth that God, prince of alle thinges, is good. For, so as nothyng mai hen thought betere than God, it mai nat ben douted thanne that he that no thinge nys betere, that he nys good. Certes resoun scheweth that God is so good that it proeveth by verray force that parfyt good is in hym. For yif God nys swyche, he ne mai nat be prince of alle thinges; for certes somthing possessyng in itself parfyt good schulde be more worthy than God, and it scholde semen that thilke thing were first and eldere than God. For we han schewyd apertely that alle thinges that ben parfyt ben first er thynges that ben inparfit; and forthy, for as moche as that my resoun or my proces ne go nat awey withouten an ende, we owe to graunte that the sovereyn God is ryght ful of sovereyn parfit good. And we han establissched that the sovereyne good is verray blisfulnesse. Thanne moot it nedis be that verray blisfulnesse is set in sovereyn God."

Boece. "This take I wel," quod I, "ne this ne mai nat he withseid in no manere."

"But I preye the," quod sche, "see now how thou mayst proeven holily and withoute corrupcioun this that I have seid, that the sovereyn God is ryght ful of sovereyne good."

"In whiche manere?" quod I.

"Wenestow aught," quod sche, "that this prince of alle thynges have itake thilke sovereyne good anywher out of hymself, of whiche sovereyne good men proeveth that he is ful; ryght as thou myghtest thenken that God, that hath blisfulnesse in hymself, and thilke blisfulnesse that is in hym, were divers in substaunce? For yif thow wene that God have resseyved thilke good out of hymself, thow mayst wene that he that yaf thilke good to God be more worth than is God. But I am beknowe and confesse, and that ryght dignely, that God is ryght worthy aboven alle thinges. And yif so be that this good be in hym by nature, but that it is dyvers from hym by wenynge resoun, syn we speke of God prynce of alle thynges, feyne who so feyne mai who was be that hath conjoyned thise divers thynges togidre. And eek at the laste se wel that a thing that is divers from any thing, that thilke thing nys nat that same thing fro whiche it es undirstonden to be diverse. Thanne folweth it that thilke thing that be his nature is divers from sovereyn good, that that thyng nys nat sovereyn good; but certes it were a felenous cursydnesse to thinken that of hym that no thing nys more worth. For alwey, of alle thinges, the nature of hem ne may nat hen betere thanne hir begynnynge. For whiche I mai concluden by ryght verray resoun that thilke that is begynnynge of alle thinges, thilke same thing is sovereyn good in his substaunce."

Boece. "Thow hast seyd ryghtfully," quod I.

Philosophie. "But we han graunted," quod sche, "that the sovereyn good is blisfulnesse."

"That is sooth," quod I.

"Thanne," quod sche, "moten we nedes granten and onfessen that thilke same sovereyn good be God."

"Certes," quod I, "Y ne may nat denye ne withstonde the resouns purposed; and I se wel that it folweth by strengthe of the premisses."

"Loke now," quod sche, "yif this be proevid yet more fermely thus, that there ne mowen not ben two sovereyn goodis that ben divers among hemself. For certes the goodis that ben divers among hemself, the toon is nat that that the tothir is; thanne ne mowen neither of hem ben parfit, so as eyther of hem lakketh to othir. But that that nys nat parfit, men mai seen apertely that it nys not sovereyn. The thinges thanne that hen sovereynly gode ne mowe by no weie be divers. But I have wel concluded that blisfulnesse and God ben the sovereyn good; for whiche it mote nedes be that sovereyne blisfulnesse is sovereyn devynite."

"No thing," quod I, "nys more sothfaste than this, ne more ferme by resoun, ne a more worthy thing than God mai not ben concluded."

Philosophie. "Upon thise thynges thanne," quod sche, "ryght as thise geometriens whan thei han schewed her proposicions ben wont to bryngen yn thinges that thei clepen porismes or declaracions of forseide thinges, right so wol I yeve the here as a corolarie or a meede of coroune. Forwhy, for as moche as by the getynge of blisfulnesse men ben makid blisful, and blisfulnesse is dyvinite, than is it manifest and opene that by the getynge of dyvinite men ben makid blisful. Right as by the getynge of justise [men ben maked just], and be the getynge of sapience thei ben maked wise, ryght so nedes by the semblable resoun, whan they han geten dyvinite thei ben maked goddes. Thanne is every blisful man God. But certes by nature ther nys but o God; but by the participacioun of dyvinite ther ne let ne distourbeth nothyng that ther ne ben many goddis."

"This ys," quod I, "a fair thing and a precious, clepe it as thou wilt, be it corolarie, or porisme, or mede of coroune, or declarynges."

"Certes," quod sche, "nothing nys fairere than is the thing that by resoun schulde ben addide to thise forseide thinges."

"What thing?" quod I.

"So," quod sche, "as it semeth that blisfulnesse conteneth many thinges, it weere for to witen whether that alle thise thinges maken or conjoynen as a maner body of blisfulnesse by diversite of parties or membres, or elles yif ony of alle thilke thinges be swich that it acomplise by hymself the substaunce of blisfulnesse, so that alle thise othere thynges ben referrid and brought to blisfulnesse (that is to seyn, as to the cheef of hem)."

"I wolde," quod I, "that thow madest me clerly to undirstonde what thou seist, and that thou recordidest me the forseide thinges."

"Have I not jugged," quod sche, "that blisfulnesse is good?"

"Yys for sothe," quod I, "and that sovereyn good."

"Adde thanne," quod sche, "thilke good that is maked blisfulnesse to alle the forseide thinges. For thilke same blisfulnesse [is] demed to ben sovereyn suffisaunce, thilke selve is sovereyn power, sovereyn reverence, sovereyn clernesse or noblesse, and sovereyn delyt. What seistow thanne of alle thise thinges, that is to seyn, suffisaunce, power, and thise othere thinges, — ben thei thanne as membris of blisfulnesse, or ben they reffered and brought to sovereyne good ryght as alle thinges [ben] brought to the cheef of hem?"

Boece. "I undirstonde wel," quod I, "what thou purposest to seke, but I desire for to herkne that thow schew it me."

Philosophie. "Tak now thus the discrecioun of this questioun," quod sche; "yif alle thise thinges," quod sche, "weren membris to felicite, thanne weren thei dyverse that on fro that othir. And swich is the nature of parties or of membres, that diverse membris compounen a body."

"Certes," quod I, "it hath wel ben schewyd herebyforn that alle thise thinges ben al o thyng."

"Thanne ben thei none membres," quod sche, "for elles it schulde seme that blisfulnesse were conjoyned al of o membre allone; but that is a thing that mai not ben don."

"This thing," quod I, "nys not doutous; but I abide to herknen the remenaunt of the question."

"This is opene and cler," quod sche, "that alle othere thinges ben referrid and brought to good. For therfore is suffisaunce requerid, for it is demyd to ben good; and forthy is power requirid, for men trowen also that it be good; and this same thing mowen we thinken and conjecten of reverence, and of noblesse, and of delyt. Thanne is sovereyn good the somme and the cause of al that oughte ben desired; forwhy thilke thing that withholdeth no good in itselve, ne semblance of good, it ne mai not wel in no manere be desired ne requerid. And the contrarie; for thoughe that thinges by here nature ne ben not gode, algates yif men wene that thei ben gode, yet ben thei desired as theigh that thei were verrayliche gode; and therefore is it that men oughte to wene by ryghte that bounte be the sovereyn fyn and the cause of alle the thinges that ben to requiren. But certes thilke that is cause for whiche men

requiren any thing, it semeth that thilke same thing be moost desired. As thus: yf that a wyght wolde ryden for cause of hele, he ne desireth not so mochel the moevyng to ryden, as the effect of his hele. Now thanne, syn that alle thynges ben required for the grace of good, thei ne ben not desired of alle folk more than the same good. But we han grauntide that blisfulnesse is that thing for whiche that alle thise othere thinges ben desired; thanne is it thus that certes oonly blysfulnesse is requered and desired. By whiche thing it scheweth cleerly that of good and of blisfulnesse is al on and the same substaunce."

I se nat," quod I, "wherfore that men myghten discorden in this."

"And we han schewed that God and verray blisfulnesse is al o thing."

"That is sooth," quod I.

"Thanne mowen we concluden sykerly, that the substaunce of God is set in thilke same good, and in noon other place.

NUNC OMNES PARITER VENITE CAPTI. — Metrum 10

"Cometh alle to-gidre now, ye that ben ykaught and ybounde with wikkide cheynes by the desceyvable delyt of erthly thynges enhabitynge in yowr thought! Her schal ben the reste of your labours, her is the havene stable in pesible quiete; this allone is the open refut to wreches. (Glose. This to seyn, that ye that ben combryd and disseyvid with worldly affeccions, cometh now to this sovereyn good, that is God, that is refut to hem that wolen come to hym.) Textus. Alle the thinges that the ryver Tagus yyveth yow with his goldene gravelis, or elles alle the thinges that the ryver Hermus yeveth with his rede brinke, or that Indus yyveth, that is next the hote partie of the world, that medleth the grene stones with the white, ne scholden not cleren the lookynge of your thought, but hiden rather your blynde corages withynne here derknesse. Al that liketh yow here, and exciteth and moeveth your thoughtes, the erthe hath norysschid it in his lowe caves. But the schynynge by whiche the hevene is governed and whennes that it hath his strengthe, that eschueth the derke overthrowynge of the soule; and whosoevere may knowen thilke light (of blisfulnesse), he schal wel seyn that the white beemes of the sonne ne ben nat cleer."

ASSENCIOR INQUAM CUNCTA. — Prosa 11

Boece. "I assente me," quod I, "for alle thise thinges ben strongly bounden with ryght ferme resouns."

"How mychel wiltow preysen it," quod sche, "yif that thow knowe what thilke good is?"

"I wol preyse it," quod I, "be pris withouten ende, yif it schal betyde me to knowe also togidre God that is good."

"Certes," quod sche, "that schal I [undo] the be verray resoun, yif that tho thinges that I have concluded a litel herebyforn duellen only in hit first grauntynge."

Boece. "Thei dwellen graunted to the," quod I. (This to seyn as who seith, "I graunte thi forseide conclusyouns.")

"Have I nat schewed the," quod sche, "that the thinges that ben required of many folk ne ben not verray goodis ne parfite, for thei ben divers that on fro that othir; and so as iche of hem is lakkynge to othir, thei ne han no power to bryngen a good that is ful and absolut; but thanne at erste ben thei verraye good, whan thei ben gadred togidre [als] into o forme and into oon werkynge, so that thilke thing that is suffisaunce, thilke same be power, and reverence, and noblesse, and myrthe; and for sothe, but yif alle thise thinges ben alle o same thing, thei ne han not wherby that thei mowen be put in the nombre of thinges that oughten ben required or desired?"

Boece. "It is schewyd," quod I, "ne herof mai ther no man douten."

Philosophie. "The thinges thanne," quod sche, "that ne ben none goodis whan thei ben diverse, and whanne thei bygynnen to ben al o thing, thanne ben thei goodes — ne cometh it hem nat thanne be the getynge of unyte that thei ben maked goodes?"

Boece. "So it semeth," quod I.

"But alle thing that is good," quod sche, "grauntestow that it be good by the participacioun of good, or no?"

"I graunte it," quod I.

"Thanne mustow graunten," quod sche, "by semblable resoun that oon and good be o same thing; for of thinges of whiche that the effect nys nat naturely divers, nedes the substaunce moot be oo same thing."

"I ne may nat denye it," quod I.

"Hastow nat knowen wel," quod sche, "that alle thing that is hath so longe his duellynge and his substaunce as longe as it es oon, but whanne it forletith to be oon, it moot nedys deien and corrumpen togidres?"

"In whiche manere?" quod I.

"Ryght as in beestes," quod sche, "whanne the soule and the body ben conjoyned in oon and dwellen togidre, it es cleped a beeste; and whanne her unyte is destroyed be the disseveraunce the toon fro the tothir, thanne scheweth it wel that it is a deed thing, and that it nys no lengere no beeste. And the body of a wyght, while it duelleth in oo fourme be conjunccion of membris, it is wel seyn that it is a figure of mankynde; and yif the parties of the body ben so devyded and disseverid the ton fro the tother that thei destroyen unite, the body forletith to ben that it was beforn. And whoso wolde renne in the same manere be alle thinges, he scholde seen that withouten doute every thing is in his substaunce as longe as it is oon; and whanne it forletith to ben oon, it dyeth and peryssheth."

Boece. "Whanne I considere," quod I, "manye thinges, I se noon other."

"Is ther any thing thanne," quod sche, "that, in as moche as it lyveth naturely, that forletith the talent or the appetyt of his beynge and desireth to come to deth and to corrupcioun?"

"Yif I considere," quod I, "the beestes that han any maner nature of wyllynge and of nyllynge, I ne fynde no beeste, but if it be constreyned fro withoute+forth, that forletith or despiseth the entencion to lyven and to duren; or that wole, his thankes, hasten hym to dyen. For every beest travaileth hym to defende and kepe the savacion of his lif, and eschueth deeth and destruccioun. But certes I doute me of herbes and of trees [and] I am in a doute of swiche thinges [as] ne han no felyng soules (ne no naturel werkynges servynge to appetites as beestes han, whether thei han appetyt to duellen and to duren).

"Certes," quod sche, "ne therof thar the nat doute. Now looke upon thise herbes and thise trees. They wexen first in suche places as ben covenable to hem, in whiche places thei mowen nat sone deye ne dryen, as longe as hir nature mai defenden hem. For some of hem waxen in feeldis, and some in mountaynes, and othere waxen in mareys, and othre cleven on roches, and some wexen plentyvous in soondes; and yif any wyght enforce hym to bere hem into other places, thei wexen drye. For nature yeveth to every thing that that is convenient to hym, and travailleth that they ne deie nat, as longe as thei han power to duellen and to lyven. What wiltow seyn of this, that thei drawen alle here norysschynges by here rootes, ryght as thei hadden here mouthes yplounged withynne the erthes, and sheden be hir maryes hir wode and hir bark? And what wyltow seyn of this, that thilke thing that is ryght softe, as the marie is, that it is alwey hyd in the seete al withinne, and that it is defended fro withoute by the stedfastnesse of wode, and that the outreste bark is put ayens the distemperaunce of the hevene as a deffendour myghty to suffren harm? And thus certes maistow wel seen how greet is the diligence of nature; for alle thinges renovelen and publysschen hem with seed ymultiplied, ne ther nys no man that ne woot wel that they ne ben ryght as a foundement and edifice for to duren, noght oonly for a tyme, but ryght as for to dure perdurably by generacion.

"And the thinges eek that men wenen ne haven none soules, ne desire thei nat, iche of hem, by semblable resoun to kepyn that that is hirs (that is to seyn, that is accordynge to hir nature in conservacioun of hir beynge and endurynge)? For wherfore ellis bereth lightnesse the flaumbes up, and the weyghte presseth the erthe adoun, but for as moche as thilke places and thilke moevynges ben covenable to everyche of hem? And forsothe every thing kepeth thilke that is accordynge and propre to hym, ryght as thinges that ben contrarious and enemys corrumpen hem. And yet the harde thinges, as stones,

clyven and holden here parties togidere ryght faste and harde, and defenden hem in withstondynge that thei ne departe nat lyghtly atwynne. And the thinges that ben softe and fletynge, as is watir and eyr, thei departen lyghtly and yeven place to hem that breken or divyden hem; but natheles they retorne sone ageyn into the same thinges fro whennes thei ben arraced; but fyer fleeth and refuseth alle dyvisioun.

"Ne I ne trete not here now of willeful moevynges of the soule that is knowyng, but of the naturel entencioun of thinges, as thus: ryght as we swolwen the mete that we resseyven and ne thinke nat on it, and as we drawen our breeth in slepynge that we witen it nat while we slepyn. For certes in the beestis the love of hire lyvynges ne of hire beynges ne cometh not of the wilnynges of the soule, but of the bygynnynges of nature. For certes, thurw constreynynge causes, wil desireth and embraceth ful ofte tyme the deeth that nature dredeth. (That is to seyn as thus: that a man may be constreyned so, by som cause, that his wille desireth and taketh the deeth whiche that nature hateth and dredeth ful sore.) And somtyme we seen the contrarye, as thus: that the wil of a wyght distourbeth and constreyneth that that nature desireth and requirith alwey, that is to seyn the werk of generacioun, by whiche generacioun only duelleth and is susteyned the longe durablete of mortel thinges. And thus this charite and this love, that every thing hath to hymself, ne cometh not of the moevynge of the soule, but of the entencioun of nature. For the purveaunce of God hath yeven to thinges that ben creat of hym this, that is a ful grete cause to lyven and to duren, for whiche they desiren naturely here lif as longe as evere thei mowen. For which thou mayst not drede be no manere that alle the thinges that ben anywhere, that thei ne requiren naturely the ferme stablenesse of perdurable duellynge, and eek the eschuynge of destruccioun."

Boece. "Now confesse I wel," quod I, "that Y see wel now certeynly withouten doutes the thinges that whilom semeden uncerteyn to me."

Philosophie. "But," quod sche, "thilke thing that desireth to be and to duelle perdurably, he desireth to ben oon. For yif that oon weren destroyed, certes, beynge schulde ther noon duellen to no wyght."

"That is sooth," quod I.

"Thanne," quod sche, "desiren alle thinges oon."

"I assente," quod I.

"And I have schewed," quod sche, "that thilke same oon is thilke that is good."

Boece. "Ye, forsothe," quod I.

"Alle thinges thanne," quod sche, "requiren good; and thilke good thow mayst descryven ryght thus: good is thilk thing that every wyght desireth."

"Ther ne may be thought," quod I, "no more verraye thing. For eyther alle thinges ben referrid and brought to noght, and floteren withouten governour, despoyled of oon as of hire propre heved; or elles, yif ther be any thing to whiche that alle thinges tenden and hyen to, that thing muste ben the sovereyn good of alle goodes."

Philosophie. Thanne seide sche thus: "O my nory," quod sche, "I have greet gladnesse of the, for thow hast fycched in thyn herte the [marke of the] myddel sothfastnesse, (that is to seyn, the prykke). But [in] this thing hath ben discoveryd to the [that] thow seydest that thow wistest not a litel herbyforn."

"What was that?" quod I.

"That thou ne wistest noght," quod sche, "whiche was the ende of thinges. And certes that is the thyng that every wyght desireth; and for as mochel as we han gadrid and comprehendid that good is thilke thing that is desired of alle, thanne mote we nedys confessen that good is the fyn of alle thinges.

QUISQUIS PROFUNDA. — Metrum 11

"Whoso that seketh sooth by a deep thought, and coveyteth not to ben disseyvid by no mysweyes, lat hym rollen and trenden withynne hymself the lyght of his ynwarde sighte; and let hym gaderyn ayein, enclynynge into a compas, the longe moevynges of his thoughtes; and let hym techyn his corage that he hath enclosid

and hid in his tresors al that he compasseth or secheth fro withoute. And thanne thilke thing that the blake cloude of errour whilom hadde ycovered schal lighte more clerly than Phebus hymself ne schyneth. (Glosa. Whoso wol seke the depe ground of soth in his thought, and wil nat ben disseyvid by false proposiciouns that goon amys fro the trouthe, lat hym wel examine and rolle withynne hymself the nature and the propretes of the thing; and let hym yet eftsones examinen and rollen his thoughtes by good deliberacioun or that he deme, and lat hym techyn his soule that it hath, by naturel principles kyndeliche yhud withynne itself, al the trouthe the whiche he ymagineth to ben in thinges withoute. And thanne al the derknesse of his mysknowynge shall [schewen] more evydently to the sighte of his undirstondynge then the sonne ne semeth to the sighte withoute+forth.) For certes the body, bryngynge the weighte of foryetynge, ne hath nat chased out of your thought al the cleernesse of your knowyng; for certeynli the seed of soth haldeth and clyveth within yowr corage, and it is awaked and excited by the wynde and by the blastes of doctrine. For wherfore elles demen ye of your owene wil the ryghtes, whan ye ben axid, but if so were that the norysschynges of resoun ne lyvede yplounged in the depe of your herte? (This to seyn, how schulde men deme the sothe of any thing that were axid, yif ther nere a rote of sothfastnesse that were yploungid and hyd in the naturel principles, the whiche sothfastnesse lyvede within the depnesse of the thought?) And if so be that the Muse and the doctrine of Plato syngeth soth, al that every wyght leerneth, he ne doth no thing elles thanne but recordeth, as men recorden thinges that ben foryeten."

TUNC EGO PLATONI INQUAM. — Prosa 12

Thanne seide I thus: "I accorde me gretly to Plato, for thou recordist and remembrist me thise thinges yet the seconde tyme; that is to seye, first whan I loste my memorie be the contagious conjunccioun of the body with the soule, and eftsones aftirward, whan Y lost it confounded by the charge and be the burdene of my sorwe."

And thanne seide sche thus: "Yif thow loke," quod sche, "first the thynges that thou hast graunted, it ne schal nat ben ryght fer that thow ne schalt remembren thilke thing that thou seidest that thou nystist nat."

"What thing?" quod I.

"By whiche governement," quod sche, "that this world is governed."

"Me remembreth it wel," quod I; "and I confesse wel that I ne wyste it nat. But al be it so that I see now from afer what thou purposist, algates I desire yit to herknen it of the more pleynly."

"Thou ne wendest nat," quod sche, "a litel herebyforn, that men schulde doute that this world nys governed by God."

"Certes," quod I, "ne yet ne doute I it naught, ne I nyl nevere wene that it were to doute" (as who seith, "but I woot wel that God governeth this world"); "and I schal schortly answeren the be what resouns I am brought to this. This world," quod I, "of so manye diverse and contraryous parties, ne myghte nevere han ben assembled in o forme, but yif ther ne were oon that conjoyned so manye diverse thinges; and the same diversite of here natures, that so discorden the ton fro that other, most departen and unjoynen the thinges that ben conjoynid, yif ther ne were oon that contenyde that he hath conjoynid and ybounden. Ne the certein ordre of nature ne schulde not brynge forth so ordene moevynges by places, by tymes, by doynges, by spaces, by qualites, yif ther ne were on, that were ay stedfaste duellynge, that ordeynide and disponyde thise diversites of moevynges. And thilke thing, whatsoevere it be, by whiche that alle things ben ymaked and ilad, Y clepe hym 'God,' that is a word that is used to alle folk."

Thanne seide sche: "Syn thou feelist thus thise thinges," quod sche, "I trowe that I have litel more to done that thou, myghty of welefulnesse, hool and sound, ne see eftsones thi contre. But let us loken the thinges that we han purposed herebyforn. Have I nat nombrid and seid," quod sche, "that suiffsaunce is in blisfulnesse, and we han accorded that God is thilke same blisfulnesse?"

"Yis, forsothe," quod I.

"And that to governen this world," quod sche, "ne schal he nevere han nede of noon help fro withoute? For elles, yif he hadde nede of any help, he ne schulde nat have no ful suffisaunce?"

"Yys, thus it moot nedes be," quod I.

"Thanne ordeyneth he be hymself alone alle thinges?" quod sche.

"That may noght ben denyed," quod I.

"And I have schewyd that God is the same good?"

"It remembreth me wel," quod I.

"Thanne ordeigneth he alle thinges by thilke good," quod sche, "syn he, whiche that we han accordid to ben good, governeth alle thinges by hymself; and he is as a keye and a styere, by whiche that the edifice of this world is kept stable and withouten corrumpynge."

"I accorde me greetly," quod I. "And I aperceyvede a litil herebyforn that thow woldest seyn thus, al be it so that it were by a thynne suspecioun."

"I trowe it wel," quod sche; "for, as I trowe, thou ledist now more ententyfliche thyn eyen to loken the verray goodes. But natheles the thing that I schal telle the yet ne scheweth not lesse to loken."

"What is that?" quod I.

"So as men trowen," quod sche, "and that ryghtfully, that God governeth alle thinges by the keye of his goodnesse, and alle thise same thinges, as I have taught the, hasten hem by naturel entencioun to come to good, ther may no man douten that thei ne ben governed voluntariely, and that they ne converten hem of here owene wil to the wil of here ordeynour, as thei that ben accordynge and enclynynge to here governour and here kyng."

"It moot nedes be so," quod I, "for the reume ne schulde nat seme blisful yif ther were a yok of mysdrawynges in diverse parties, ne the savynge of obedient thynges ne scholde nat be."

"Thanne is ther nothyng," quod sche, "that kepith his nature, that enforceth hym to gon ayen God."

"No," quod I.

"And yif that any thing enforcede hym to withstonde God, myghte it avayle at the laste ayens hym that we han graunted to ben almyghty by the ryght of blisfulnesse?"

"Certes," quod I, "al outrely it ne myghte nat avaylen hym."

"Thanne is ther nothing," quod she, "that either mai or wole withstonden to this sovereyn good."

"I trowe nat," quod I.

"Thanne is thilke the sovereyn good," quod sche, "that alle thinges governeth strongly and ordeyneth hem softly?"

Thanne seide I thus: "I delite me," quod I, "nat oonly in the eendes or in the somme of the resouns that thou hast concluded and proved, but thilke woordes that thou usest deliten me moche more. So that, at the laste, foolis that somtyme reenden grete thinges oughten ben asschamid of hemself (that is to seyn, that we foolis that reprehenden wikkidly the thinges that touchen Godis governaunce, we aughten ben asschamid of ourself), as I, that seide that God refuseth oonly the werkis of men and ne entremettith nat of it."

Philosophie. "Thow hast wel herd," quod sche, "the fables of the poetis, how the geauntis assaileden hevene with the goddis, but forsothe the debonayre force of God disposide hem as it was worthy (that is to sey, destroyed the geauntes, as it was worthy). But wiltow that we joynen togidres thilke same resouns, for paraventure of swiche conjunccioun may sterten up som fair sparcle of soth?"

"Do," quod I, "as the list."

"Wenestow," quod sche, "that God ne be almyghty? No man is in doute of it."

"Certes," quod I, "no wyght ne douteth it, yif be he in his mynde."

"But he," quod sche, "that is almyghti, ther nys no thyng that he ne may?"

"That is sooth," quod I.

"May God don evel?" quod sche.

"Nay, forsothe," quod I.

"Thanne is evel nothing," quod sche, "syn that he ne may not don evel, that mai doon alle thinges."

"Scornestow me," quod I, "or elles, pleyestow or disseyvistow me, that hast so woven

me with thi resouns the hous of Didalus, so entrelaced that it is unable to ben unlaced, thow that otherwhile entrist ther thow issist, and other while issist ther thow entrest? Ne fooldist thou nat togidre by replicacioun of wordes a manere wondirful sercle or envirounynge of the simplicite devyne? For certes a litel herebyforne, whanne thou bygunne at blisfulnesse, thou seidest that it is sovereyn good, and seidest that it is set in sovereyn God; and seidest that God hymself is sovereyn good, and that God is the ful blisfulnesse; for whiche thou yave me as a covenable yifte, that is to seyn, that no wyght nis blisful, but yif he be God also therwith. And seidest eke that the forme of good is the substaunce of God and of blisfulnesse; and seidest that thilke same oon is thilke same good that is required and desired of al the kynde of thinges. And thou provedest in disputynge that God governeth alle the thinges of the world by the governementis of bounte, and seidest that alle thinges wolen obeyen to hym, and seidest that the nature of yvel nys no thing. And thise thinges ne schewedest thou naught with noone resouns ytaken fro withouten, but by proeves in cercles and homliche knowen, the whiche proeves drawen to hemself heer feyth and here accord everiche of hem of othir."

Thanne seide sche thus: "I ne scorne the nat, ne pleie, ne disceyve the; but I have schewed the the thing that is grettest over alle thinges, by the yifte of God that we whelome prayeden. For this is the forme of the devyne substaunce, that is swiche that it ne slideth nat into uttreste foreyne thinges, ne ne resceyveth noone straunge thinges in hym; but ryght as Parmanydes seide in Grees of thilke devyne substaunce — he seide thus: that thilke devyne substaunce tornith the world and the moevable sercle of thinges, while thilke devyne substaunce kepith itself withouten moevynge (that is to seyn, that it ne moeveth nevere mo, and yet it moeveth alle othere thinges). But natheles, yif I have styred resouns that ne ben nat taken from withouten the compas of the thing of whiche we treten, but resouns that ben bystowyd withinne that compas, ther nys nat why that thou schuldest merveillen, sith thow hast lernyd by the sentence of Plato that nedes the wordis moot be cosynes to the thinges of whiche thei speken.

FELIX QUI POTUIT. — Metrum 12

"Blisful is that man that may seen the clere welle of good! Blisful is he that mai unbynden hym fro the boondes of the hevy erthe! The poete of Trace, Orpheus, that whilome hadde ryght greet sorwe for the deth of his wyf, aftir that he hadde makid by his weeply songes the wodes moevable to renne, and hadde makid the ryveris to stonden stille, and hadde maked the hertes and the hyndes to joynen dreedles here sydes to cruel lyouns for to herknen his song, and hadde maked that the hare was nat agast of the hound, whiche was plesed by his song; so, whanne the moste ardaunt love of his wif brende the entrayles of his breest, ne the songes that hadden overcomen alle thinges ne mighten nat asswagen hir lord Orpheus, he pleynid hym of the hevene goddis that weren cruel to hym.

He wente hym to the houses of helle, and ther he tempride his blaundysschinge songes by resounynge strenges, and spak and song in wepynge al that evere he hadde resceyved and lavyd out of the noble welles of his modir Callyope the goddesse. And he sang with as mochel as he myghte of wepynge, and with as moche as love that doublide his sorwe myghte yeve hym and teche hym, and he commoevde the helle, and requyred and bysoughte by swete preyere the lordes of soules in helle of relessynge, that is to seyn, to yelden hym his wyf. Cerberus, the porter of helle, with hise thre hevedes, was caught and al abasschid of the newe song. And the thre goddesses, furiis and vengeresses of felonyes, that tormenten and agasten the soules by anoy, woxen sorweful and sory, and wepyn teeris for pite. Tho was nat the heved of Yxion ytormented by the overthrowynge wheel. And Tantalus, that

was destroied by the woodnesse of long thurst, despyseth the floodes to drynken. The foul that highte voltor, that etith the stomak or the gyser of Tycius, is so fulfild of his song that it nil eten ne tiren no more. At the laste the lord and juge of soules was moevid to misericordes, and cryede: 'We ben overcomen,' quod he; 'yyve we to Orpheus his wif to beren hym compaignye; he hath wel ybought hire by his faire song and his ditee. But we wolen putten a lawe in this and covenaunt in the yifte; that is to seyn that, til he be out of belle, yif he loke byhynde hym, that his wyf schal comen ageyn unto us.' But what is he that may yeven a lawe to loverys? Love is a grettere lawe and a strengere to hymself thanne any lawe that men mai yyven. Allas! Whanne Orpheus and his wif weren almest at the termes of the nyght (that is to seyn, at the laste boundes of helle), Orpheus lokede abakward on Erudyce his wif, and lost hire, and was deed.

This fable apertenith to yow alle, whosoevere desireth or seketh to lede his thought into the sovereyn day, that is to seyn, to cleernesse of sovereyn good. For whoso that evere be so overcomen that he ficche his eien into the put of helle, that is to seyn, whoso sette his thoughtes in erthly thinges, al that evere he hath drawen of the noble good celestial he lesith it, whanne be looketh the helles, that is to seyn, into lowe thinges of the erthe."