PUBLICATIONS OF THE UNIVERSITY OF MANCHESTER
HISTORICAL SERIES, No. XXVI.
The Incendium Amoris of Richard Rolle
of Hampole
Published by the University of Manchester at
THE UNIVERSITY PRESS (H. M. MCKECHNIE, Secretary)
12 Lime Grove, Oxford Road, Manchester
LONGMANS, GREEN & Co.
London : 39 Paternoster Row
New York : 443-449 Fourth Avenue, and Thirtieth Street
Bombay : 8 Hornby Road
Calcutta : 303 Bowbazar Street
Madras: 167 Mount Road
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tt,;tm catcvtuliti -1. Cvax- clhfr t?nF<
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Monogram of Joan Sewell, sister of Sion abbey 1500 1532,
and a student of the Incendium Amoris. (See p. 82, n. 3.)
THE INCENDIUM AMORIS
OF RICHARD ROLLE
OF HAMPOLE
EDITED BY
MARGARET DEANESLY
Research Student in History and Assistant Mistress at the Manchester
High School for Girls; late Arthur Hugh Clough Scholar,
Newnham College, Cambridge.
MANCHESTER
AT THE UNIVERSITY PRESS
LONGMANS, GREEN & CO.
LONDON, NEW YORK, BOMBAY, &c.
1915
UNIVERSITY OF MANCHESTER PUBLICATIONS
No. XCVII.
ALL UIGHTS RESERVED
PREFACE.
THE English works of Richard Rolle, the fourteenth
century hermit, poet and mystic, have already received
much attention from students of Middle English Litera-
ture, both for the beauty of his lyrics and prose treatises,
and from linguistic interest in the northern dialect in
which they are written. Rolle, however, wrote as freely
in Latin as in English, but his Latin treatises have been
allowed to remain in manuscript : of these, the Incendium
Amoris is perhaps the most important and representative.
These treatises were of less general interest than the
Middle English works; they had no linguistic interest,
and much less literary value, since the mediaeval Latin
in which they were written was a less good vehicle of
expression than English for the peculiar beauty of
Rolle's style. Their subject was also of much narrower
interest, since they dealt almost solely with the contem-
plative life, while Rolle's exhortations in the vernacular
were often addressed to the devout laity, and covered a
much wider range of topics. The class of people who
in Rolle's day would have been naturally interested in
the Latin treatises was thus a small one : it was repre-
sented chiefly by the recluse or hermit, and the members
of contemplative religious orders. In modern times
scholars have approached mediaeval literature so much
from the linguistic point of view, that they have perhaps
been unduly incurious as to the value of such writings
as Rolle's Latin works as illustrations of mediaeval ideals,
practice and atmosphere.
Two additional reasons must have tended from the first
to limit the already select public, and to account for the
limited popularity of the prose treatises in the centuries
immediately succeeding Rolle's death, and their non-
publication in modern times. The first was the quite
undeserved suspicion of heresy which clung to Rolle's
vi. PREFACE
works. This suspicion was perhaps partly due to his
denunciation of scholastic teaching, and advocacy of an
original mode of life, bound by no religious vows. It
was however much more the result of his equivocal
popularity among the Lollards. The latter not merely
admired and studied his works, but interpolated into the
text of some of his books sundry flagrant insertions of
their own, which the criticism of that age was not able to
detect.
The second reason which limited the popularity of the
Latin treatises was the fact that Rolle on principle
belonged to no religious order, which would have been
interested in preserving his works in the middle ages,
and in publishing them later. Had Rolle been a
Benedictine or a friar, his work would almost certainly
have become known to his brethren in religion on the
continent, as well as to those in England. As it was,
the traces of his influence on the continent are very small
indeed. Rolle 's life, and the fate of his works, illustrate
particularly well the position and limitations of the
mystic as the free lance in religion : the man for whom,
according to baron von Hugel's classical definition, the
intuitive or personal element in religion far outweighs
the historical and institutional elements. Rolle 's dis-
regard for the institutional support which membership
of a religious order would have given him was funda-
mental to his own conception of the contemplative life,
and his own progress in that life was no doubt conditioned
by it. Yet it meant the limitation of his influence almost
to the sphere of personal contact during his life-time, and
to little more than the northern counties of England after
his death. His reputation was never more than insular,
and might also be called local. The Latin treatises thus
largely missed their natural public before the Reforma-
tion, and though they were preserved afterwards in
manuscript in English libraries, those who had access
to them had no inclination to print them. One or two
PREFACE vii.
treatises found a place in sixteenth and seventeenth
century collections of religious works, but the bulk of
Rolle's Latin writings remained unpublished.
The first systematic study of Rolle's life and works,
including the Latin treatises, was made by Dr. C.
Horstman, but unfortunately his Richard Rolle of
Hampole and his Followers, published in 1896, remains
unfinished. The first two volumes which he published
give most careful transcripts of Rolle's Middle English
works, often with versions from more than one manu-
script. The second volume gives further a list of Rolle's
Latin works, including some whose ascription to Rolle
was only provisional. To this is added a life and
criticism of Rolle valuable because based on a study of
the Latin treatises in manuscript, as well as of the
Middle English tracts and poems. The Latin treatises
themselves Dr. Horstman intended to publish in other
volumes of his work. Unfortunately he never carried
out this plan.
The most recent study of Rolle's works as a whole has
been made by Miss Hope Allen, of Radcliffe College,
U.S.A. Struck by the dissimilarity of outlook between
the stolid dogmatism of the Prick of Conscience, the
longest work hitherto ascribed to Rolle, and the marked
individuality and mysticism of his other works, Miss
Allen examined the external and internal evidence for
Rolle's authorship of the Prick of Conscience, and found
that, beyond the tradition, the ascription of the work to
him rested on the slenderest grounds. These conclusions
she published in 1908. Since then she has been engaged
in examining the English and continental manuscripts
of Rolle's works, preparatory to publishing a critical
estimate of Rolle's work, based on a careful collation of
all the sources. She discovered in a manuscript con-
taining Rolle's Incendium Amoris and other of his
works (Emmanuel College, Cambridge, MS. 35), the
marginal notes of John Newton, who was treasurer at
PR
Zl 3 5
ISE5
r\ ~> e
viii. PREFACE
York 1393 1414. In one of these notes he stated that
he had emended the Incendium Amoris, as originally
written in the manuscript, from the book which Saint
Richard of Hampole wrote with his own hand. This
suggested that Emmanuel MS. 35 was therefore of
primary importance for the study of the text of the
Incendium Amoris, as to which Miss Allen saw that the
manuscripts shewed great confusion. Her note on the
subject of Emmanuel MS. 35 was published by the
Athenaum, 23 Aug., 1913.
My own study of the Incendium Amoris was suggested
by Miss Allen, and was based on the list of the manu-
scripts of the Incendium Amoris, very kindly supplied
to me by her. It has been confined to working out the
text, and to the endeavour to trace the history of the text
from the ownership of the various manuscripts. I found
that the manuscripts, exclusive of those which contained
merely fragments, conformed to two types, a longer and
a shorter, that the longer type must have been Rolle's
original text, and that the shorter was an abridgment.
Emmanuel MS. 35 was an abridged text, which had been
restored to its original form by John Newton, a book-
collector and very careful scribe. Newton's emendations
proved the short text to have been written some time
before his own death in 1414, and render Emmanuel MS.
35 authoritative for the original form of the text. As
the emended manuscript agrees substantially with the
better long text manuscripts, it also establishes their
validity.
My interest in the ownership of manuscripts of the
Incendium Amoris led me in one case rather far afield,
with negative results so far as the history of the text was
concerned. This was in the case of the connexion of
Sion abbey with two manuscripts of the Incendium
Amoris : one, the above-mentioned Emmanuel MS. 35,
the manuscript of John Newton, the other, British
Museum Additional MS. 24,661. I noticed in both these
PREFACE ix.
manuscripts similar markings and monograms, and these
proved to have been made by Joan Sewell, a nun of Sion
abbey in the early sixteenth century. The inference
seemed to be that both the manuscripts which she thus
marked formed at that date part of the library of Sion ;
especially as the markings referred to differences in the
text of the Incendium Amoris, and could only have been
made by a concurrent study of the two forms of the text,
such as the two manuscripts in question afforded. Since
one of the manuscripts thus marked by Joan Sewell, the
nun of Sion, was that previously annotated by John
Newton, it struck me as a coincidence that the first abbess
of Sion, nominated by Henry V the very year after
Newton's death, should have been named Matilda
Newton. I wondered if this abbess were a relation of
John Newton's, and if his annotated manuscript had
passed to her on his death. It would thus have become
part of the library of Sion, and accessible later to Joan
Sewell, whose monograms and markings it now contains
in addition to John Newton's own notes. My effort to
ascertain the identity of Matilda Newton, made without
the light thrown on the subject by the late Dr. J. H.
Wylie's recently published first volume of the Reign of
Henry V, led to the discovery of conflicting evidence
concerning the foundation of Sion abbey. This was
especially the case with that given by the foundation
charter and Martiloge of Sion concerning the identity
of Matilda Newton. I found eventually that no relation-
ship could be proved between John and Matilda Newton,
that John Newton's manuscript had reached Sion abbey
by quite another channel, and that the subject of the
foundation of Sion abbey became thus of only quite
indirect interest for the history of Newton's manuscript,
and that of the text of the Incendium Amoris. I have
nevertheless allowed it to form the final section of the
introduction, in the hope that it may be of independent
interest for the history of religious foundations in
A2
x. PREFACE
England, in the century immediately preceding their
dissolution.
I wish to acknowledge my debt in the preparation of
this text of the Incendium Amoris to the incessant
kindness and patient criticism of Professor T. F. Tout
and Mr. G. G. Coulton, without whose help the work
would, for the writer, have been scarcely possible. I
should like also to express my thanks to Miss Alice
Gardner and Miss Maud Sellers for much help and
advice; to Miss Hope Allen, who has not only turned
my attention to the subject, but has given me the benefit
of her wide knowledge of Rolle throughout ; to Miss R.
M. Clay, for information concerning the anchorets of
Westminster; to the present Lady Abbess and Commu-
nity of Syon Abbey, for great kindness in giving me all
possible information, and especially for allowing me to
reproduce as frontispiece a monogram of Joan Sewell,
similar to those drawn in the two manuscripts of the
Incendium Amoris; and to Mr. H. M. McKechnie, the
secretary of the Manchester University Press, for great
patience and help in preparing the book for the press.
I should like also to thank all those who have helped me
to obtain access to manuscripts, especially the Bishop of
Lincoln, Mr. P. Worsley Wood of Emmanuel College,
Cambridge ; Dr. T. A. Walker of Peterhouse ; and Mr.
A. Rogers, of the University Library, Cambridge. In
conclusion, I wish to acknowledge the kindness of the
master and fellows of Emmanuel College in allowing
me to use Emmanuel MS. 35 as the basis of this edition,
and of the editor and publishers of the English Historical
Review for allowing me to reprint the substance of a
note on The Incendium Amoris of Richard Rolle and
S. Bonaventura, published in vol. xxix, pp. 99-101.
M. DEANESLY.
THE UNIVERSITY,
MANCHESTER,
March, 1915.
CONTENTS.
PAGE
Preface ........ i
Table of contents - - - xi
Diagram of the manuscripts of the Incendium Amoris - xviii
List of manuscripts of the Incendium Amoris - - xx
List of printed editions of the Incendium Amoris - - xxi
List of Illustrations - - xxiii
INTRODUCTION.
(1) Description of the manuscripts of the Incen-
dium Amoris 1-37
British Museum manuscripts - - i
Cambridge ; University Library manuscripts - 7
College manuscripts - - 10
Oxford ; Bodleian Library manuscripts - - 16
College manuscripts - - 23
Other English manuscripts - - - 27
Incipits and numbering of chapters - - 35
(2) Subject matter of the Incendium Amoris - 37-49
Rolle's life - - 37
Aim of the Incendium Amoris - - - 40
Views on current fashions - - - 42
Views on current piety - - - 44
Views on current learning - - - - 45
Views on the recluse life - - - - 46
(3) Rolle and other mystics 49-60
S. Bona ventura - 49
S. Bernard - - - - - 55
Hugh of S. Victor - - 56
S. Anselm - - - - 57
Pseudo-Dionysius - 58
(4) Relation of Rolle's Incendium Amoris with
his Comment on the Canticles (Postillae
super Canticum Canticorum) - . . 60-63
xii. CONTENTS
PAGE
(5) Evidence of Emmanuel College MS. 35, (;'),
as to the relationship of the long and short
texts of the Incendium Amoris, and life of
its owner, John Newton .... 63-83
Newton's marginal notes in (/) - 63
Newton's parentage, 64; early life at Cambridge 64
and Ely, 65 ; his library, 67 ; he is made official,
vicar-general and treasurer at York, 68 ; Newton
and archbishop Scrope, 73 ; his death and will,
74; Newton's relations with Braystones, 77;
with Matilda Newton and the founders of Sion
abbey, 78;
Marginal notes on Newton's manuscript of the
Incendium Amoris by Joan Sewell, a nun of
Sion - - - - - 80
(6) Authorship of the short text .... 83-90
External evidence shews merely that the short
text is an abridgment - - 83
Internal evidence : nature of passages omitted in
the short text - - 84
Conclusions as to the history of the short text - 88
(7) The foundation of Sion Abbey ... 91-131
Authorities, 91 ; Sion an abbey of the order of S. 9.1
Saviour, founded by S. Bridget of Sweden, 92 ;
efforts to obtain papal confirmation of her
canonization and rule, 93 ; the Martiloge and
foundation charter of Sion, 94 ; Sir Henry Fitz
Hugh interested in the order of S. Saviour, 95;
grants charter to the parent house of Vadstena,
97; two Brigittine monks sent to England in
1408, 100 ; but founded no monastery at Fitz
Hugh's manor of Cherry Hinton, 101 ; Henry
V founds Sion abbey in 1415, 106 ; his difficul-
ties, 109; conference concerning the Additiones
to the rule of S. Bridget to be observed at Sion,
in ; Matilda Newton nominated as abbess, 113 ;
becomes recluse at Barking, 115; identity of
William Alnwick, confessor nominated, and of
Thomas Fishbourn, confessor elected, 116;
CONTENTS xiii.
PAGE
retirement of Alnwick to Westminster, 125;
Henry V's petition to Martin V concerning
Sion, 127 ; the contents of the two bulls, Integre
deuocionis and Eximie deuocionis sent by
Martin V in answer, in 1418, 127; the convent
at Sion is enclosed, 130; monastery moved
from Twickenham to Isleworth, 131.
Appendix : Documents 131-144
(1) Supplica of Henry V for the confirmation
of his foundation of Sion
(2) The bull Integre Deuocionis.
TEXT OF THE INCENDIUM AMORIS.
Prologue - - 145
Cap. i. Of man's conversion to God, and the helps and
hindrances to his conversion - - 148
Cap. 2. That no one attains quickly to supreme devotion,
nor is watered with the sweetness of contem-
plation - - 151
Cap. 3. That every man who is called has his state
ordained by God - - 153
Cap. 4. The difference between God's lovers, and their
rewards - ... - 154
Cap. 5. Why it is more needful to take heed to divine
love than to knowledge or disputation - - 157
Cap. 6. Concerning heretics, and faith in the Trinity - 160
Cap. 7. That in things divine, we ought not to say three
Lords or three essences, as we say three per-
sons; and that a man shall be called great or
small according to the amount of his love - 162
Cap. 8. That the perfect lover of God had rather incur
great torment than even once offend God
through sin ; and why God afflicts the just with
the unjust - .... rf^
Cap. 9. That God should be praised and loved in adver-
sity ; and about the mirth and humility of good
men ------- 167
xiv. CONTENTS
PAGE
Cap. 10. That God's lover scorns the world, weariness and
sloth ; and about hypocrites and money-lovers 171
Cap. ii. That God's lovers shall do judgment with Him;
and of the love of hard-earned knowledge, and
of God ; and that . true lover errs not, nor is
deceived through fasting or abstinence, counsel
or presumption - - - 174
Cap. 12. That no man shall judge another, but rather
give thanks; and of the eight powers of the
love of God ; and of avoiding familiarity with
women ______ 177
Cap. 13. That the life of a solitary or hermit excels that
in a community or mixed life; and of how it
attains to the fire of love ; and of the sweetness
of song __-_-- 179
Cap. 14. Of the praise of the life of a solitary, and of its
first lovers; and that the love of God consists
in heat, song and sweetness ; and that quiet is
necessary for it ; and that such men are saved
from delusions, and are not appointed to pre-
lacies _ . . _ 182
Cap. 15. How, and in what time, he was impelled to the
solitary life and song of love ; and about change
of abode - - 187
Cap. 16. The prayer of a poor man, that loveth, and
would die for love; and of the praise of the
divine charity _____ igi
Cap. 17. How perfect love is gained by cleanness and
affection ; and of imperfect love, and of beauty,
and of the threefold strength of divine love;
and of rich and poor men, and of alms - - 193
Cap. 18. Of the praise and power of charity; and of
renouncing the world and taking up a life of
penitence - - 197
Cap. 19. Of beauty of mind, of the vanity of the world,
and of the love of God and one's neighbour,
taken together; and whether perfect love can
be lost and acquired on the journey of life - 200
CONTENTS xv.
PAGE
Cap. 20. Of the use and worthiness of prayer and medita-
tion ... . 203
Cap. 21. That the contemplative life is worthier, and of
more desert than active life, and about both of
them; and of preaching and prelacy - - 204
Cap. 22. That the fire of love purifies vices and sins ; and
of the signs of true friendship - 207
Cap. 23. That perfect love mingles nought else with God;
and why and what one must love; and of the
blinding power of fleshly love - 209
Cap. 24. Of the foulness of luxury and its danger; and of
touching; also of the evil of avarice, and of
foolish mirth - - - - 211
Cap. 25. Of perfect love, and what things are needful to
attain to spiritual song; and of affection and
punishment - 214
Cap. 26. Of the sighs, desire and humility of a perfect
lover; and of the unlikeness of the love of God
and of the world ; and of meditation - - 216
Cap. 27. Of true humility, and the manner of profiting by
adversities and the examples of the saints ; and
of meditation on the passion of Christ - - 219
Cap. 28. That he who loves truly despises earthly things
and sighs for heavenly ; and of avoiding pride
and embracing humility - - 222
Cap. 29. An instruction for those simple and newly-
converted who desire to love; and of avoiding
women .__-.. 326
Cap. 30. Of the secret judgment of God in those who fall
back to sin, but should not be judged by us;
and a stern denunciation of those who unjustly
acquire money ... 230
Cap. 31. Why perfect contemplatives pay no heed to out-
ward songs; and concerning the error of those
who blame them, and the manner of advancing
in contemplation ----- 232
xvi. CONTENTS
PAGE
Cap. 32. An instruction on the contemplative life through
prayer, meditation, fasting and watching; and
of the proud and the true contemplatives, and
true melodious song - - 235
Cap. 33. That spiritual song agrees not with bodily; and
the cause and error of those who deny this;
and of knowledge inshed and inspired, how it
differs from that laboriously gained - - 238
Cap. 34. Of the exceeding excellence of melodious song,
and that it cannot be told or written down, nor
hath it any fellow ; and of the love of those
who sing, and the pride of those who have
laboriously gained knowledge - - 241
Cap. 35. A meditation of him that faints for the beloved,
and the lack of all fellowship ; and how in due
order he comes to the fire of love - 245
Cap. 36. Of the different gifts of the elect, and how the
saints advanced in love by prayer, meditation,
affection, bearing misfortunes and hating sins;
and that love comes forth from God, and that
continual thought of Him is necessary to a
lover; nor does a lover fall into temptations of
the flesh as others who are not yet perfect ; nor
is he injured through the smouldering spark
of sin, though it remains - 248
Cap. 37. That the true lover loveth his beloved alone ; and
of two manners of ecstasy, without the body,
and through the raising up of the mind into
God, and of the excellence of the second - 253
Cap. 38. The desire of the lover for God is explained, and
the love of the world is shewn to be hateful by
many examples ; and that the continual thought
of God does not dwell in lovers of the world - 257
Cap. 39. Of the many kinds of friendship between good
and bad men, and whether it can be dissolved.
Of seclusion, and the friendships of men and
women. Of true friendship, and how the elect
rejoice in it upon the way of life ; and of the
foolishness of certain men who fast too straitly,
or go naked ; and of fleshly friendship and the
finery of men and women ... 2 6i
CONTENTS xvii.
PAGE
Cap. 40. That the love of God, which fails not in pros-
perity or adversity, should be mingled with
every moment and every action ; and a com-
parison of it, and of its excellence ; and of tears
turned into song - - 267
Cap. 41. That perfect love unites a man to God, so that he
cannot be separated and is ever mindful of
God ; but the love of the world perishes. And
of the nature of true love, firm and abiding,
sweet, light and profitable; and of false love,
base, venomous and foul - - 271
Cap. 42. Of the sweetness and happiness of the love of
God ; and of the song of the nightingale ; and a
prayer for the abiding of true, spiritual song,
which lovers of the world have not - - 275
DIAGRAM OF THE ENGLISH MANUSCRIPTS OF THE
INCENDIUM AMORIS.
)(<) (u)
Long texts
Short texts-
1435 Richard Misyn
translated the long
text into Middle English
A. Rolle's original manuscript of the Incendium Amoris.
B. Abridged text of the Incendium Amoris (probably containing
also another selection of passages from the Incendium Amoris
and the Postillac super Canticum Canticorum).
C. Rolle's Postillae super Canticum Canticorum.
(j) Newton's manuscript, containing both the original text and
the abridged text.
XVlll.
DIAGRAM OF THE ENGLISH MANUSCRIPTS OF THE
INCENDIUM AMORIS.
Rolle's original manuscript of the Incendium Amoris has not
been preserved. There are in England twenty-six manuscripts
of the Incendium Amoris, of which fourteen contain the text in
its original form, and are called in the diagram, and throughout
this edition, long text manuscripts. The best of these long text
manuscripts are (/), (fe), (I), (w) ; but none are of certain
pedigree.
An early scribe, whose identity is unknown, abridged the
Incendium Amoris ; eleven manuscripts contain his abridgment,
and are called in this edition short text manuscripts.
John Newton, treasurer at York 1393 1414, owned an abridged
manuscript, (;'), of the Incendium Amoris. He emended it, as
he states in a marginal note, from the " book which Saint
Richard of Hampole wrote with his own hand." (;') thus con-
tains both the long and short forms of the text, of which the
long is a first-hand copy of Rolle's manuscript by a careful
scribe. It has therefore been followed in this edition : but it
does not differ substantially from the other long text manu-
scripts.
The short text manuscripts shew considerable confusion with
Rolle's Postillae super Canticum Canticorum. This is shewn in
the diagram, and is due to the fact that an early scribe (probably
the author of the short text of the Incendium Amoris) produced
a selection of passages from both the Postillae super Canticum
Canticorum and the Incendium Amoris, which has been widely
copied.
xix.
Manuscripts containing the Incendium Amoris.
BRITISH MUSEUM.
(a) Addit. MS. 24,661, ff. 14-61. Long.
(b) Harl. MS. 5235, ff. 13-146 (Chapter 15 only),
(c) Sloan MS. 2275, ff. 73-1086. Long.
(d) Regius MS. 5, C, 3, ff. 305-317 and ff. 329-3406. Long.
(e) Harl. MS. 275, ff. 12v-46 Long.
Harl. MS. 106, ff. 182-1856 (fragments only).
Arundel MS. 507, ff. 49v-50 (fragment only).
Vesp. MS. E. 1, ff. 78-100 (Canticles only).
CAMBRIDGE UNIVERSITY LIBRARY.
(f) MS. Dd. 5, 6, ff, 1-84. Long.
(g) MS. Mm. 5, 37, ff. 3-57. Short.
CAMBRIDGE COLLEGES.
(h) Caius MS. 332, ff. 128-1436 Short.
(i) S. John's MS. B. 1, ff. 2-40 Short.
(j) Emmanuel MS. 35, ff. 25-98, omitting ff. 286-316.
(k) Caius MS. 140, (Long and Short).
ff. 17-49. Long.
OXFORD. BODLEIAN LIBRARY.
(1) Bodl. MS. 861, ff 1026-1226. Long.
(m) Bodl. MS. 16, ff. 105-153. Short.
(n) Bodl. MS. 86, ff. 1-796. Long.
(o) Laud misc. MS. 202, ff. 42-73. Short.
(p) Laud misc MS. 528, ff. 78-976 Short.
(2) Rawlinson MS. A. 389, ff. 32-77. Long.
Rawlinson MS. C. 397 f. 78 (fragment only).
OXFORD COLLEGES
(r) Corpus Christi MS. 193, ff. 1806-206. Long.
(s) Balliol MS. 224, ff. 39-566. Short.
(t) S. John's MS. 127, ff 25-566. Short.
Magdalen MS. 115, (O.T. Canticles only).
MSS. IN OTHER LIBRARIES.
(u) Lincoln Cathedral MS. C. 4, 6, Short.
(v) Lincoln Cathedral MS. B. 4, 1, Long.
(w) Durham Cathedral B. IV. 35, ff. 33-916. Long.
(x) Hereford Cathedral MS. O. VIII, 1, Long.
(y) John Rylands Library, Manchester,
MS. 18, 932, Short
(z) Paris, Bibliotheque Nationale, MS.
Latin 15,700, ff. 406-70. Long.
NOTE. Of the 28 Incendium MSS. 15 are long: (a) (c) (d) (e) (r) (/) (k) (I)
(n) (q) (r) (v) (w) (x) (z): and of these (a) (v) (z) are incomplete texts;
while 11 are short: (g) (h) (i) (i) (m) (o) (p) (s) (t) (u) (y) and complete
as such.
xx.
THE INCENDIUM AMORIS IN EARLY PRINTED EDI-
TIONS OF ROLLE'S LATIN WORKS, AND IN
TRANSLATIONS.
(a) No printed edition of Rolle's Latin works contains his
Incendium Amoris, though the most important print
under the title of Incendium Amoris, chapter 15, of that
work, beginning " Cum infeliciter florerem." (See p. 187.)
Cologne, 1536. Domini Richardi Pampolitani Anglosaxonis
Eremitae ... in psalterium Davidicum
atque alia quaedam sacre scripturae monu-
menta . . . pia Enarratio.
fol. cxlii. Nominis lesii encomion celeb errimum, authore
D. Richardo Pampolitano Eremita. Oleum
effnsum in saecula saeculorum.
(Comment on the Canticles, section 3.)
fol. cxliii b. D. Richardi Pampolitani Eremitae de incen-
dio amoris tractatulus. Cum ' infeliciter
florerem aeternitaliter gaudebunt.
fol. cxliiii b. D. Richardi Pampolitani Eremitae in haec
verba Salomonis, Adolescentulae dilexerunt
te nimis. (Comment on the Canticles,
section 4.)
De la Bigne, Magna Bibliotheca Veterum Patrum, Cologne,
1622, Tom. xv, pp. 834-8, reprinted these
tracts, with the headings, exactly as in the
edition of Cologne, 1536. (They were also
reprinted in the Lyons, 1677, edition. Tom.
xx vi.)
p. 834. Nominis lesu encomion.
p. 835. De Incendio Amoris tractatulus.
p. 836. Adolescentulae.
Other less full editions of Rolle's Latin works, containing
however chapter 15 of the Incendium Amoris, are those of
Antwerp, 1533, and J. Fabri, Cologne, 1536.
(b) The Fire of Love, Early English Text Society, Original
Series 106. Richard Misyn's translation of the Incendium
Amoris, made in 1435, edited by the Rev. Ralph Harvey,
1896.
The Fire of Love and the Mending of Life. Richard Misyn's
translation edited and done into modern English by
Frances M. M. Comper, with an introduction by Evelyn
Underbill. Methuen, 1914.
xxi.
ILLUSTRATIONS.
Monogram of Joan Sewell, sister of Sion Abbey, 1500-1532
Frontispiece
Diagram of the English Manuscripts of the Incen-
dium Amoris .... page xviii
INTRODUCTION.
(i) DESCRIPTION OF THE MANUSCRIPTS.
(For the general relationship of the manuscripts,
see diagram, p. xviii.)
BRITISH MUSEUM.
A. Full Texts. Addit. MS. 24, 66i=(a).
Quarto, vellum Qfin. by yin. Sec. XV early. The
manuscript belonged to Arch. Tenison's Library, 1 then
to the Parish Library of S. Martin's, Castle Street,
Westminster ; and was sold by S. Leigh Sotheby and
John Wilkinson, July i, 1861. The description of the
MS., numbered 41 in the sale catalogue, is sufficient
to prove the identity. The MS. is clearly written,
probably by an English scribe, since the exclamation
" Lady Helpe " occurs after the title of the third
treatise.
f. 2. Tractatus ricardi Hampole de emendacione uite et
diuiditur in duodecim capitula. Ne tardes conuerti ad
dominum ....
f. 14. Explicit tractatus Ricardi Hampole de emendacione uite.
12 capitula. Sequitur de eodem Incendium amoris et de
excellencia amoris dei seu amatore dei siue de uita con-
templatiua. Incipit Prologus.
f. 146. Admirabar amplius quam enuncio . . . (an incomplete
and independent version of the long text follows. Chap-
ters 12 and 15 are present, but towards the end of the
treatise many passages are omitted. These, however, have
no relation to the omitted passages in the short text, or
to the omissions in any MS. of the Incendium.)
f. 485. Dulciorem uoluptatem non cognosco. ( = cap. 42 of Incen-
dium, to ... perficiendo quod preparasti, p. 278. Then
more passages from the earlier part of the Incendium
follow, till f. 586.)
f. 586. Queri solent a quibusdam ....
1. See Miss Allen's forthcoming Descriptive Catalogue of the Works
of Richard Rolle of Hampole.
2 BRITISH MUSEUM MANUSCRIPTS
f. 59& sed moritur in gaudio qui uiuit in amore. Amen.
f. 66. Quomodo Ricardus Hatnpole peruenit ad incendium
amoris. Cum infeliciter florerem 1 ( = cap. 15 of Incen-
dium.)
f . 61 ad detrahendum incitemini. Explicit Incendium
amoris.
Sermo beati Bernarui, etc. (On f. i8b, in the margin,
against the first of the passages which the short texts
omit [Ideo hoc audeo annunciare, cap. 5, p. 158], a line is
drawn, and the monogram J. G. S. occurs in the margin.
The monogram is a combined one, standing for Joanna
Sewell and James Greenhalgh [see Introd., p. 82], and is
the work of Joanna Sewell, a Brigittine sister of Sion
Abbey, Isle worth. This MS. does not answer to the
description of any of the Hampole MSS. described in the
catalogue of the brothers' Library at Sion; but it may
possibly have belonged to the sisters' Library. Other
evidence makes it more likely, however, that, like the
MS. of Hilton's Scala Perfectionis, it was given to Sr.
Joan by Fr. James Greenhalgh, and was not used by her
simply as one of the volumes in the library. It is inter-
esting to find that Sr. Joanna had also noted the difference
between the long and short texts of the Incendium.)
Harl. MS. 5235 = (&)-
Vellum, 8fin. by 6in.. Sec. XIV late, or sec. XV early.
Clear, fairly regular hand.
f. i. (Without title). Ne tardes conuerti ad dominum.
( = Rolle's Emendacio uite, Regula uiuendi or Emendacio
peccatoris.)
f. nb graciarum accio in secula seculorum. Explicit.
Ergo sit nomen domini benedictum. secundum Ricardum
Heremitam de Hampole.
Oleum effusum nomen tuum .... Nomen Ihesu uenit
in mundum . . . ( = part of Rolle's Comment on the Can-
ticles, see pp. 24, 60.)
f. 13^ ergo sit nomen Ihesu benedictum in secula secu-
lorum. Amen.
Explicit tractatus eiusdem dicitur oleum effusum nomen
tuum.
1. Printed in the Cologne, 1536, edition of Rolle's Latin works, f. cxliv.
See p. xxi.
HARL. MS. 5235 3
Cum infeliciter florerem ( = cap. 15 of Incendium) ....
ex magno amoris incendio ....
f. 146 eternitaliter gaudebunt. Explicit quomodo perueni
ad incendium amoris.
Adolescentule dilexenint te nimis ( = part of Rolle's
Comment on the Canticles, see p. 60.)
f. i6b Igitur O bone Ihesu propicius esto nobis miseris,
quia adolescentule d.t.n. Explicit quoddam notabile de
spirituali edificacione componitur de Ricardo heremita de
Hampole. qui obiit anno domini MCCCXLIX. (The
next treatise is in two columns, in a more regular, upright
hand : but both are probably late fourteenth century.)
Sloan MS. 2275 = (c).
Vellum, nin. by gin. Sec. XV early. Writing fairly
clear, in two columns. Chapters marked and num-
bered. No trace of ownership of MS.
f. i. Amor utique audacem ( = Rolle's Melum contemplati-
uorum, followed by other tracts not by Rolle) .
f. 73. Incipit tractatus de Incendio amoris secundum Ricardum
de Hampul. Admirabar amplius quam enuncio ( = long
text of Incendium ; the chapters numbered 1-42, but
without headings.)
f io8b in secula seculorum. Amen. Explicit incendium
amoris Sancti Ricardi heremite de Hampole.
Regius MS. 5, c, 3 = (d).
Folio, vellum, I3^in. by gin. Sec. XV early. Writing
irregular and fairly clear. Chapters not numbered,
but marked with capitals. Chapter 12 has the passage
about feruor, canor, dulcor, outlined in brackets, and
marked.
f. 305. Ricardus de Hatnpoole. libellus de incendio amoris (in
later hand) . Admirabar amplius quam enuncio .... (long
text of Incendium follows : the text is complete, but the
book is misbound, so that from ff. 305 3i6E> [middle of
chapter 24], the text is in right order : then ff. 329 3406
should follow, then f. 317.)
f. 317. (misbound). ... in secula seculorum. Explicit Incen-
dium amoris sancti Ricardi heremite de Hampole.
f. 340. Dulciorem uoluptatem ( = chapter 42 of Incendium)
4 BRITISH MUSEUM MANUSCRIPTS
f. 34ob. consumunt in igne amoris. Then : Quid nisi, iuxta pro-
phetam, uitula Ephraim sum docta diligere trituram?
(Hosea, 10, n.) Denique in Euangelio, qui hoc solum
quod facere debet, facit, seruus inutilis reputatur. (Luke,
17, 10.) Mandata forsan utcunque adimpleo; sed anima
mea sicut terra sine aqua in illis. Ut igitur holocaustum
meum pingue fiat. Osculetur me, quaeso, osculo oris sui.
( = S. Bernard : Sermones in Cantica. Migne, Patrologia
Latina, clxxxiii, vol. ii, 815 : Sermo ix.)
S. Bernard's work is copied nearly to the end of Sermo
xxxii " cum ipso pariter pascere pascuis et cubare
umbris," (Ibid, p. 951) where a break occurs in the MS.
Harl. MS. 275 = (e).
Paper, 8f in. by 5fin. Sec. XIV late. Two folios of parch-
ment at end to protect the MS. Writing not regular,
but clear. No coloured initials ; or trace of ownership.
f. i. Hie incipiunt duodecim capitula ex composicione Ricardi
heremite de Hampole. Ne tardes conuerti ad dominum.
( = Rolle's Emendacio uite) ....
f. 12. Explicit regula uiuendi, que dicitur duodecim capitula,
secundum Ricardum heremitam de hampole.
f. I2b. (without heading.) Admirabar amplius quam enuncio
( = long text of Incendium. The text is very good, with
few slips, and follows (/) very closely. Chapters num-
bered, but without headings. Although the MS. is early,
there is no evidence that it was the "book in Rolle's own
hand," and the scribe's remark, f. 12, as to the title of
the Regula uiuendi is against it.)
f . 46 in aula celesti summo imperatori in secula seculo-
rum. Amen. Explicit incendium amoris secundum
Ricardum heremitam. (Then follow the Meditations of S.
Bernard, Nouem Lecciones de Seruicio Mortuorum Ricardi
de Hampole, and other tracts not by Rolle.)
B. Partial Texts.
Harl. MS. 106. io|in. by 7^in., folio, parchment. Sec.
XV. Irregular but clear hand, mostly in two columns.
Various theological tracts, including a few passages
from the Incendium.
f. 182. Ricardus de hampol in libro de incendio amoris. (Two
columns.)
HARL. MS. 106 5
f. 182 b. Potentes huius seculi (Occasional capitals with red :
merely selection of passages from Incendium.)
f 183. Si temporalis honor ....
f. 1835. Multos uero traxit ad ocium et ocium ad negligenciam . . .
Quoniam eciam eleimosinam quos faciunt uel aliud opus
in conspectu hominum ....
f. 184. Querere sclent quidam quomodo posset ....
f. 1846. Falluntur multi miseri qui se dominum amare fingunt.
f. 185 b. Porro plerique in formam femineam .... que uitanda sunt
castis. (No marking or explicit.)
f. 186. Sunt qui estimant, (This and the following passages are
not Rolle.)
Arundel MS. 507. Paper, with occasional vellum foliosi
io^in. by 6|in. Sec. XV. " Ex dono Henr. Howard
Norfolciensis." In different hands, mostly late and
irregular. The MS. is probably Northern, since the
M.E. tracts (e.g. ff. 48, 49) are in the Northern dialect,
and .50 has a "Tractatus domini lohannis de Caterigis
monachi Ebor."
f. 18. Meditacio fratris Bone auenture : Ecce, descripsi earn
tripliciter ( = the true beginning of Bonaventura's De
Triplici Via, with which Rolle's Incendium was confused,
see pp. 59, 54).
f. 13. Sermo sancti Augustini .... Speculum theologie sanc-
tum a magistro lohanni Metensi .... (then other short
tracts, in Latin and M.E.) ....
f. 495. Cum infeliciter florerem ( = part of chapter 15 of Incen-
dium, till .... in celesti regno gloriosam accipit con-
summacionem) .
f. 50. Tractatus domini lohannis de Caterigis monachi Ebor., etc.
MS. Vesp. E. i. Octavo. Sec. XV. Well and clearly
written, with beautiful capitals.
f. ab. In hoc uolumine continentur xii tractatus. (Inter alia :
Liber Bone uenture, scilicet, stimulus amoris. Tractatus
de Bonauentura uocatur speculum peccatoris [ = f. 69, Ecce
descripsi earn tripliciter : the De Triplici Via.] Tractatus
ricardi heremite super primum uersiculum canticorum,
etc. For Rolle's Comment on the Canticles, see p. 60.)
f. 78. Hie incipit tractatus secundum Ricardum heremitam super
primum uersiculum canticorum. Suspirantis anime deli-
6 BRITISH MUSEUM MANUSCRIPTS
ciis eternorum : uox in orbe terrarum clare intonat :
Osculetur me, inquit, osculo oris sui. Dilecta utique a
dilecto petit osculum ....
.85 quanto a se omnem terrenam camalemque cupidi-
nem prorsus depellat, et audeat dicere : Osculetur me
osculo oris sui, et merito illud a se queri.
Quia meliora sunt ubera tua uino : fragrancia unguentis
optimis. Fidelis et delicate depasta supernis deliciis anitna
cum petisset osculum .... Cum laudasset sponsa ....
.91 quoniam tocius finire cupit, ad Christum suspirando
clamans. Osculetur me osculo oris sui, quia meliora sunt
ubera tua uino, fragrancia unguentis optimis.
Hie incipit tractatus super secundum uersiculum canti-
corum secundum Ricardum heremitam. Expulsus a para-
diso pro transgressione, in porno uetito primus pascen*
9i&. Oleum effusum nomen tuum. O uirgo singularis, O mater
ineffabilis, istud per te effusum est oleum quod in toto
orbe terrarum sanat genus humanum ....( = a transi-
tion passage between Rolle's Comments on verses i and 2
of the Canticum Canticorum.)
.93 grandescit oleum infusum in cor electum, dulcescit
nomen retentum, impinguat diligentem, depascit retinen-
tem, ergo oleum effusum nomen tuum. Oleum effusum
nomen tuum : ideo adolescentule dilexerunt te nimis.
Nomen Ihesu uenit in mundum. [(;'), f. 2, and (g), f. i,
both begin here.]
f. 95 b non recedit a me : ergo benedictum sit nomen Ihesu
in secula seculorum. ( = explicit of the third section. 1
The scribe then interpolates,) Unde quidem uerus amator
Ihesu dulciter dixit. The hymn following is marked in
the margin : Nota oracionem de nomine Ihesu ualde
deuotam.
Dulcis ihesu memoria
dans uera cordi gaudia
sed super mel et omnia
eius dulcis presencia.
f. 966. The hymn ends : cum ipso frui sedibus. A few lines of
prose are added before the heading
f. 97. Ideo adolescentule dilexerunt te nimis ( = Rolle's Comment
on the Canticles again, till) :
f. 99& igitur O bone Ihesu propicius esto nobis miseris,
1. See p. 60.
MS. VESP. E. i. 7
quia adolescentule dilexertmt te nimis (ends imperfectly,
without explicit).
f. 100. Speculum humane saluacionis ....
CAMBRIDGE UNIVERSITY LIBRARY.
MS. Dd. 5, 64 = 0).
Octavo, on paper, 7^in. by 4fin. Sec. XV early. In
different handwritings, ff. 1-16 being in the same or
similar hand with ff. 101-142. The property, in the
seventeenth century, of Alexander Harrison, of York.
ff. 1-16. De emendacione uite.
Exposicio oracionis dominice secundum R. Hampole.
(The end missing.)
f i. (As numbered in MS. : really f. 17.) Incipit liber primus
de incendio amoris secundum beatum Ricardum heremi-
tam de Hampule. Prologus. Admirabar amplius quam
enuncio, .... (Then follows long text of Incendium, in
clear and careful early fifteenth century or late fourteenth
century hand. The scribe has prefaced each chapter by a
chapter-heading, as printed in brackets in this edition,
and as translated almost verbatim in Richard Misyn's
version. Only two other long text, and no short text,
MSS. give the chapter-headings, both in the form of a
"tabula" at the end, and not singly, preceding the chap-
ters; see (ri) and (;'). The scribe of (/) has divided the
Incendium into two books, and numbered the chapters :
Liber primus, 1-30 ; Liber secundus, 1-12 ; and written on
f. 26, against the text "Ab inicio namque alteracionis uite
et mentis," " Nota gradus quibus Ricardus peruenit ad
incendium amoris.")
f . 84 summo imperatori in secula seculorum. Amen.
Explicit liber de incendio amoris. Hie incipiunt uerba
difficilia per diuersos doctores exposita que continentur in
libro qui uocatur melum Ricardi heremite. (ff. 84 846
contains 41 words from Abrogare-Defecare, the end of the
list being missing. Among those of interest are Almi-
phona, scilicet, uox sacrata; Arra, dicitur a re pro qua
datur arra(!), Camena, quasi canens amena, Cauma,
scilicet incendium.)
f. 85. (Or as misnumbered in MS., f. 101,) Incipit forma uiuendi
scripta a beato Ricardo heremita ad margaritam anacho-
ritam suam dilectam discipulam. In ilk a synful man or
woman .
8 CAMBRIDGE MANUSCRIPTS
f. i22b be with ye and kepe ye. Amen.
Explicit forma uiuendi.
Ego dormio et cor meum uigilat. J>ai }>at liste luie,
herken and here of lufe ....
f. 129 withouten endyng. Amen.
Explicit tractatus Ricardi heremite de H.
scriptus cuidam moniali de Yedyngham.
J>e comma wndment of god es. J>at we lufe oure lorde ....
f. 134 }>ai have lufed. Amen. Explicit tractatus Ricardi
hampole scriptus cuidam sorori de hampole. Hie incipit
cantus compassionis christi et consolacionis eterne.
Unkynde men. gif kepe til me. (Then follow one or
two M.E. poems.)
f 142. Expliciunt cantica diuini amoris secundum Ricardum
hampole. Item secundum eundem Ricardum. (Other
poems follow, the end of the MS. being imperfect.)
MS. Mm. 5, 37 = ();
Octavo, on vellum, 9^in. by 6in., with ff. 134, 23 lines on
page. Sec. XV early. Upright, clear and careful
writing, with small fine sketches of faces, rabbits,
dragons, stags, etc., in the initials and margins, and
catchwords and signatures at every eighth leaf.
f. i. Thomas nuper Herefordensis episcopus, Willelmus Booth 1
Ebor. archiepiscopus, Robertus Neuyle 2 Dunelmensis
episcopus, Willelmus Percy3 Karliolensis episcopus ac
lohannis Philopolensis 4 episcopus, Uniuersis et singulis
christi fidelibus, tociens quociens super hunc librum
aliquod capitulum deuote perlegerint, ad instanciam et
rogatum Fratris christoferi Braystanes, monachi monas-
terii beate marie Ebor., xl dies indulgencie pie misericor-
diter et clementer, singillatim et diuisim, concesserunt
perpetuis temporibus duraturas.
Item Sufiraganeus Londoniarum concessit xl dies.
Item Sufiraganeus* Ebor., etc., ut supra,
f. ib. (In different hand).
Memorandum ergo quidam uir caritate plenus, monachus
domus cartusie belle uallis, quondam monachus monas-
terii beate marie extra muros Ebor., ac eciam uiri deo
1. Arch. York, 1452-1464. 2. Durham, 1437-57. 3. Carlisle, 1452-62.
4. John, bishop of Philippopolis, a bishop in partibus, appointed by
provision 25 July 1441, acting as suffragan of York 1446-1458.
MS. MM. 5. 37 9
deuoti Thome Spofforth herefordensis Episcopi capellanus,
donauit hunc librum domui Cartusie predicte, ut in
memoriam sine obliuione tanti beneficii indesinenter
haberetur. Ideo uniuersis ac singulis hanc sedulam
inspecturis, humiliter ac deuote supplicamus, quatinus ex
intimo caritatis afiectu sedulas preces ad dominum effun-
dere, non desinere, dignemini graciose pro christophero
Brestons monacho predicto, suo nomine tamen non pre-
libato, qui eciam ut habeamus saporem orandi et nostri
opens fructum, omnibus pro se deprecantibus xl dierum
indulgencias elaborauit cum effectu a suffraganeo Ebora-
cense. Nos ergo attendentes illud apostoli ubi dicit :
" Orate pro inuicem ut saluemini, Et quia multorum
manibus alleuiatur opus," Et memorantes beneficiorum
eius, scilicet spiritualis et temporalis, Suppliciter deum
deprecemur, ut degens in hac uita semper placens deo,
post hanc uitam miseram confestim de rore celi habeat
benediccionem. Amen. (For this Braystones Indulgence,
see Appendix, pp. 52, 53.)
ff. 2, 2b. blank. (MS. not foliated.)
f. 3. Admirabar amplius quam enuncio. (The short text of
the Incendium follows. The initial "Admirabar" is com-
bined with a shield [argent, a cross gules charged with an
escutcheon, or, possibly, with bordure, and cinquefoil in
centre]. The chapters are not numbered, but marked
with beautiful initials. Writing very clear, with few
contractions. The scribe was evidently intelligent; he
frequently emended the grammar where the other short
texts do not differ, and where, from the variation in the
MSS., the original text must have been obscure; his
variant is generally more grammatically correct than that
of the others. He copied the short text of the Incendium,
and the same selections from the Canticles, as the scribe
of (/), in exactly the same order, and in neither of their
MSS. is there any heading or break between the end of the
Canticles passages, f. 86b, and the " Ne tardes conuerti ad
dominum," i.e., the Emendacio uite.)
f. 57 saluus ero. (In different hand. Explicit Incen-
dium Amoris.)
Oleum effusum nomen tuum. (Then, as in (/), see p. 12.)
Adolescentule ....
Curremus .... unguentorum tuorum.
io CAMBRIDGE MANUSCRIPTS
f. 86. Omnis accio laudabilis ( = Epistola Ansel-mi) .... uol-
untati dei.
f. 86b. Si quis sancte ( = Incendium, cap. 12) cum infeliciter
florerem ( Incendium, cap. 15, not marked). Ex magno
amoris incendio . . . gaudebunt.
Ne tardes conuerti ad dominum ....
f. 121 graciarum accio in secula seculorum. Amen.
Explicit libellus Ricardi heremite de emendacione pec-
catoris, qui obiit anno domini MCCCXLIX apud
hampole. (Three short tracts not by Rolle follow.)
CAMBRIDGE COLLEGES.
Caius MS. 332 = (fc).
Dr. James's Catalogue. "Vellum, lof in. by y^in., ff. 168 + 2,
double columns of 51, etc., lines and single of 38.
Cent. XV in several hands. On the cover : Ex dono
Magistri Henrici Osberne, quondam socii huius Col-
legii, and a list of contents."
In Dr. Venn's Bibliography of Gonville and Caius
College, p. 4, Henry Osborne is stated to have been made
acolyte at Ely, April 7, 1397, subdeacon June 16, 1397.
There is a reference to him dated 1408, on the first page
of another manuscript (Caius MS. 82, the Poly-
chronicon), and it is thus probable that this dates from
at least that period. The only work of Rolle's in the
book is described in the list of contents on the inside
of the cover as Tractatus qui dicitur Incendium Amoris.
The words in the same place, " Matthius Trofan fecit,"
refer probably to the drawing now partly covered by
the book-plate of Caius College.
f. 128. Admirabar amplius quam enuncio .... (The short text
of the Incendium follows. Chapters marked with capi-
tals, but not numbered. Writing in two columns, fairly
clear.)
f. 143 b saluus ero. Explicit tractatus qui dicitur Incen-
dium Amoris
St. John's MS. B. i=(i).
Small folio, vellum, n^in. by 7fin., ff. 4+170 + 8, beauti-
S. JOHN'S MS. B. i. n
fully illuminated, in old wooden binding. Sec. XV.
On f. 1786 are two shields, (i) argent, a fess chequy
vert and of the field, (2) argent, a lion rampant gules,
crossed per bend by a ragged staff, or ; and a hand later
than that of the scribe of the text has written : Hec sunt
arma domini Roberti Stewarde 1 prioris nostri eliensis.
The book-plate states that the manuscript was given
J635 by Thomas, Earl of Southampton, from the
library bought by him of William Crashaw, M.A.,
once fellow of this college.
f. i. ( = back of frontispiece) = space ruled as for table of con-
tents; at the top, in a beautiful fourteenth century or
fifteenth century hand, is written : Liber domini petri de
Norwico, and in a later hand : Ricardus Heremita de
Ampullis.
In isto libro continentur que secuntur :
Tractatus Ricardi heremite de incendio amoris dei.
Item liber eiusdem qui uocatur Melos contemplatiuorum.
Item tractatus de iuste iudicando.
f. ib. (Full-page frontispiece of Crucifixion. This looks un-
finished, though coloured, when compared with the beauti-
ful border and initial on folio following.)
f. 2. In nomine domini. Incipit tractatus de incendio amoris
uenerabilis Ricardi heremite de ampullis.
Admirabar amplius quam enuncio .... (The initial
letter has a picture of a hermit, apparently in a barrel,
holding a pen in one hand, a book in the other. On the
book is written : In dei nomine, and there is a small
house, or chapel, in the background. The writing is clear
and little contracted, but the scribe makes grammatical
slips, and is not particularly intelligent. Chapters
marked, but not numbered.)
.40 saluus ero.
f. 4ob. (Blank).
f. 41. Incipit tractatus uenerabilis Ricardi heremite de Ampullis
qui uocatur Melos contemplatiuorum. Amor utique auda-
cem efficit animum. (The initial is similar to that on
f. 2, and has a picture of a monk, or hermit, seated,
holding a book and rosary.)
1. Last prior and first dean of Ely.
12 CAMBRIDGE MANUSCRIPTS
f. 161 fruentes sine fine. Amen.
Incipit tractatus uenerabilis Rycardi heremite de ampul-
lis de iuste iudicando et recte discernendo. Judica me
deus, etc. A deo qui scrutatur ....
f 1695. Cupienti tnihi .... rapieris iubilare.
f. 170. De modo audiendi confessionem. Istis iam dictis ....
f. 173. De modo inquirendi dc fide. Deinde petal sacerdos ....
f. 176. Quomodo penitencia sit iniungenda. Audita confessione . .
f. 1785 debent mitti. Explicit tractatus S (unfinished).
Emmanuel MS. 35 1 = (;').
This important manuscript has been followed in the text.
Dr. James's Catalogue : " Paper, 8f in. by 5f in., ff . 237,
30 lines to a page. On f. i Geo. Davenport 1692.
Has suffered from damp." The long marginal notes
made by John Newton (see pp. 14, 15), unmentioned
by Dr. James, date the manuscript as written before
his death, in 1414.
f i. Syllabus Librorum :
Oleum effusum nomen tuum per Richardum Hampole.
Hampole super xlii psalmum.
sS Hampole de actiua uita et contemplatiua.
Hampole de causa hereticorum et fide trinitatis ( = 7n-
cendium, chapter 6).
Exposicio oracionis dominice secundum R. Hampole
heremitam.
Liber qui uocatur Incendium Amoris secundum R.
Hampole.
s Augustinus de uera uita.
s Meditaciones imaginis uite secundum Bonauenturam.
Liber cuius inicium desideratur.
Hampole in libro qui uocatus melum amoris.
f. 2. (Without incipit.) Oleum, effusum nomen tuum, idea
adolescentule dilexerunt te nimis. Nomen Ihesu uenit in
mundum, et statim adoratur oleum efiusum. Oleum
capitur quia eterna saluacio speratur. Ihesus uero, scili-
cet saluator est salutaris ....
f. 3& quanto in amore eius perfecti, tanto nomen ihesu
mihi dulcius et suauius sapiebat, et eciam usque hodie
non recedit a me : ergo sit nomen ihesu benedictum in
secula seculorum. Amen. (As printed in Cologne, 1536,
edition of Rolle's works, f. cxliii.)
1. Old Catalogue, MS. 2, 14.
EMMANUEL MS. 35 13
Adolescentule dilexerunt te nimis. Et quia est nomen
tuum tarn dulce, tarn suaue, tarn comfortabile ....
f. 10 felicitate clamabit, trahe me post te, etc. Curremus
in odorem unguentorum tuorum. Ecce fratres mira ama-
toris christi instancia dum trahi postulat ....
f. 16 dum trahimur, dum canimus amoris canticum
curremus in odorem unguentorum tuorum. Omnis accio
laudabilis siue reprehensibilis ex uoluntate habet laudem
siue reprehensionem. In uoluntate namque est radix et
principum omnium accionum que sunt in nostra potestate ;
et si non possumus quod uolumus, iudicatui tamen a deo
unusquisque de propria uoluntate. Nolite ergo con-
siderare tantum quid facitis, sed quid uelitis, non tantum
que sunt opera uestra, quantum que sit uoluntas uestra.
Omnis enim accio que fit recta et iusta uoluntate, recta
est, et que fit non recta uoluntate, recta non est. Iusta
uoluntate dicitur homo iustus, et iniusta uoluntate dicitur
homo iniustus. Si ergo uultis bene uiuere, uoluntatem
uestram bene custodite, et indesinenter in magnis et in
minimis in his que uestre potestati subiacent, et in hiis
que non potestis, ne aliquatenus a rectitudine declinetis.
Si autem uultis cognoscere an uoluntas uestra sit recta,
ilia pro certe est recta que subiacet uoluntati dei. ( = Epis-
tola Anselmi, cxxxiii, Patrologia Latina, clix, 167. See
P- 58.)
f. 16. Si quis sancte aut iuste uiuat. ( = Incendium, chapter 12.)
f. 17. cum infeliciter florerem. ( = Incendium, chapter 15.)
f. 19 non ad detrahendum incitemini.
Ex magno amoris incendio.
.... eternitaliter in celis gaudebunt amen. (As in
Cologne, 1536, f. cxliiii.) Explicit oleum effusum secun-
dum Hampoll. (i.e., the Oleum is part of Rolle's Com-
ment on the Canticles, see p. 60.)
f. 196. Hampole super hunc psalmum : ludica me deus, etc., a
domino qui scrutatur cor et renes .... (These folios
have closely written marginal notes, in Newton's hand.)
f. 22b uidetur uitam interrumpere. Explicit fructuosus
tractatus Ricardi Hampole heremite.
f. 23. Hampole de actiua uita et contemplatiua : Mulierem
fortem quis iuueniret . . .
f. 24&. a recta uia uariatur.
Hampol. De causa hereticorum et fide trinitatis. (In
different hand : i.e., chapter 6 of Incendium. Part of the
long text of the Incendium follows, till f. 586 "labore
14 CAMBRIDGE MANUSCRIPTS
facit sustinentes," = end of cap. 40 of Incendium. Newton
here adds : " Require alia duo capitula alibi.")
f. 59. " Tabula huius libri additur per magistrum lohannem de
Neuton." (A table of chapter headings follows, as in (n),
and as written separately before the chapters in (/) and
Misyn. The writing is that of the marginal notes to the
short text of the Incendium, which follows; and also of
the note on f . 99 ; it is careful and regular, and therefore
looks earlier than that of the text itself, which is rather
straggling. It is very similar to that of Newton's Regis-
ter at York. See Introd., pp. 64-79 an d Index.)
f. 60. Exposicio oracionis dominice secundum R. H. heremitam.
Pater noster qui es in celis, etc. Hec oracio priuilegiata
est . . . .
f. 63. Liber qui uocatur Incendium Amoris secundum Ricardum
Hampull.
Admirabar amplius quam enuncio. (The short text of
the Incendium follows, in the handwriting of the Oleum,
ludica me deus, and Mulierem fortem. The chapters are
marked and numbered in the margin by John Newton,
and he has written against passages omitted in the short
text, " Require tale capitulum a sinistra parte ad tale
signum 9." " Require alibi," etc., etc. Such passages
are usually found in ff. 25-586. = roughly, chapters 6-40
of the long text of the Incendium; but chapters 12 and 15
are not in these folios, but among the passages (ff. 16-19)
often found after the Comment on the Canticles ; Newton
marked their absence in the short text with the direction :
" Require capitulum duodecimum in tractatu qui dicitur
Oleum effusum," etc. ; and he has marked them on ff.
16, 17, " Capitulum duodecimum incendii amoris," "Capi-
tulum quintum decimum de incendio amoris.")
f. 99 short text ends "saluus ero" : but Newton has added
the remaining paragraph till .... "summo imperatori
in secula seculorum Amen " (i.e., the explicit of the long
text), and also : " Hie correctus per librum quern sanctum
Ricardus de H. propria manu scripsit." (As the " book
in Rolle's own hand " does not now, probably, exist, this
note renders Newton's notes authoritative for the text.
His emendations are, however, substantially the same as
the ordinary long text of the Incendium. Besides insert-
ing the omitted passages, sometimes in the margin, some-
times on a small interleaved folio, he has corrected most
EMMANUEL MS. 35 15
of the single words where the short text differs from the
long text, and where (/) has individual slips.)
The MS. seems to have been written by two hands, that
of the Oleum at the beginning, and that of ff. 25-585,=
part of the long text of the Incendium (these are quite
distinct from Newton's hand). Of these two :
ff. 2-246. (Oleum, and chapters 12, 15, etc., of Incendium, the
ludica me deus, and Mulierem fortem)
ff. 63-1636. (The short text of Incendium; Augustinus, De uera
uita; Bona ventura, Meditaciones imaginis uite)
ff 195-204. (Beginning of the Melum contemplatiuorum)
are in the hand of the Oleum ; and the folios in the second
hand include
ff. 25-586. (Part of long text of Incendium.)
ff. 61-626. (Exposicio oracionis dominice.)
ff. 164-192. (The De amore dei contra amatores mundi.)
ff. 204235. (The end of the Melum contemplatiuorum.)
An interesting feature of this manuscript is the signa-
ture at the bottom of f. 22, in a sixteenth century hand,
"Sewella Sionita Reclusa." (See Introd., pp. 79-83.) Mono-
grams in the same hand occur on several folios ; on f. 216
J. S. and J. G. (J. S. for Joanna Sewella, and J. G. for
James Greenhalgh), 1 while the monogram J. G. occurs
also on ff. 22, 169, 171, 173, 174, 175, 1756, 1766, 1806, 182,
183, 184, 188, 1886, 190. The same hand has also written
on f. 174 "Sewellam zenue " (or renue ?), on f. 1756,
relative to a passage in the text, " Contra prelates " ; and
on ff. 183, 191, an elaborately drawn NOTA.
Caius MS. i40=(fe).
Dr. James's Catalogue : " Vellum, roin. by 7in., mostly in
double columns of 48 and 58 lines. Cent. XV, in
several fairly good hands. Given by W. Moore."
The only works of Rolle which it contains are the
Incendium, and the " N ouem~ilTrtutes ."
f. 17. Admirabar amplius quara enuncio .... (Long text of
Incendium follows, in two columns, in running and rather
difficult hand, but carefully written, without mistakes.
Chapters marked but not numbered, and without head-
ings.)
1. For their identity, see p. 82 ; and for another Incendium MS. con-
taining their monogram, see p. 2.
16 OXFORD MANUSCRIPTS
f. 49. ... summo imperatori in secula seculorum. Explicit
Incendium Amoris sancti Ricardi de Hampole.
f. 83. Hie continentur nouem uirtutes quas d.n. I.C. cuidam
sancto uiro uolenti deo seruire, necnon deuote facere que
deo placent, ore suo reuelabit sibi dicens primo .... (the
Latin text of the Nouem Uirtutes follows).
THE BODLEIAN LIBRARY, OXFORD.
Bodleian MS. 86i=(/).
From the new Catalogue, 1 now in preparation by Mr.
Madan, and which he kindly allowed the writer to see
in manuscript: "In Latin, on paper, written in 1411
in England. I2in. by Qjin., IV+I7O leaves. With
some illuminated capitals, etc. Works by Richard
Rolle of Hampole, except where otherwise stated.
Date, on folio 49, May 13, 1411 ' Liber librarii
Wigornensis inde desumptus Mar. 22 1590 et illuc
restituendus ' (in the hand of William Thornhill, preb.
of Worcester 1584 1626)." The writing, in two
columns, is very small, and much abbreviated,
f. i. Magna spiritualis iocunditas ( = Rolle's Latin Comment
on the Psalter, and six Old Testament Canticles, 2 a work
quite distinct from his Comment on the Canticum Canti-
corum.)
f. 51. Amor utique audacem ( = the Melum contemplatiuorum.)
f. 81 Explicit melum contemplatiuorum. Incipit tracta-
tus de primo uersiculo canticorum per Ricardum H.
Suspirantis anime deliciis ( = first section of Rolle's
Comment on the Canticles, see p. 60. The scribe does
not mark sub-headings with a capital, but apparently the
whole comment on verse i is here, down to) :
f . 85 ad christum suspirando clamans. Osculetur me
osculo oris sui .... unguentis optimis. Explicit trac-
tatus super primum uersiculum canticorum et incipit
tractatus super secundum uersiculum .... Nomen Ihesu
uenit in mundum ....
f. 90 dum canimus amoris canticum, curremus in odorem
unguentorum tuorum. Explicit super sir asirim3 cantus
1. Catalogus Codicum \Manuscriptorum Bibliothecae Bodleianae, partis
quintae fasciculus primus.
2. For the M.E. version, see H. R. Bramley's Psalter, translated by
Richard Rolle of Hampole, p. 494.
3. Vulgate heading : Canticum Cantieorum Salom-onis quod Hebraice
dicitur Sir Hasirim.
BODLEIAN MS. 861 17
secundum Ricardum heremitam. Incipit tractatus super
psalmum uicesimum. Cum christus qui est ueritas ....
f. 93. Hie incipit sanctus liber Ricardi H. uenerabilis hampul
de amore dei contra amatores muiidi. Cap i, Quoniam
mundanibrum ....
f . 96 commendo sine fine. Amen. Die marcii ultimo.
De amore dei contra amatores mundi secundum Ricardum
H. Finis libri secundi. Tercius liber dicitur de incendio
amoris qui sic incipit, Admirabar amplius quam enuncio
quando siquidem sentiui cor meum primitus incalescere
et igne estuare.
f. 966. Omnis accio laudabilis .... (Epistola Ansel-mi) ....
uoluntati dei siquis autem sancte aut iuste uiuat ....
(Beneath the Omnis accio laudabilis, in the same hand, is
written the note, " Nota quod ab inicio alteracionis uite et
mentis," found also in (w), f. nab, and printed pp. 188,
189.)
f. 100. Cum infeliciter florerem ....
f. xoob non ad detrahendum incitemini. Intelligendo eciam
quod ex magno amoris incendio .... eternitaliter gaude-
bunt.
Explicit quomodo perueni ad incendium amoris.
Admonicio ualde salubris de elemosina secundum
R.H. ( = part of Latin text of the Nouem Uirtutes.)
ludica me deus ....
f. I02&. ... interrumpere. Hec Ricardus heremita dixit in
libro quern habuit heremita de Tanfeld die ueneris natali
domini sancti iohannis 1409. et undique pedes 48 millia
ibat.i - Trin. Coll., Dublin, MS., A. 6. 9 ( = No. 153), also
has a note at the end of the ludica me deus, " Hec Ricar-
dus heremita dicit in quodam libello quern habuit heremita
de Tanfeld." 2 Tanfield, Yorkshire, is in the archdeaconry
of Richmond, and any reference to a " Hermit of Tan-
field " would probably have been found in the Arch-
deacons' registers, rather than in the archiepiscopal
registers at York. These, unfortunately, do not exist;
the documents of the archdeaconry of Richmond, recently
transferred from Somerset House to York, containing
nothing earlier than the sixteenth century. Dr. Matthew
Hutton's extracts from fourteenth century entries in the
registers (Harl. MSS., 69-78)3 contain no reference to a
1. The date, "Friday in Christmas, S. John's Day " = Dec. 27, 1409.
2. See Athenceum, 23 Aug., 1913.
3. I am indebted for the reference to Prof. Tait.
i8 OXFORD MANUSCRIPTS
hermit of Tanfield. I do not think that the " book which
the Hermit of Tanfeld had " is the same as the " book in
Rolle's own hand " from which John Newton corrected
the short text of the Incendium. Trin. Coll. MS., A. 6. 9
does not contain the Incendium ; and although (I) does, it
was evidently intended to be a collection of all Rolle's
Latin works, and was almost certainly copied from more
than one source.
f. IO2&. Incendium amoris hie incipit, habet uiginti duo capitula.
Admirabar amplius quam enuncio .... (The long text of
the Incendium follows, the Prologue being numbered "cap.
i," as in Misyn. The number of chapters given is curious,
perhaps a mistake for the correct 42. It is evident from a
previous note in this MS. and from a note 1 written on a
label attached to ff. 103, 103?), that the scribe regarded
four Latin works of Rolle as having a certain connexion ;
and the scribe of (x) has a somewhat similar arrange-
ment. See p. 32.)
w
1. Postillae super Canticum Canticorum.
2. De amore dei contra amatores mundi.
3. Incendium amoris.
4. Regula uiuendi.
(*)
1. Regula uiuendi.
2. De amore dei contra amatores mundi.
3. Incendium amoris.
4. Melum contemplatiuorum.
f. i22b in secula seculorum. Amen. Secundum Ricardum
heremitam.
f. 123. Apocalypsis ihesu christi quam dedit ille deus. (Rolle's
Comment on the Apocalypse.) ....
f. 128 scilicet sanctam scripturam.
f. 1285. Regula uiuendi, distincta in duodecim capitula. Ne tardes
conuerti ad dominum. ( = Emendacio uite.)
1. The note runs: " Hinc. incipit liber terciits qvi uocatur incendiwm
amoris, habet xxii capitula. Admirabar ampHits quam en-undo quando
siquidem sentiui cor meum primitus (ethic caret folium in fine iscius quaterni,
et in principle similiter iscius quaterni caret folium, et illud folium non est
secundum folium in quaterno quod clausnm misi ad uos, quia est finis,
liber secundus habet totum secundum librum, de amore dei contra
amatores mundi in quaterno uestro clause et signato. uerte folium
) et ponatur in loco suo, quia quilibet quaternus habet xii folia,
uester quaternus xiii," an interesting, if rather obscure, bookbinder's note,
suggesting that the book was not copied all in one place (clausum misi ad uos).
BODLEIAN MS. 861 19
ff. 133-138. (Not Rolle.)
f. 138. Quomodo sedet sola ciuitas ( = Rolle's Postille in threnos).
f 143. Pater 1 noster qui es in celo, etc. Hec oracio priuilegiata
est . . . .
f. 1436 in ueritate. Idem R. super symbolum. Decimo
die post ascensionem domini. ( = Rolle's Comment on the
Apostles' Creed.)
f. 1465 hereditabit. per Ricardum Hampoll. Etas mundi
5050 minus uno, anno domini (space) . Nota quia ab inicio
alteracionis uite et uie ( = slightly shortened form of the
note copied earlier on f . o6b, see pp. 188, 189) .... gracias
deo laudes incessanter. amen, qui anno domini 1349 apud
hampul monacorum. (Etas mundi 5050 minus uno = 1288.
Mr. Madan suggests that 1288 indicates the year of Rolle's
birth, twelve years earlier than the usually accepted date,
c. 1300; but the fact that the scribe left a space after
" anno domini " suggests that if he were about to record
the year of Rolle's birth, he was not sufficiently certain
to write the year in ordinary chronology.)
' f . 148. Parce mihi domine .... (Rolle, Super nouem lecciones
mortuorum) .
f. 165 inhabitans in eternum. Expliciunt postille Ricardi
heremite.
f 166. Hie beatus Athanasius. ( = Rolle's Comment on the
Athanasian Creed.)
f. i66b et nunquam deficient. Explicit. Magnificat anima
mea dominum .... ( = Rolle's Comment on the Magni-
ficat.)
f. 167 perducat Ihesus Christus. Amen. (End of volume.)
Bodleian MS. i6 = (m).
Vellum, 6in. by 4in., very clearly written. Sec. XV.
Chapters marked, but not numbered.
f. 105. Admirabar amplius quam enuncio .... (The short text
of the Incendium follows.)
153 saluus ero. Explicit. Oleum effusum nomen tuum
( = part of Rolle's Comment on the Canticles) ....
f. 157 non recedit a me. Ergo sit nomen Ihesu benedic-
1. ff. 143, 1436, has another label with a bookbinder's note : "Finis isciua
libri lob est primum folium in quaterno uestro clause ( ) et
incipit cum uita gloriose uirginis matris marie et habet iste quaternus xiiii
folia quorum secundum folium incipit ' circa.' alii quaterni habent xii folia."
The reference to lob is to f. 148, and to the " udta gloriose uirginis " to
f. 1666.
30 OXFORD MANUSCRIPTS
turn in secula seculorum. amen. (The other works are not
Rolle's, though one of them, the Speculum peccatoris, is
sometimes ascribed to him. (f. 1575, Quoniam in huius
uite fugientes sumus . . . . f. 1655 .... prudentes proui-
dens. Explicit).)
Bodleian ?,1S. 66=(n).
Octavo. Sec. XV. Well written. Chapters numbered
as in (/), but the chapter-headings are given in the form
of a tabula, at the end, as in (/). The chapters are
numbered up to xlii, and there is no division into
books. There are no references to John Newton, or to
previous owners of the manuscript, which contains
only the Incendium and table of chapter-headings.
Admirabar amplius calefacere conor, quam in d ....
(unfinished) .
f. i. Hie incipit libellus qui uocatur incendium amoris.
Admirabar amplius quam enuncio .... ( = long text of
Incendium.)
f. 795 in secula seculorum. amen. R. Ampolle. Explicit
liber de incendio amoris.
f. 80. Table of chapter headings.
Laud misc. MS. 202 = (o).
Octavo. Sec. XV. Very clearly written in upright hand.
Contains works of S. Chrysostom, S. Bernard; and
also Rolle's Emendacio uite, and the Speculum pecca-
toris (f. 35).
f. 42. Incipit prologus libri sequentis. Admirabar amplius
quam enuncio. (Short text of the Incendium follows;
" De Incendio amoris Cap." is written over every page,
the chapters being numbered i xxi ; and the usual pas-
sages following the short text of the Incendium being
counted as part of the Incendium, and numbered up to
xxvii. See table, p. 36) ....
f . 73 saluus ero. Amen. De nomine Ihesu, cap. xxii.
Oleum efiusum nomen tuum .... Nomen Ihesu uenit in
mundum. ( = part of Rolle's Comment on the Canticles.)
.76 benedictum sit in secula seculorum. amen. Adoles-
centule dilexerunt te nimis. Cap. xxiii.
f . 82 feliciter clamabit trahe me post te. Curremus in
odorem . . . cap. xxiiii.
LAUD MISC. MS. 202 21
f. 876 amamus ergo dum trahimur, dum canimus amoris
canticum, curremus in odorem unguentorum tuorum.
Omnis accio laudabilis .... cap. xxv. ( = Epistola
Anselmi.)
f . 88 uoluntate del. Si quis sancte. ( = Incendium,
chapter 12.)
f. 88b accepi corporalem. Cum infeliciter florerem ( = In-
cendium, chapter 15.)
.90 detrahendum incitemini. Ex magno amoris incen-
dio.
f.gi.b. eternitaliter in celis gaudebunt. Amen.
Explicit liber qui dicitur Incendium Amoris.
(Besides the marginal numbering of the chapters, over
every page is written : [Oleum] De Incendio amoris cap.
xxii. [Adolescentule] D.I. A. cap. xxiii. [Curremus']
D.I. A. cap. xxiiii. [Omnis accio] D.I. A. cap. xxv.
D.I. A. cap. xxvii. [Ex magno] D.I. A. cap. xxvii.)
Laud misc. MS. 528=^).
Bodleian Catalogue of the Laud manuscripts. 1 " Codex
membranaceus, in 410, if. 97, sec. XV ineuntis;
quondam Johannis Ston et Agnetis uxoris, ex dono
Johannis, fratris ord. Min., postea Gulielmi le Neve,
Clarencieux regis Armorum." The manuscript, I2in.
by loin., is clearly written in an upright hand, but has
suffered from damp at the edges.
f. i. Ipso sibi karissimis lohanni Ston et agneti consorti sue
frater lohannis fratrum minorum in anglia minister et
seruus salutem.
- f. 2. In isto uolumine continentur isti libri, viz. : xii capitula
Ricardi heremite. Confessiones eiusdem Ricardi. Oleum
efiusum nomen tuum. Exposicio ix leccionum mortuorum.
Incendium Amoris.
Oracio de sancto Ricardo heremita.
potens pater nos attende,
nos accende, nos defende,
ad nos manum tu extende,
bonis nobis tu impende
sanctis tuis precibus.
1. Catalogue Codicum Manuscriptorum Bibliothecae Bodleianae partis
secundae fasciculus primus, p. 386.
22 OXFORD MANUSCRIPTS
f. 3. Hie incipit tractatus secundum Ricardum heremitam de
hampul in cimiterio sanctimonialium de hampule hutna-
tum. Qui obiit anno domini MCCCXL none. Qui
tractatus est de emendacione peccatoris : et habet duode-
cim capitula.
f. ii. Explicit libellus Ricardi heremite de emendacione pecca-
toris.
f. i2b. eiusdem beati Ricardi qui intitulatur ludica me deus,
extractus de uerbis et libris sanctorum patrum preceden-
cium sub compendio ad utilitatem christianorum et per-
cipue sacerdotum parochialium, et aliorum curam haben-
cium animarum. viz. de meditacionibus sanctis
Quomodo sacerdos parochialis uel alius curam habens
animarum se debet habere in regendo, predicando et infor-
mando (17 other headings relative to various
duties of a parish priest, especially in hearing confessions,
and therefore a priori unlikely to have been written by
Rolle, who was not a priest himself.)
f. 13. ludica me deus et discerne causam meam ....
.23 et penam addidit dicens : Ne tibi deterius contingat
(rest of treatise apparently missing).
f- 24. Hie incipit Oleum effusum nomen tuum Ricardi.
Expulsus a paradise pro transgressione ....
f. 25. Oleum effusum nomen tuum nomen ihesu uenit in
mundum.
f. 26b sit benedictum in secula seculorum. Amen.
Adolescentule dilexerunt .... (then, without break or
capitals till) ....
f. 416 illaberis mihi in tua dulcedine, tu mecum et meis
commende sine fine. amen, (i.e., the explicit of the De
amore del contra amatores mundi.)
f. 42. Parce mihi Domine (i.e., the Nouem lecciones mortuorum).
f. 776 Explicit iste tractatus quern componit uenerabilis
Ricardus Heremita super exposicionem ix leccionum mor-
tuorum.
f. 78. (Scribal note : dextra scribentis regatur omnipotentis.)
Hie incipit Incendium amoris sancti Ricardi heremite de
Hampule. Admirabar amplius quam enuncio. (Short
text of Incendium follows, the chapters being neither
marked nor numbered) ....
f. 97& saluus ero. Explicit Incendium amoris Ricardi
heremite de Hampull. Ihesu.
LAUD MISC. MS. 528 23
Rawlinson MS. A. 389 = (q).
Small folio, vellum. Sec. XV early. Writing not very
clear.
f. i. De emendacione uite. (Rolle's : then other treatises not
by Rolle, till) :
f. 32. Incipit liber qui uocatur Incendium amoris. Admirabar
amplius quam enuncio. (The long text of the Incendium
follows, the chapters being marked, but without numbers
or marginal headings. There is no break between Books i
and 2.)
f. 77 in secula seculorum. Amen. Explicit liber de
incendio amoris. (Other M.E. works of Rolle follow,
among them : Ego dormio et cor meum uigilat : " Ye that
lyste luf.")
Rawlinson MS. C. 397.
Contains only an excerpt from the last chapter of the
Incendium.
i.j8. De languenti dei amore et de contricione et proprietate
Philomene. ( Incendium, part of chapter 42, p. 277.)
OXFORD COLLEGES.
Corpus Christi College MS. i93 = (r).
Coxe's Catalogue, I, p. 77 : " Membranaceus, in folio
minori, sec. XIV exeuntis, olim Johannis Hanton,
monachi Ebor., postea Rob. de Lacy, qui fundavit
prioratum de Pontefracto, cuius insignia gentilitia in
fronte videntur." The handwriting is clear and up-
right. On the inside of the wooden cover is written :
Liber fratris lohannis hanton monachi Ebor.
Opera Richardi Hampole Heremite qui uixit tempore
Edwardi tercii regis. (A list follows, including Rolle's
Latin Comment on the Psalter and six Old Test.
Canticles, the Nouem lecciones mortuorum (f. 112), the
Postille super threnos leremee (f. 135), then
f. i42b. Explicit postilla Ricardi b. eremite super threnos :
Incipit postilla eiusdem super canticum canticorum.
(cap. i.) Suspirantis anime deliciis eternorum. Oscu-
letur me osculo oris sui .... (A complete text of Rolle's
24 OXFORD MANUSCRIPTS
Comment on the Canticles follows. Miss H. Allen informs
me that the only other complete texts are Trin. Coll.,
Dublin, MS.; A. 6. 9 [No. 153], (t) and (I).
f. 146. Quia meliora sunt ubera tua uino, fragrancia unguentis
optimis. Fidelis et delicate .... Cum laudasset sponsa
f. 1495 ad christum sus>pirando clamans : Osculetur me
.... unguentis optimis. Explicit tractatus super pri-
mum uersiculum canticorum, et incipit tractatus super
secundum uersiculum. Expulsus a paradiso pro trans-
gressione . . . . O uirgo singularis, O mater ineffabilis
.... impinguat diligentem, depascit retinentem, igitur :
Oleum effusum nomen tuum, et ideo adolescentule dilexe-
runt te nimis.
Nomen ihesu uenit in mundum ....
Ideo adolescentule dilexerunt te nimis et quia est nomen
tuum tarn dulce tarn suaue .... igitur O bone ihesu
propicius esto nobis miseris quia adolescentule d.t.n.
Trahe me post te. Radix cordis nostri sit caritas ....
Curremus in odorem unguentorum tuorum. Ecce fra-
tres mira amatoris christi instancia ....
f. 156 sed hoc non est ex me sed ex te, deus meus, amodo
igitur canimus amoris canticum. Curremus in odorem
unguentorum tuorum. Explicit super secundum uersicu-
lum canticorum secundum Ricardum heremitam. Incipit
tractatus super psalmum uicesimum. Cum christus qui
est ueritas ....
f. 160. Tractatus super oracione dominica.
f. 165. Incipit libellus eiusdem de emendacione peccatoris. Ne
tardes conuerti ad dominum ....
f. 1716. Hie incipit liber de amore dei contra amatores mundi.
Quoniam mundaniorum ....
.... illabere mihi in tua dulcedine te mecum et meis
commendo sine fine. Amen.
f. i8ob. (Without incipit or title, except, in a later hand : "Incipit
eiusdem Melodia amoris"). Admirabar amplius quam
enuncio .... (the long text of the Incendium follows :
there are no chapter-headings, but spaces seem left, as if
for these. The chapters are not numbered : but the hand
which wrote the title has added in the margin, against
chapter 13 : " Incipit eiusdem Commendacio uite Eremi-
tice " ; and against chapter 15 (Dum infeliciter florerem
. . . .) " Incipit tractatus de incendio amoris.")
CORPUS CHRISTI MS. 193 25
f. 206 in secula seculorum. Amen. (No explicit.)
f. 2o6b. Amor utique audacem. ( = Rolle's Melum Contemplatiu-
orum.)
i. 25ib. Explicit melos contemplatiuorum ardencium in amore dei.
R.H. ludica me deus ....
f. 2556. Incipit eiusdem speculum peccatoris. Quoniam karissimi
in huius uia uite fugientes sumus ....
f. 261. De laudi tribulacionis (i.e., not Rolle).
Balliol College MS. 22^ = (s).
Folio, vellum. Sec. XV. Writing very clear, arranged
in two columns, f. i is misbound, and should come
between f. 9 and f. 10. Manuscript acquired by
Balliol, "ex dono uenerendi in Christo patris et domini,
domini Willelmi Gray Eliensis." On the first page is
a list of contents in a XVII-century hand : " R.
Hampole, Super duos primus uersiculos canticorum,"
etc.
f. 3. (Folio with beautiful border.) Incipit tractatus super
primum uersiculum canticorum. Suspirantis anime deli-
ciis ....
Osculetur me, inquit, osculo oris sui.
f. 6. Quia meliora sunt ubera tua vino . . . . f. 8. Cum
laudasset sponsa ....
f.io. Expulsus a paradise pro transgressione .... Oleum
effusum nomen tuum idea adolescentule dilexerunt te
nimis. Nomen ihesu uenit in mundum ....
f. nb. Adolescentule dilexerunt te nimis. Et quia tale est nomen
tuum ....
f. 13. Trahe me post te . . . .
f. 15. Curremus in odor em unguentorum tuorum ....
f. i8b dum canimus amoris canticum. Curremus in odo-
rem unguentorum tuorum. (Rolle's De amore dei contra
amatores mundi follows, " Quoniam mundaniorum ....")
f . 39. (Without incipit or heading.) Admirabar amplius quam
enuncio .... (The short text of the Incendium follows,
the chapters being unnumbered.)
f. 152!) saluus ero. Amen. Explicit liber de incendio
amoris et incipit quomodo perueni ad incendium amoris.
Omnis accio laudabilis ( = Epistola Anselmi) ....
uoluntati dei ; (then, without any mark or capital) si quis
1. Old catalogue, MS. L. 22.
26 OXFORD MANUSCRIPTS
sancte aut iuste uiuat ( = chapter 12 Incendium) .... cor-
poralem. Cum infeliciter florerem ( = chapter 15 Incen-
dium) .... incitemini. Intelligendum eciam ex magno
amoris incendio .... gaudebunt. Explicit quomodo
perueni ad incendium amoris.
(Domine deus meus, etc.)
S. John's Colleg-e MS. i2j = (t).
Coxe's Catalogue, Part II, p. 37. " Codex chartaceus, in
4to, sec. XV, ex dono Job. Whyte de Suthwycke.
I 555-" Thin volume, ink faint, and writing not very
clear; not foliated.
f. i. Incipit tractatus de amore dei contra amatores mundi.
f. 25. Admirabar amplius quam enuncio .... (The short text
of the Incendium follows. Chapters not marked or num-
bered, but spaces left for capitals at beginning of para-
graphs. Small marginal notes at intervals, " Nota de
conuersione suo," etc.)
f. 565 saluus ero. Amen. Explicit tractatus uocatur
incendium amoris. (Then some verse scribbled in a
different hand, with the names Bloxham and Alexander
Biseld occurring in it.)
f. 57. Incipit tractatus super canticum canticorum. Suspirantis
anime deliciis .... (as Vesp. E. i ; but very closely
written, and not easy to read) ....
Quia meliora sunt (the scribe has written against this
in the margin) :
Non in carne tibi net fiducia, carnem
Comprime ne reprimat te uiciosa caro.
Cum laudassat sponsa ....
Expulsus a paradiso .... retinentem : ergo oleum
effusum nomen tuum. (Then, missing the sections
Oleum and Adolescentule.)
Trahe me post te . . . . felicitate clamabit, trahe me
post te.
Curremus in odorem, etc. Ecce fratres. . . .
f. 775 dum canimus amoris canticum. Curremus in odorem
unguentorum tuorum. Omnis accio laudabilis ( = Epistola
Anselmi).
f. 78. Si quis sancte .... (Incendium, chapter 12) .... (pro-
bably also chapter 15, not marked.)
f. 786 corporalem. Ex magno amoris incendio ....
S. JOHN'S MS. 127 27
eternitaliter gaudebunt. Amen. (In different hand :
Johannes Blexham est bonus homo, hec dicit iohannes
Wodestoke senior.)
fMagdalen College MS. 115 does not contain Rolle's
Canticles, i.e., Comment on the Song of Songs,
as Tanner, Bibliotheca Britannica, p. 374, note 3,
implies. The mistake probably arose because Rolle's
Comment on the Old Testament Canticles (really the
conclusion of his Latin Comment on the Psalter
" Magna spiritualis iocunditas") are written out twice
over, i.e.
f. 158. Hie incipit super sex psalmos canticorum Confitebor tibi
Domine, etc.
f. 166. Exposicio Ricardi Hampoll super sex cantica. Canticum
Ysaie. Confitebor tibi Domine.]
OTHER MSS.
Lincoln Cathedral MS. C. 4, 6 = (w).
Vellum, loin, by 6in. Sec. XV early. With wooden
covers, not foliated. In different hands, first part of
book very careful and clear : later part more con-
tracted. Beautiful initials, with very spirited little
drawings in colour, and in margins : monks, kings,
devils, the Last Judgment, monks holding devil's nose
with tongs, etc., etc. On fly leaf, in early XVI-century
hand :
Habentur in hoc libro.
Elucidarium Anselmi.
Sentencie ex patribus.
Versus aliquot cenigmatici.
Meditaciones d. Bernardi.
Uarii tractatus Richardi Rolle Hampole Eremite. Viz :
Uehiculum uite.
Melodia amoris.
Incendium amoris.
Commendaoio uite eremetice.
De nomine ihesu.
In locis aliquot libri lob.
Obiit Rich, de Hampole anno domini 1349.
28 OTHER MANUSCRIPTS
(About half-way through book, opposite illustration of
gaily dressed man in elaborate head-dress, standing
between a furry devil with bat's wings and a monk in
white). Ne tardes conuerti ad dominum (i.e., Rolle's
Emendacio uite. Besides the ordinary 12 chapters, chap-
ters 13 and 14 are added : the work ends, apparently im-
perfectly, before a missing folio).
Melodia amoris (in later hand). Admirabar amplius
quam enuncio (the short text of the Incendium follows,
complete till chapter 32 ; the rest is missing, till almost the
few last lines of the short text which ends :).... saluus
ero. Amen. Nam exuta a carne (a Latin sentence or two
of the scribe's comment) .... Explicit tractatus com-
pilatus a Ricardo heremita qui uocatur incendium amoris
cuius anime propicietur deus. Amen. (This explicit is
not marked in red, although some parts of the text are,
for no special reason. This is probably the reason why
the sixteenth century scribe called the book Melodia
amoris, having missed the explicit.) Some remarks of
the scribe's follow : to the effect that hermits have greater
temptations than "alii labiles," and therefore a hermit or
anchorite should be apprehensive when not tempted, as
S. Gregory says; and "resistere ualemus."
(Rubric : Incipit tractatus de hoc nomine ihesu com-
pilatus a Ricardo heremita.) Oleum efiusum nomen tuum
.... Nomen ihesu uenit in mundum (i.e., the Oleum
section of Rolle's Comment on the Canticles) .... ergo
sit nomen ihesu benedictum in secula seculorum. Amen.
Explicit tractatus de nomine ihesu compilatus a Ricardo
heremita.
In lecciones que ad suffragia mortuorum leguntur :
Parce mihi Domine .... (The last part is apparently
missing, the work ending, after Miserere mei heading,
". . . . seculorum gaudiorum carnales.")
Lincoln Cathedral M S. B. 4. i=(v).
Vellum, i2in. by 8in., with wooden covers, not foliated.
Straggling writing, in two columns. The first part of
the book is taken up by Grossetete's Dicta, followed by
a table of contents, and a note. 1 Then follows
1. "In libello dictorum Lyncolniensis sunt capitula 147, quorum quedam
sunt breuia nerba, que dum in scola morabar, scrips! breuiter et incomposito
sermone ad memorandum ; nee sunt de una materia nee ad inuicem
LINCOLN CATHEDRAL MS. B. 4.1 29
Quoniam karissime in uia uite (i.e., the Speculum pecca-
toris sometimes attributed to Rolle) .... quomodo nouis-
sima tua prudenter prouidens, etc. Explicit speculum
peccatoris Augustini.
Nequaquam, ut quidam aiunt, aliquos in amore christi
ardentes (i.e., a passage from the Prologue of the Incen-
dium. About five chapters from the long text follow in
proper order, then various passages from the long text.,
then Omnis accio laudabilis, and another passage from
the Incendium (Cellas namque deserere ex racionali
causa), then part of the third section of the Comment on
the Canticles, ending, "ergo sit nomen ihesu benedictum
in secula seculorum," followed by
Adolescentule (part of the section of the Comment on the
Canticles follows) then Adhuc tamen karissime frater
potes in preclarissima passione domini (i.e., not the
Incendium, but probably Rolle) Dubitatur a quibusdam
(i.e., a few more passages from the Incendium, ending
with the explicit of the short text) .... saluus ero. Ex-
plicit Incendium amoris secundum Ricardum Hampull
(i.e., the MS. thus contains the greater part of the long
text of the Incendium, with parts of the third and
fourth! sections of the Comments on the Canticles in the
middle, and ends, curiously enough, with the explicit of
the short text).
Durham Cathedral MS. B. IV. 35 = (TO).
Vellum, loin, by 6 in. Sec. XIV. Bound with 3 fly-
leaves of closely written vellum.
f. i. Incipit titulus de ligno uite. Christo cruxifixus sum. . . .
f. 6b per infinita secula seculorum. Amen.
f . 7. Tractatus de quattuor uirtutibus Cardinalibus. (In small,
upright, probably mid-sixteenth century hand.) ....
f. 316 in primes qui referentur.
f. 32. (Blank sheet originally, on which has been written in a
later hand : Ricardus Ayer (or Axer ?) curatus de Eluet
(i.e., Elvet near Durham) discreto uiro necnon discrete
curato de Akland : Notum tibi sit, mi frater in christo (a
certificate concerning the publication of some banns of
contrectata, quorum titulos posui ut facilius quo uellet lector inueniret.
Spondentque plerumque plus aliquando tituli quam soluant capitula lectori.
Quedam uero sunt sermones quos eodem tempore ad clerum uel populum
feci," etc.
1. See p. 61.
30 OTHER MANUSCRIPTS
marriage follows, with signature of Ricardus Ayer, and
the date : apud Eluet decimo die maii anno domini 1439).
f. 32&. Parabola lohannis de Warton. Quattuor homines eunt
audire uerbum dei ....
f. 33. Admirabar amplius quam enuncio (the long text of the
Incendium follows. Another early hand has written in
the top margin : Incendium amoris, and a much later
hand has written, " Ricardi Heremite de Hampole, nomen
scriptoris in fine legitur, f. 916 and f. ii2b." The writing
of the Incendium itself is irregular, pointed, and certainly
fourteenth century j 1 it is in one column, 26 lines to a
page. There are no chapter-headings or annotations, and
initials, though coloured red, are very simple. Though
the MS. is undoubtedly early, it is unlikely that it is
"the book in Rolle's own hand " mentioned by John
Newton. The conclusive argument against this is the
omission of a sentence in chapter 15 which all the other
long text MSS. contain (see p. i88n), and of a few other
words in that chapter. The cramping of the writing also
on the last page but one of the Incendium (f. 91, which
suddenly has 42 instead of 27 lines to a page), suggests
that the scribe feared he should not be able to copy the
remainder of the Incendium on to that quaternus, rather
than that Rolle wrote the page himself. One would also
have expected to find Rolle's original manuscript of the
Incendium marked at chapter 15, " Quomodo perueni ad
incendium amoris," a note in the first person frequently
found in other MSS. At the bottom of f. 33 is written
a very faint, small note, in a hand as early, and perhaps
the same, as that of the text : " Incipit liber qui uocatur
Incendium amoris R.H." The chapters are not num-
bered, but marked with capitals, and there is no division
into books. The text is, with very few variants, that of
(;') as corrected by Newton.)
f. 91 b in secula seculorum. Explicit Incendium amoris
Ricardi Heremite (a different, but an early hand has
added :
si quis sentiret quo tendet et unde ueniret
nuncquam gauderet set in omni tempore fleret).
f. 92. Quoniam mundaniorum. (An eighteenth century hand
has added : " Liber de Amore Dei contra amatores mundi.
1. Canon Greenwell was kind enough to date the MS. for Miss H. Allen.
DURHAM CATHEDRAL MS. B. IV. 35 31
secundum Ricardum uenerabilem Heremitam de Ham-
pole.") ....
f. nab te mecum et meis commendo sine fine, etc. Amen.
Explicit liber de Amore dei contra amatores mundi
secundum Ricardum uenerabilem Heremitam de Hampole.
Amen quoth J.H. (The scribe's initials. This does not
afiect the question as to whether Rolle himself wrote the
Incendium, as the writing of the De amore dei, though
early, is quite a different one. The initials of the scribe,
J.H., recall the owner of (r), " lohannis Hanton, mona-
chus Ebor.," but Mr. Madan has kindly compared the
writings for me, and considers them not to be identical.)
Nota quod ab inicio alteracionis uite (the note follows, as
printed p. 188, which is given also by the scribe of (I).
The Durham scribe, J.H., gives "abscondit" for "ascen-
dit," "consumptus" for "consummatus," which seem less
good readings, and " purificacionis " instead of " uisita-
cionis" for the date of the dream. Probably both J.H. and
the scribe of (1) had a common source, which may or
may not have been a note made by the Hermit of Tanfield
on the MS. of Rolle's which he possessed.)
f. nab. Incipiunt meditaciones Ricardi de Hampole.
f. 113. Euigila anima mea . . . . f. 115 = end of book.
Hereford Cathedral MS. O. VIII. i=(*).
Folio, vellum, i6in. by nin. Dated by Canon W. W.
Capes as Sec. XIV late, or Sec. XV early, probably
the latter; in wooden covers, and chained. Writing
very clear, in two columns ; not foliated. No headings
or marginal comments. On the inside of the cover, a
XV-century hand, probably the owner's, has written :
" liber M(agistri) Oweyin' lloid'," and on the back of
the volume, under a horn label, 1 is written " Ex dono
magistri Oweni Lloyd quondam Canonici huius eccle-
sie." These notes are probably the source of an entry
in the manuscript, List of Benefactors to Hereford
Cathedral Library, to be found in the library; under
the heading " Ex dono doctoris Oweni Lloyde huius
ecclesie canon ici " the names of 26 MSS. are given,
1. The books left by Newton to the Chapter of York were "horned and
chained " exactly as this volume, see p. 79.
32 OTHER MANUSCRIPTS
among them : " MS. O. VIII i, Psalterium, canticum
canticorum, et Apocalypsis, glosa. Folio." There is
no complete list of the canons of Hereford at this date,
and as Dr. Owen Lloid seems not to have held a
prebend as well, I have not been able to identify him
with certainty. He may very probably have been the
Owen Lloid mentioned in Le Neve's Fasti as arch-
deacon of Cornwall 1466-7, chancellor of Exeter in
1467, as collated to the archdeaconry of Barum (Barn-
staple) 10 Dec., 1477, and to the archdeaconry of Totnes
on 15 Feb., 1478. No other " Owen Lloid " fits as
regards dates. On the fly-leaf a XV-century hand
has written :
1. Glosa super psalterium secundum ....
2. Glosa super cantica canticorum secundum ....
3. Quoddam opus solempne uenerabilis heremite Ricardi
Hampul, continens in se quattuor libros quorum primus
dat regulam uiuendi et continet duodecim capitula.
Secundus dat liber : de amore dei. Tercius (space
follows. The Incendium follows here in the MS., and is
marked " hie incipit liber tercius"; the "fourth book"
is the Melos contemplatiuorum. Cf. (1), ff. 103, 103).
4. Item glossa super psalmum quicunque unit et super
psalmum magnificat et super apocalypsim. For this
arrangement, cf. (1), p. 18.
f. i. Magna spiritualis iocunditas ( = Rolle's Comment on the
Psalter, till his comment on Psalm 150, "Laudate dominum
in sanctis eius, etc. : laudat dominum quia non nisi
spiritualiter laudandus e^t . . . ." Rolle's Comment on
the Six Old Testament Canticles follows (misdescribed on
fly-leaf and in Catal. as Glosa super Canticum Cantico-
rum), i.e. :
Confitebor tibi domine (Canticum Isaye).
Ego dixi in corde meo (Cant. Ezechie).
Exaltauit cor meum (Cant. Anne).
Cantemus domino (Cant. Moysi. Ex. xv).
Domine audiui (Oracio Abacuch).
Audite celi (Cant. Moysi. Deut. xxxii).
(Three blank folios : then)
Regula uiuendi distincta in duodecim capitula. Ne tardes
HEREFORD CATHEDRAL MS. O. VIII. i 33
conuerti ad dominum .... (i.e., Rolle's Emendacio uite}
.... graciarum accio in secula seculorum. amen.
Hie incipit secundus liber Ricardi heremite uenerabilis
Hampole de am ore dei contra amatores mundi. Quoniam
mundaniorum. ((I) classes also the De amore dei as
Book 2, and the Incendium as Book 3) ....
.... commendo sine fine. Amen.
(In top margin, hie incipit liber tercius.) Admirabar
amplius quam enuncio .... (The long text of the Incen-
dium follows ; the chapters are marked with capitals, and
the text is complete as far as chapter 19, " Si delec-
taueris " ; but from here onwards there are no markings
or headings, and the text is merely a selection of passages
from the Incendium, ending, without any break, with a
passage from the end of Rolle's Comment on the Canti-
cles : so that the Incendium appears to have as explicit,
the explicit of the latter : "dum canimus amoris canticum
Curremus in odorem unguentorum tuorum.")
Amor utique audacem efficit animum ( = Rolle's Melos
contemplatiuorum. In the margin is written : " Hie
incipit quartus liber de melis angelicis et faciatis bonum
spacium." In the top margin is written : " Incipit liber
quartus." The end is imperfect :".... caritatem caris-
simam cunctis commendo. amen, deo gracias."
Hie beatus Athanasius ( = Rolle's Comment on the Atha-
nasian Creed) .... nunquam deficient.
Magnificat anima mea ( = Rolle's Comment on the Mag-
nificat) .... ad quos perducat nos christus ihesus.
Apocalypsis ihesu christi quam dedit ( = Rolle's Comment
on the Apocalypse) .... habebat arcum scilicet sanctam
scripturam. ( = end of volume.)
John Rylands Library, Manchester, MS. 1 8,932 = (y).
Paper, Sin. by 6in. Writing probably early XV-century,
31 lines to page. Occasional vellum folios. MS. not
foliated.
f. 2. longus est utique incolatus meus : quia amore langueo
.... peregrinus igitur ego sum et aduena, sicut omnes
patres mei (Psalm. 38. 13). . . . (i.e., part of the first
section of Rolle's Comment on the Canticles, " Suspirantis
anime deliciis," .... Probably the MS. has about three
folios missing, and originally contained the whole Com-
ment on the Canticles, see explicits.) ....
34 OTHER MANUSCRIPTS
f. 9. Quia meliora sunt ubera tua uino, fragrancia tua unguen-
tis optimis. Fidelis et delicate depasta .... (i.e., Sec-
tion 2 of the Comment on the Canticles.) ....
f 12. Cum laudasset sponsa ....
f. 13 b ad christum suspirando clamans : Osculetur me
osculo oris sui, quia .... optimis. Explicit primus
tractatus. Incipit secundus tractatus super Canticum
Canticorum. Expulsus a paradiso pro transgressione . . .
f. 15. Oleum effusum nomen tuum : ideo adolescentule dilexe-
runt te nimis. Nomen ihesu uenit in mundum ....
f. 18 in secula seculorum. Ideo adolescentule dilexerunt
te nimis .... Trahe me post te.
f. 25. Curremus in odorem unguentorum tuorum ....
f. 31 unguentorum tuorum. Incipit Prologus Ricardi de
Hampole heremita de incendio amoris. Cap. i. Admira-
bar amplius quam enuncio ....
f. 316 sorciatur. Incipit liber qui uocatur Incendium
amoris. Cap. ii. Nouerint uniuersi. (The short text
of the Incendium follows, the chapters being marked and
numbered i xxix, very similarly to the short text manu-
script (o), see p. 36.)
(The chapter " Dulciorem uoluptatem " is marked xxv.
Omnis accio xxvi, Si quis sancte xxvii, Cum infeliciter
xxviii, Ex magno amoris xxix. The writing is very
similar to, if not the same as, that of the Comment on the
Canticles in (/), and the variants in the two MSS. are
peculiar and nearly always agree. This is specially
noticeable in the Prologue, where both have "imagina-
torie" for "imaginarie," "compertus sum" for "continui,"
"non enim disputando sed agendo scietur ars amandi"
for "non enim disputando sed agendo scietur, atque
amando.") ....
f. 65^ saluus ero. Amen. Cap. xxvi. Omnis accio
.... Cap. xxvii. Si quis sancte ...
f. 66b corporalem. Cap. xxviii. Cum infeliciter.
f . 68 incitemini Cap. xxix. Ex magno amoris ....
f. 68b in celis gaudebunt. Amen. Incipit tractatus
Ricardi Hampole Heremite. de Amore dei contra Amatores
mundi. Capitulum primum. Quoniam mundaniorum . . .
f . 90 commendo sine fine. Amen. Explicit liber de
Amore dei contra amatores mundi. Ricardus Hampole
Heremita.
RYLANDS MS. 18,932 35
f. gob. Bonauentura. Nota de his tribus sequentibus, Augusti-
nus : Hec uero mentem sursum attollunt.
f. 91. In reuelaclonibus beate maiilde legitur (prob. Revelations
of Mechthild of Magdeburg) ....
Ricardus Hampole Heremita. Tria uero exercicia cognos-
cere debes, quibus succendimur ad amorem dei, scilicet,
Sacra leccio, oracio et meditacio. Leccio amantem, scili-
cet christum quem amare debemus, nobis insinuat.
Oracio ad amorem christi nos inflammat, Meditacio in
amoris dulcedinem nobis subministrat ....
Legitur in Reuelacionibus sancte Matilde ....
f gib. De reuelacione Katerine de Senio. I tell the that no
penaunce which a dedly body may suffre .... (Quota-
tions from the Revelations of S. Bridget follow : "in
capitulo lxvi. Sicut receptaculum aque molendinario
retinet .... libro sexto capitulo xxxix dominus dixit
quod non est minimum uerbum nee eciam minima cogi-
tacio .... Item de eodem libro, Ornatus uoluntatis sunt
sancte affecciones . . . ." De sancta Katerina. (About
15 folios follow in different hand. Bound up with the
manuscript is a very early Caxton folio.)
Bibliotheque Nationale de Paris.
MS. Lat. 15,700, ff. 406 70, kindly examined for me by
M. Couderc, contains the long text of Rolle's Incen-
dium Amoris, with chapters 12 and 15, and the explicit
" in aula celesti imperatori in secula seculorum."
INCIPITS AND EXPLICITS OF CHAPTERS OF THE LONG
TEXTS OF THE INCENDIUM.
Prologue. Admirabar sorciatur.
Cap. Cap.
1. Nouerint suas. 8. Ex magno castis.
2. Manifestum uidere. 9. Si temporalis proponit.
3. Contemplatiui - inspiret. i O . Dicitur-lingent.
4. Amoris consolatore. n. Animam quieto.
5. Inter omnia reputare. 12. Si quis corporalem.
6. Abundancia- seculorum. 13. Extiterunt - exaltauit.
7. Si ideo merearis. 14. Beatus lob augeatur.
36 INCIPITS OF CHAPTERS
15. Cum inf eliciter incitemini. 29. Anima bibit.
16. Deuotus dilectus. 30. Sed quere descendit.
17. Ex munditate diuitibus 31. Quoniam exardescet.
18. Caritas subdunt. 32. Electus emittit.
ig. Si delectaueris morietur. 33. Sed in hoc cruciandi.
20. Ad hanc oraret. 34. Reuera langueo.
21. Dubitatur potuerunt. 35. O Ihesu gloriatur.
22. Incendium gaudium 36. Electi modulatur.
(lucrum). '37. Languentis studunt.
23. Si sordes odire. 38. Insolubili contristat.
24. Cum quis gloriatur. 39. Amicicia transeamus.
25. Excellencia peccare. 40. Diuinitatis sustinentes.
26. Uoxlanguentis consecrata 41. Actus moriatnur.
27. Humiles corda. 42. Dulciorem seculorum.
28. Attende transit.
THE CHAPTERS OF THE INCENDIUM AS NUMBERED IN
VARIOUS SHORT TEXT MANUSCRIPTS.
Numbering of Laud MS. 202.
f. 42. Admirabar. Prologus. ((y) counts as Cap. i, Nouerint
Cap. 2, etc.)
f. 43. Nouerint Cap. i. ((h) counts also Manifestum est.)
f. 45&. Contemplatiui 2. ((5) omits.)
f. 46. Amoris 3. ((fo)i (t), (w) have Inter omnia que agimus
also with capital.)
f. 486. [Nihil enim tarn suaue.] 4.
f. 49. Animam humanam 5. ( = Cap. n of L.T.'s.)
f. 5ob. Extiterunt 6. ( = Cap. 13.)
f. 5ib. Beatus lob 7.
f. 53b. Deuotus 8. ( = Cap. 16.)
f. 55?). Si delectaueris 9. ( = Cap. 19.)
.56. Dubitatur 10. ( = Cap. 21.)
f. 57. Incendium n. ( = Cap. 22.)
f. 58. [Seruus enim Christi] 12. ((s) omits.)
f. 586. Uox languentis 13. ( = Cap. 26 (h), (t), (u), (x) mark also
[Inuenitur enim Christus in corde] as chapter.)
f. 61. Quoniam autem 14. ( = Cap. 31.)
f. 62. Electus igitur 15.
f. 63. Sed in hoc sciat 16.
f. 636. [Uidete et intelligite] 17. ((h) does not number chapters,
but calls this = Cap. 22.)
f. 645. Reuera non absque (number missed = Cap. 34).
NUMBERING OF CHAPTERS 37
f. 645. Electi autem qui amori 17. (Cap. 36.)
f. 67. Languentis spiritus 18.
f . 69. [Fugiamus ergo] 19.
f. 69?). Diuinitatis amor 20.
f. 716. Dulciorem uoluptatem 21. (Cap. 42 = last chapter of
L.T.'s.)
f. 73. Oleum efiusum 22.
f. 76. Adolescentule 23.
f. 82. Curremus 24.
f. 876. Omnis accio 25.
f. 88. Si quis sancte 26 (most S.T. manuscripts mark Cum infeli-
citer also),
f. 90. Ex magno amoris incendio 27.
(2) SUBJECT MATTER OF THE INCENDIUM.
The life of Richard Rolle of Hampole, the author of this
treatise, has been treated by Dr. C. Horstman in his
Richard Rolle of Hampole and his followers, 1 and more
recently, though more shortly, by Miss Hope Allen, in a
monograph on the Authorship of the Prick of Conscience. 2
The monograph deals with the subject of the general biblio-
graphy of Rolle, but does not go at length into the question
of his life : this however will be dealt with in Miss Allen's
forthcoming work, entitled A Descriptive Catalogue of the
Works of Richard Rolle of Hampole, which will render a
formal biography of Rolle here unnecessary. We are
dependent for the dates of Rolle's birth and death on notes
in the manuscripts of some of his works, and for the other
facts of his life upon some autobiographical passages in
the Incendium Amoris? which were introduced into his
office. 4 Though Rolle was never canonized, this office was
compiled in readiness for that eventuality by the Hampole
nuns with whom he passed the last years of his life. The
outline, as supplied by these sources, is familiar : Rolle
1. Library of Early English Writers, London, 1895.
2. Radcliffe College Monographs, no. 15, Boston and London, 1910.
3. For a modern edition of Richard Misyn's (1434-5) translation of
Rolle's Incendium Amoris, see 'Miss F. M. Comper's The Fire of Love
and Mending of Life, 1913.
4. Surtees Soc., no. 75, ii, col. 785, and Fire of Love, pp. xlviii, 1, liv.
38 ROLLE'S LIFE
was born, 1 about 1300,2 at Thornton Dale, in the East
Riding of Yorkshire, and, according to the office, was sent
to Oxford by the patronage of Thomas Neville, 3 archdeacon
of Durham about 1316. Scholasticism was not essentially
hostile to mysticism, but Rolle, according to his own
account, found the scholastic teaching at Oxford sterile and
unprofitable, and about the age of nineteen returned to his
Northern home, to enter upon the life of a wandering
hermit. " I give thanks to God," he says in the Incendium,
" Who, without any merit of mine, for my good and for
His honour thus chastened His child, thus affrighted His
servant, so that it seemed to me a sweet thing to flee the
few and transitory delights of the world." 4 Other pass-
ages bear witness to his disgust at the intellectual subtlety
he found prevalent at Oxford, and at the "great theologians,
wrapped about in endless questionings," and their teaching.
Nevertheless, Rolle was not a mystic "in vacuo" : he lived
in the same century as Hilton and Julian of Norwich,
Eckhart and Ruysbroeck, Tauler and Suso, S. Catherine of
Siena and Dante Alighieri. The works of earlier mystics,
S. Bernard, S. Bonaventura and the Victorines were
studied by the spiritual guides of the day; and the
teaching and methods of these writers appear in solution
in Rolle's own writings. Rolle quotes, for a mediaeval
writer, singularly little, owing probably to his manner of
life, cut off from books, 5 and this makes it difficult to assess
the influence of particular writers upon him. But while
all the evidence points to his having had only a second-
hand acquaintance with the continental mystics, his inherit-
ance of a deposit of mystical thought is quite clear.
1. He was the son of William Rolle. Whittaker's Richmond has no
reference to a "Rolle" family; G. H. Plantagenet- Harrison, in his History
of Yorkshire, has one or two references to a Richard de Rollos and a
William de Rollos in the reigns of Stephen and John, but nothing later.
2. See p. 19.
3. Le Neve, Fasti, iii, 303.
4. Incendium, p. 178.
5. Perhaps also to his dissatisfaction with the writings of others on
the subject of contemplation, as he tells us in the Incendium, cap. 32, p. 237.
HAMPOLE 39
Of Rolle's life and wanderings, from the age of nineteen
till his death in 1349, little is known, except that his first
patron was Sir John Dalton, whose son had been Rolle's
friend at Oxford, and that he passed the last years of his
life in a cell near the Cistercian Priory of Hampole, or
Hanepole. The present village, a few miles north of
Doncaster, lies at the bottom of a decidedly marked valley,
along the southern ridge of which passes the road from
Doncaster to Wakefield. The by-road to Hampole turns
off at right angles, and crosses the valley and the little
stream, by which the old Priory probably stood. The front
gable of the village school has some old stones built into it,
so that the peak of the roof now terminates in the empty
niche of a saint, and a rather squat and solid stone cross :
a probably mistaken local tradition regards these as having
been taken from the site of Rolle's cell. Two stones now
standing in a neighbouring cottage garden, 1 the fretted
pendant of groined roof, and a monk's head and shoulders
which once formed a corbel, are much more probably
remains of the Priory itself, of which even the exact site is
now unknown. Here Rolle passed the last years of his life,
and here probably he wrote the Incendium; but of his
intermediate wanderings nothing is at present known.
Some passages in the Incendium seem to shew that he was
dependent, at different times, on different people for main-
tenance, but not that he was continuously wandering,
depending on the chance alms of those with whom he came
in contact. " It is no shame to a hermit to change his cell,"
he says, " though I am not speaking of wandering
monks, who are a scandal to hermits." 2 He defends
himself vigorously in this book from the charge of
vagabondage, put forward by those who regarded the
recluse life as a perfectly normal social vocation. To
understand the point of view of his "detractores," it should
1. There is also a heap of miscellaneous stones and mouldings in the
Post Office garden, collected when an old malt-house, into which they
had been built, was pulled down. 2. See p. 183n.
40 AIM OF INCENDIUM
be remembered how common a feature of the fourteenth
century was the recluse life, 1 and that its apparent and
distinctive sign was fixity of abode. The would-be recluse,
before he could retire to his cell, obtained permission from
the bishop, after shewing that he possessed means of
sustenance; but when this permission had been granted,
and the recluse had been solemnly enclosed by the bishop
or his delegate, only danger to life itself, or the claim of
canonical obedience, could withdraw the recluse from his
cell. Instances have even been known when the recluse
preferred to be burned to death, rather than leave it. The
hermit similarly, though not always enclosed, was bound
to one place of abode. Had Rolle chosen either of these
vocations, and been formally " inclusus " by the bishop,
he would have occupied a normal place in the social fabric,
and been untroubled by " detractores " : but he seems,
from what he tells us, to have held himself free to leave
whatever shelter he had found, when a prospect of greater
solitude offered itself, or the demands of his own spirit
urged him on. " For I withdrew from many, not because
they fed me coarsely and hardly, but because our manner
of life accorded not, or for another reasonable cause. For
I dare to say, with blessed Job, that fools have despised me,
and when I withdrew from them, they slandered me.
Nevertheless they shall blush when they see me, these who
said that I would not dwell anywhere, except where I might
be fed delicately." 2
The Incendium Amoris itself is a rambling biography, an
explanation of " how Richard Hampole came to the Fire
of Love " : or, as one MS. puts it, perhaps copying his
own note: " How I came to the Fire of Love." 3 The
purpose of the book is described in the Prologue :
" I have wondered more than I can tell," Rolle says,
" when first I felt my heart grow warm, and glow with no
imaginary, but with a real, and as it were, sensible flame. So
1. See Miss E. M. Clay's Hermits and Anchorites of England, Methuen,
1913. 2. Incendium, cap. 11, p. 175. 3. (I) Seep. 17.
NON DISPUTANDO SED AMANDO SCIETUR 4*
I marvelled, when that flame first burst forth in my soul, and
was in unwonted peace, through the unexpectedness of this
abundance For I had not reckoned that such a
warmth could happen to any man in this exile, .... for
even as a finger, placed in the fire, is clothed with heat
which it feels, so the soul, kindled in this manner, as I have
told, is sensible of the most real heat ; but now fiercer and
greater, now less, even as the frailty of the flesh allows. . . .
Therefore I offer this book to the sight, not of philoso-
phers and wise men of the world, nor of great theologians
wrapped in endless questionings, but of the simple and
untaught, those who seek to love God rather than to know
many things. For not by disputing, but by doing is He
known, and by loving Wherefore, because here I
incite all to love, and I shall seek to explain the burning
and supernatural feeling of love, let this book be allotted
the title of Fire of Love."
The book itself takes forty-two chapters to accomplish
this end, and is quite without the structural plan, so dear
to mediaeval writers, and in particular to S. Bonaventura.
It is, indeed, rather a series of discourses on subjects con-
nected with the life of the solitary than a complete didactic
scheme. In the Prologue, Rolle states his own desire to
prove to others the joy of the life he had himself chosen ;
the next eleven chapters are devoted to considerations
preliminary to the undertaking of such a life; then come
two chapters 1 where he passes from advice to autobio-
graphy and which contain most of the passages quoted by
the Hampole nuns in the office. The remaining chapters
are mainly a series of discourses strung together with no
particular plan, on the various difficulties of the contempla-
tive life, interspersed with prayers and meditations which
are the Latin counterpart of Rolle's better known Middle
English work. There is a great deal of repetition, and a
good deal of fairly commonplace mediaeval sermon : but
1. Incendium, cap. 12 and cap. 15.
42 CURRENT FASHIONS
the exuberant zeal of the writer saves the most rambling
passages and most frequently repeated thoughts from
dulness. The main idea of the book is simple : that the
solitary finds Him whom he loves with a rapture and
completeness which no other life affords, and that the
devotion offered by such a life to the "Omnipotens Amator"
is supreme, both as to merit and reward. " Magna est uita
heremitica, si magnifice agatur."
The Incendium has one or two references to social life
in the fourteenth century. " One woman reproved me,"
Rolle says, "because, wishing to correct their madness in
luxury and daintiness of dress, I gazed too long at their
outrageous adornments ; and she said to me that I ought
not to look upon women enough even to know whether they
wore horned headdresses or not ; and methought she fairly
answered me." l He refers in another place to the awe-
inspiring size of their "horned headdresses" 2 ; "the
women of our time are much to be blamed, for they have
invented new ornaments for their heads and bodies, and
clothed themselves in them with such great and marvellous
vanity, that they strike terror and amazement into beholders.
Not only do they, contrary to the word of the Apostle, go
in gold and braided hair, serving pride and wantonness,
but they even transgress human decency and the nature
given by God, and wear upon their heads horned head-
1. See p. 178.
2. Mr. G. G. Coulton supplies me with John Lidgate's reference to
women's "homes," in the poem printed in Wright and Halliwell's Reliquiae
Antiquae, I, 79, which has the suggestive refrain :
"Beaute will shewe, thogh homes were away."
One verse may be quoted :
"Grettest of vertues is humylyte,
As Salamon seith, sonne of sapyence,
Most was accepted onto the Deyte.
Taketh heed herof , gevethe to his wordes credence,
How Maria, whiche hadde a premynence
Above all women, in Bedlem whan she lay,
At Crystys birth no cloth of gret dispense,
She wered a koverchief, homes were cast away."
J. H. Wylie, (Henry IV, iv, p. 327) gives a list of brasses and effigies
illustrating the horned head-dress ; but his statement that Queen Anne of
Bohemia brought " the horned or mitred cap " with her to England in 1381,
seems to post-date the arrival of the fashion in England. (Ibid., iii, p. 452.)
Rolle died 1349.
HEADDRESSES 43
dresses, broad, and of a terrifying size, made of hair not
growing on their own heads. 1 And some of them, seeking
either to hide their ugliness or increase their fairness, paint
and whiten their faces with the dyes of deceitfulness. Both
men and women in their vanity wear clothes carven in the
newest mode, and they pay no heed to what beseems nature,
but to what the last rumour of vanity has introduced, at the
devil's prompting." 2 In another place, Rolle denounces
those who counsel women to their hurt, and "lest they be
offended, either will not or dare not forbid those things
which it pleases women to use, although they are evil."
In another place Rolle describes the men whom he con-
siders most sure of future damnation, perpetratores, a word
translated a century later by Misyn as purchesours, i.e.
probably those who bought to sell for exorbitant profits,
offending against the mediaeval doctrine of the just price.
"Among those forsooth who are bound by the vices of this
world, of none of them is there, as it seems to me, so little
hope of salvation as of those whom the common people call
' perpetratores.' For when they have spent all their youth
and strength in obtaining other men's goods, lawfully or
unlawfully, in their old age they rest, as it were, in peace,
and keep what they have unlawfully obtained. But
because their conscience is afraid, and their sin bears witness
of damnation, they merely cease from unjust exactions, but
fear not to use the goods of others as if they were their
own." 3 " The great also, and rich men of the world, who
burn ever with hungry desire to acquire other men's
possessions, and grow into greatness and worldly power
by their wealth of goods, and buy for a small price what
will be (according to worldly wealth) of great value; or
who, when they are given office by the king or nobles, take
many presents undeservedly and unearned," 4 let such
1. S. Bernardin of Siena has a parallel passage, rebuking the " woman
who comes to Mass, her head not only a mass of flowers, but of gold
and precious stones, of false hair and dye." He denounces also women's
"tails" or trains, addressing an offender as "O domina caudata"; and
using the word as a synonym for luxury, he reiterates that the poor are
oppressed by the " dura incompassione caudarum." cf. Baroness von Hiigel,
Saint Bernardine of Siena, p. 150. 2. p. 266. 3. p. 231. 4. p. 231.
44 CURRENT PIETY
men hear what blessed Job said, etc. ; and he launches forth
into texts against them.
Rolle has as hard things to say against the current piety
and current learning of his time, as against worldliness and
current fashions. "The wicked however, behave altogether
foolishly toward God They enter the church, fill
the walls, beat their breasts, give forth deep sighs, but
feigned ones clearly, because they reach the eyes of men,
not the ears of God. For when they are in church in body,
they are distracted in mind with those worldly goods which
they either have, or desire to have : and thus their heart is
far from God Many give bread to the poor, and
perhaps clothes to the shivering, but when their alms are
done in mortal sin or for vain glory, or assuredly from those
things which they have unjustly gained, they are in nowise
pleasing to the Redeemer, but provoke the Judge to wrath.
.... For the devil owns many whom we reckon good.
For he has men who are almsgivers, chaste, humble, that is,
men who confess themselves sinners, wear sackcloth and
afflict themselves with penances For he has some
zealous in labour and instant in preaching : but there is no
doubt that he completely lacks those who are burning in
love, and ever thirsty to love God, and uneager for vanity." 1
In other passages Rolle complains of the insincerity and
half-heartedness of almsgivers, and the impossibility of
friendship between the poor and the rich. " For some men
have so loved one another, that they have almost believed
that there was but one soul in them both. But he that is
poor in worldly goods, though he were rich in mind, is far
distant from such a love. For if a man must ever take, and
can rarely or never give, strange indeed would it be if he
had a friend whom he could trust in all things. Yet it
would profit a rich man to choose a holy poor man, even for
his special friend ; for Christ said, ' Make to yourselves
friends, that is, holy poor men, who are the friends of God.
1. pp. 149, 160.
CURRENT LEARNING 45
For I have found certain rich men who gave food to those
whom they reckoned holy poor men : but they would not
give clothes or other necessaries, thinking they had done
enough if they had given food : and thus they make to
themselves but half-hearted friends; or they care no more
for the friendship of holy poor men, than of evil ; and of
all that they might give, they keep aught that is precious
for themselves or their children, and what is worse, oft-
times the poor seem but a burden to the rich." 1 In this
passage Rolle is obviously reminiscent, and the frequency
with which he reiterates that friendship is impossible
between a rich man and a poor is perhaps an allusion to
some difficulty between himself and his first patron, Sir
John Dalton.
Beside the passage in the Prologue, where Rolle dedicates
his book " not to philosophers, nor wise men of this world,
nor great theologians wrapped about in endless question-
ings," he inveighs in other places against those who have,
as he phrases it, " inter sapientes insanos seminauerunt
superbiam." He quotes the saying of S. Anselm, that
"an old wife is often more expert in the love of God than
the theologian," "because he studies for vanity that he
may be known and appear glorious, or that he may acquire
pensions and honours : and he deserves to be esteemed no
wise man, but a fool." 2 " Philosophers have toiled much,
and yet have passed away without fruit : and many who
seemed Christians have done great things and shewn
wonders, and not merited salvation : for not to doers, but
to God's lovers belongs the abundance of the heavenly
crown. " s In another place Rolle complains of the in-
adequacy of the descriptions of these doctors as compared
with his own experience, and the remark is evidence that
he had not derived his theories from any one special
mystical writer: "Thus it happens to this manner of lover,
what I have never found or seen expressed in any doctor's
1. p. 197 2. p. 160. 3. p. 194.
46 THE RECLUSE LIFE
writings : namely, that song shall burst from his lips, and
his prayers shall be sung with spiritual symphony and
heavenly sweetness." 1 The humble contemplative, he
says, shall be taught with wisdom from on high : " But
those taught by wisdom acquired, not inshed, and those
swollen with folded arguments will disdain him, saying :
'Where did he learn? Under what doctor did he sit?'
For they do not admit that the lovers of eternity are taught
by a doctor from within to speak more eloquently than they
themselves, who have learned from men, and studied all
the time for empty honours 2 ; but these fools, who are
puffed up with acquired learning, not filled with the divine
wisdom, judge falsely of themselves." 3
The main purpose of the Incendium is the vindication of
the life of the hermit or solitary, not merely from the charge
of laziness and vagabondage, but of inferiority to the busy
and active prelate, or the devout monk. To do this, Rolle
quotes the example of John the Baptist, " prince of hermits
after Christ," and of the north-country saint, Cuthbert, and
the Breton Maglorius. "The hermit life therefore is great,
if it be greatly led. For blessed Maglorius also, who was
full of miracles and rejoiced from his childhood in angelic
visitations, was made archbishop according to the prophecy
of blessed Sampson his predecessor. And when he was
warned by an angel who visited him, he put away the
archbishopric, and chose the hermit life, and at the end of
his life he was (divinely) warned of his death. So also
blessed Cuthbert passed from a bishopric to the life of an
anker. If therefore men like these acted thus to obtain
greater merit, what thinking man shall dare to set any state
in the church about the life of the solitary? "
Rolle's reference to S. Cuthbert is natural, for S. Cuth-
bert, whose shrine he might well have visited at Durham,
was among the most popular of north-country saints. The
source of his reference to S. Maglorius is less obvious, for
the Breton saint can scarcely have been much venerated in
1. p. 237. 2. p. 240. 3. p. 243.
S. MAGLORIUS 47
England. Rolle's words read as if he were acquainted
with the Vita S. Maglorii, 1 which relates how Maglorius,
bishop of Dol, was bidden by an angel "that he might seek
to offer ceaseless praises to the Lord, to go forth from hence,
and set forth to lead a solitary life in some desert spot." 2
and how Maglorius then left his flock and "betook himself
to the desert, where he attained great holiness, and shone
with many miracles." 3 Actually, however, he seems to have
founded a monastery at Sark, and not, as Rolle implies, to
have lived as an anker or hermit. These two saints are the
only authorities quoted in the Incendium, an exceptional
feature in a mediaeval theological treatise.
Although Rolle's estimate of the worthiness of the
solitary life is more mediaeval than modern, his estimate of
the asceticism which should accompany it is more modern
than mediaeval. His advice accords much more closely
with the dicta of modern psychologists than with that
usually given by mediaeval religious to those whom they
were instructing. " For he who would sing in the divine
love, or rejoice and burn in song, let him dwell in solitude,
and not in too great abstinence, nor let him give himself to
any superfluity. For it would be better for him in ignor-
ance to exceed the mean in a small matter, while he doeth
it with a good will to support nature, than to begin to flag
with too much fasting, and through bodily weakness have
not strength enough to sing. For the true lover of Christ,
and him taught by Christ, doth with as great zeal beware
of having too much, as of having too little." 4 The pass-
age is similar in thought to that in the Prologue, where
Rolle says that the "outpouring of eternal love came not
to him when resting at ease, nor when he was too fatigued
in body through walking, or even when he was beyond
measure occupied with worldly cares," and many other
passages.
1. Printed Bollandist Acta Sanctorum, Oct. 24, x, 782. 2. Ibid., p. 784.
3. Ibid., x, 779, and the Old French poem which describes the ceremony
of translation, printed in Claude ChastellaJn, Martyrol. Univ., p. 805.
4. p. 175.
48 THE RECLUSE LIFE
In chapter 13 Rolle speaks of the relative worthiness of
life in a community, and as a solitary. "There are some,"
he says, " who rank life in a community far higher than the
life of a hermit, and say that we ought all to hasten to join
a community if we wish to reach the highest perfection.
With these men we have little cause of dispute, because
they merely praise that life which they desire to lead, or at
any rate with which they have some acquaintance. For
there is a life which no man living in the flesh can know,
except him to whom it is granted by God to lead it, and
surely no man may judge rightly of this matter, while he as
yet knows not what it is and in what manner it is led. Most
surely I know, that if they learned to know it, they would
praise it more than other men. Others err more greatly,
for they cease not to blame and slander the hermit life, and
say, ' Woe to him who is alone.' They do not explain
' alone ' as meaning ' without God,' but as ' without com-
rade ' : for that man is alone, with whom God is not
For to him who chooses the hermit life for God's sake, and
leads it rightly : to him it shall be, not ' Woe ' but
' Winsome virtue.' Moreover, as far as I could read in
the Scriptures, I found and learnt that the highest love of
Christ consists in three things : in heat, and song, and
sweetness l ; and these three, I found in my own mind,
cannot long remain without great quiet." 2 "In the
wilderness indeed they are more clearly present : for there
the beloved speaks to the heart, even as a bashful lover,
who does not caress his love before all men, nor does he
kiss her as his friend, but only in the common manner, as
a stranger."
(3) ROLLE AND OTHER MYSTICS.
The question of the influence upon Rolle of other mystics
cannot be satisfactorily answered by a study of the Incen-
1. Rolle always reverts to these words, "feruor," "canor," "dulcor,"
in describing his own experience ; cf . pp. 151. 9 ; 174, 5 ; 180, 2, 5, 9 ;
196 ; 296. He describes the order of the " canor" and " dulcor " differently
on pp. 185, 189. 2. p. 185,
ROLLE AND OTHER MYSTICS 49
dium, but depends rather on the solution of the problem of
the authorship of several minor tracts, sometimes ascribed
to Rolle. In some of these, 1 passages are quoted from the
Fathers : S. Gregory, S. Augustine, S. Bernard, etc., by
name : but such quotations occur only in the tracts whose
authorship is uncertain, and not in Rolle's more important
Latin works : the Comment on the Canticles, the De amore
Dei contra amatores mundi, the Regula uiuendi, etc. In
the Incendium itself the only verbal quotations are from
the Vulgate, although passages occur which suggest an
acquaintance with the thought of the pseudo-Dionysius, the
Victorines, and S. Bernard. All these passages might
have been derived from an indirect acquaintance with these
writers, or merely from participation in the current theo-
logical thought of the day.
S. BONA VENTURA.
Horstman, in his Richard Rolle and his followers,
suggests that the influence chiefly traceable in Rolle's
writings is that of S. Bonaventura. Since Franciscan
influence was strong during Rolle's stay at Oxford, this is
not improbable; and Miss Hope Allen, who has studied
the works of Richard Rolle as a whole, considers that some
of them contain a good deal of the teaching of Bonaventura
in solution. The influence is, however, not at all apparent
in the Incendium Amoris, although a very interesting
confusion has occurred between the Prologue of the Incen-
dium, and Bonaventura's De Triplici Via. z It is clear,
however, that here a passage from Rolle's work was incor-
porated by a scribe in that of the Italian mystic (vide infra).
Though Horstman does not mention this confusion, it is
possible that, without having worked the matter out, he
believed Rolle to have borrowed the passage from Bona-
ventura, and to have founded the Incendium upon it ; and
that this accounts for the predominant place which he
assigns to Bonaventura among those who influenced Rolle.
This however is surmise, as Horstman gives no indication
1. e.g., the Judica me Deus, the Nouem Uirtutes.. ' < . :'
2. Opera S. Bonaventurae, Quaracchi, viii, 3.
50 S. BONA VENTURA
in his writings that he was acquainted with the confusion
between the Incendium and the De Triplici Via.
Comparing the Incendium with Bonaventura's writings
on the same subject, I can find no resemblance. Rolle's
rambling and diffuse style is as far removed as possible
from Bonaventura's carefulness of design, and lucidity of
expression. Bonaventura's De Triplici Via, which through
the above-named confusion was till recently known also as
the Incendium Amoris, deals, like Rolle's with the stages of
the contemplative life : but the lack of design in Rolle's
work contrasts strongly with Bonaventura's divisions and
sub-divisions : his three degrees of prayer, six degrees of
perfection, seven steps respectively towards the attainment
of peace, truth and love, etc. The rhythm also of Rolle's
long, involved sentences differs greatly from Bonaventura's
careful pauses, and balanced antitheses. In their respective
outlook, Rolle and Bonaventura differ even more widely :
while Rolle revolted against the scholastic method of his
day, Bonaventura accepted it fully and expressed himself
by its means. 1 Thus while Rolle in the Incendium speaks
of the three stages in his own spiritual life, he uses the terms
" feruor," " canor," " dulcor," which are drawn from his
own experience, and can only roughly be equated with
those used by other mystics. They certainly do not corres-
pond with the three stages of "purgation," "illumination,"
and "union" of the normal mediaeval scheme. Bonaven-
tura, however, adopted this traditional division in the De
Triplici Via, and elaborated it. Thus in neither style nor
thought can the Incendium be said to have derived much
from Bonaventura.
There is, however, an interesting confusion between
Rolle's Incendium Amoris and Bonaventura's De Triplici
Via, due to the occurrence of the last part of Rolle's
Prologue (" Euigilans uero animam meam .... iscius
libri titulus incendium amoris sorciatur "), in a few late
Bonaventura MSS. Rolle's Prologue is an autobiogra-
phical note, describing his own mystical experience, and
1. Cf. W. A. Hollenberg, Studien zu Bonaventura, p. 99.
THE DE TRIPLICI VIA 51
the class of reader for whom he designs the book : it is
found in all the complete MSS. of his Incendium, both in
the long and short forms of the text. 1 Miss Allen pointed
out, in her Authorship of the Prick of Conscience, z that this
passage was printed in the older editions of the De Triplici
Via (the so-called Incendium Amoris), but there seems no
doubt that it is the work of the English, and not the Italian
mystic. It is indeed, so obviously foreign to Bonaventura
in matter and style, that some of his early critical editors,
perceiving this, rejected the whole work as spurious. The
Quaracchi editors, however, discriminated between the
Prologue and the body of the work, and while rejecting
the Prologue as of unknown authorship, print the so-called
Incendium Amoris among the genuine works of Bonaven-
tura, under its old title of De Triplici Via. Their conclusion
was based on the discovery that only three out of the 299
Bonaventura MSS. contain the passage, 3 while one of these
shews the transition stage at which it became incorporated,
and has the Prologue at the end, instead of the beginning
of the work. 4
An Indulgence, written on the fly-leaf of a Cambridge
MS. of Rolle's Incendium, b suggests the council of
Constance as the possible medium by which the fusion
between Rolle and Bonaventura occurred, and there is no
chronological difficulty in accepting this theory, since the
Quaracchi editors class all the three "contaminated" MSS.
as belonging to the fifteenth century. 6 The indulgence
1. Internal evidence also shews that the Prologue is Rolle's work. For
the dominant thoughts of the Prologue, that in contemplation an actual
heat is felt by the body, cf. p. 174, canentis cors, igne exuritur, p. 189,
flagrante sensibiliter calore ; that bodily fatigue hinders contemplation, cf.
p. 174, inestimabile est hoc hominetn percipere in corpore, p. 175,
aro . . . nimia fame aut itinere impediatur, p. 185, si homo multum stet
. . . corpus fatigatur et sic impeditur anirna, p. 236, corruptibilitas
corporis animam aggravans ; that God is known by lovers and doers, not by
disputants and philosophers, cf. p. 160, procuremus pocius ut nos accendat
amor Christi, p. 194, non facientibus sed diligentibus est habundancia
celestis corone. 2. p. 133.
3. Opera S. Bonarenturae, Quaracchi, viii, pp. xiv and xix.
4. Munich Univ. Lib., codex 344.
5. (g), f. 1; printed, p. 8 ; see English Historical Review, xxix, 99-101,
Richard Rolle and S. Bonaventura.
6. Bonaventura died 1274 ; Rolle, 1349 ; the three MSS. are circa 1450.
52 S. BONAVENTURA
states that Thomas (Spofforth), bishop of Hereford, the
archbishop of York, and certain other bishops whose names
enable the indulgence to be dated at 1452-7, have granted
an indulgence of forty days to the devout reader of a chapter
of the Incendium, at the request of Christopher Braystones,
a monk of S. Mary's, York. A memorandum in a different
fifteenth century hand follows, by a monk of the Carthusian
house of Beauvale in Nottinghamshire, asking the prayers
of the reader for Christopher Braystones, once monk of
S. Mary's, York, then chaplain to Spofforth, and finally
monk at Beauvale, to which house he gave the book. The
curious fact that Spofforth's name takes precedence of the
archbishop of York's in the indulgence suggests that his
own chaplain, Christopher "Braystanes" or " Brestons,"
may himself have copied the Indulgence into the book
which he so highly esteemed, and the different forms of the
chaplain's name also suggest this. Braystones is a little
hamlet near S. Bees, Cumberland, and while Brestons
would be the form which the Carthusian monk of Beauvale
would write, Braystanes would be the Northern dialectal
form, natural to Christopher himself. Thomas Spofforth,
his patron, was abbot of the Benedictine abbey of S. Mary's
at York from 1405 till 1421, l and bishop of Hereford from
1442 till his resignation in 1448. In 1415 he was one of
the additional ambassadors sent by Henry V to the council
of Constance, 2 where he remained for two years, and was
1. Monasticon, iii, 539.
2. Ibid., iii, 568, Spofforth's companions were the bishops of Bath
and Wells, Salisbury and S. Davids, the earl of Warwick, the abbot of
Westminster and prior of Worcester (chosen as delegates in Convocation, 1414,
Walsingham, Historia Anglicana, ii, 302), and Fitz Hugh the chamberlain,
two knights and a notary, the abbot of Fountains, seven professors, three
doctors, and as many ' uiri spectabiles,' all of these being, like Spofforth,
appointed by Henry, on or before 21 Oct. 1414. (Monasticon, iii, 568,
Foedera, ix., 169, orig. edit.). They arrived at Constance 21 Jan. 1415.
(Finke, Forschungen und Quellen zur GescTiichte des Konstanzer Konzils,
p. 249.) For the chapter at Petershausen, see also Trithemius, Opera Pia
et Spiritualia, Mainz, 1604, pp. 1026 ff. ; V. d. Hardt, Acta Concilii
Constantiensis, vol. i ; and Richental's account (edited by M. R. Buck,
Stuttgart, 1882), p. 101. Modern writers on the Council of Constance
(e.g., Finke and Noel Valois, La France et le grand schisme d' Occident)
do not deal with the chapter of Petershausen.
SPOFFORTH AT CONSTANCE 53
one of the presidents of that provincial chapter held at
Petershausen in 1417, which played so important a part in
German Benedictine reform. It is possible that the monk 1
who was afterwards his chaplain attended him as part of
his retinue, and was one of the 373 Benedictine monks
mentioned as present at that chapter 2 ; and that Spofforth
and the chapter of Petershausen were the means of com-
munication by which Rolle's Incendium Amoris travelled
to the Continent ; at any rate, an admirer of the Incendium
had considerable intercourse with an assembly which must
have included some interested in Continental mystics.
Braystones' interest in the Incendium is indicated, not only
by his application for the grant of the Indulgence to its
readers, but by his passage from the Benedictines to the
strictly contemplative Carthusian order. While his own
admiration for Rolle is clear, that of Spofforth his patron
is implied not merely by the association between the two
men, but also by other Rolle MSS. These shew that Rolle
was popular at York, and among those in touch with
S. Mary's, while Spofforth was abbot there. 3 As ambas-
sador at Constance, Spofforth seems to have taken no
prominent part in the political labour of the council : the
real field of his activities was the adjacent abbey of Peters-
hausen. 4 The chapter held there was ordered by the
fathers of Constance themselves, to promote the internal
1. I have not been able to discover any reference to Brestons himself,
either in the episcopal registers at York, or in the Cartulary of S. Mary's,
a transcript of which was very kindly lent me by Dr. Farrer. The village
of Braystones was, however, situated near S. Bees, a cell of S. Mary's
Abbey, and the Cartulary of S. Bees is still preserved as" Harl. MS., 434.
The name of 'Ricardus de Braystans ' occurs five times as witness to
charters conferring land on the priory of S. Bees (ff. 114, 115, 117), and
once as the trustee to whom a certain ' Michaelus Stayngref ' transferred all
his land in Cumberland, in trust for the abbot of S. Mary's, York. One
of the charters is dated 1389, and from the connexion of Richard Braystones
with S. Bees and S. Mary's, it seems likely that it was his son who became
the monk of S. Mary's, and obtained the grant of the indulgence for the
Incendium.
2. Lenfant, Concile de Constance, ii, 442.
3. See p. 74.
4. Lenfant, Candle de Constance, ii, 442, V. d. Hardt, Acta Con.
Constantiensis, Tom. i, 1095.
54 S. BONA VENTURA
revival of the Benedictine order? 1 and Spofforth was called
upon to help in reforms similar to, though wider than those
which had been carried out in his own abbey in 1390. In
that year a commission had been issued by the archbishop
of York to inquire into and reform the observance of the
Benedictine rule at S. Mary's 2 : the commission had sat
under the presidency of the abbot and the archbishop's two
commissioners, the senior of whom was John Newton, a
student of Rolle, and the owner of Emman. MS. 35 = (j) of
his Incendium. The reforms were mainly liturgical, and
were embodied in the Consuetudinarium of S. Mary's. 8
There is evidence that the Incendium was in use as a
monastic text-book at S. Mary's during the period following
the reforms, since Braystones was a monk there, and
another important Incendium manuscript 4 belonged to
" lohannes Hanton, monachus Ebor." 5 It seems therefore
possible that the Incendium became known to the contin-
ental Benedictines through Spofforth, when they met to
draw up a scheme of internal reform similar to, though
wider than, the one at S. Mary's; if the monk Braystones,
afterwards his chaplain, accompanied Spofforth to Con-
stance, either man may have been the means by which the
Incendium disturbed the history of Bonaventura's work. 6
1. Concile de Constance, ii, 444.
2. See Life of John Newton, p. 75.
3. S. John's Coll., Comb., MS., D. 27, see p. 75.
4. (r).
5. See p. 31.
6. Spofforth's presence at Constance, together with FitzHugh and
Richard Clifford, is interesting as regards a possible connexion between
Newton and Sion Abbey (see p. 73). Spofforth was well acquainted with
Newton, and he was here fellow-ambassador with FitzHugh, the first
patron of Sion, and Clifford, afterwards bishop of London, and mentioned
in the Sion Martiloge more than once as a benefactor. Political interest
at the council of Constance centred in the healing of the schism, and the
efforts of European rulers to help or hinder it; but to contemporaries and
ecclesiastics, the canonisation of S. Bridget of Sweden loomed very large,
as a topic of interest. (Vide Lenfant and Richental.) To FitzHugh,
who in 1414 had been working for six years to found a Brigittine monastery
in England, the canonisation must have been of special interest. Gascoign,
the author of the Liber Veritatum, a friend of Fishbourn and Robert Bell,
the first and second confessors general at Sion, (see p. 129), twice mentions
the presence of Spofforth at Constance : " Et predicti Johannes Huss et
Jeronimus de Praga fuerunt combusti ut haeretici in Constancia, tempore
consilii Constanciensis, ut dixit mihi doctori Gascoiyne bonae memoriae
S. BERNARD 55
S. BERNARD.
In one MS. 1 of the Incendium, the last chapter is imper-
fect, and is joined without break or division to part of the
ninth of S. Bernard's Sermones in Cantica. 2 S. Bernard's
work is then copied to the middle of Sermon xxxii, where
the MS. ends imperfectly. 3 The Incendium is often found
in the MSS. joined, without any break, to Rolle's own
Comments on the Canticles ; but the confusion here is merely
scribal. Nevertheless, Rolle in the Incendium borrows
many of the thoughts and phrases of his own Comments on
the Canticles, and in both his Incendium and Canticles
there is a good deal of resemblance to S. Bernard, though
no direct quotation from him. In Rolle's Comments on
the Canticles (verse i, " Oleum effusum nomen tuum,")
there is no suggestion that he was acquainted with the
thought which is uppermost in S. Bernard's sermon on the
same verse, that the soul should be a reservoir for grace,
storing it till in its abundance it overflowed to others, and
not a canal, too ready to pass on what it had not as yet
itself thoroughly gained 4 ; and there is no more direct
resemblance between the comments of the two men on
verse 2. The interpretation given by them to the same text
is generally different, very often because Rolle wrote for
the solitary, S. Bernard for his monks of Clairvaux. Thus
Rolle reiterates again and again the duty of joining in the
angelic songs of praise ; but it was while he sat alone in
episcopus quondam Herefordensis, dominus Thomas Spofforth, sepultus
Eboraci, qui hoc vidit Constanciae in tempore predict! concilii generalis
Constanciae." And "Predict/us papa Alexander quintus fuit bacallarius
sacrae Theologiae Oxoniae et doctor Theologiae Parisiis, ut ipse papa in
concilio Pisano dixit domino Thomae Spofforth, abbati ecclesiae beatissimae
Mariae Eboraci, qui dominus Thomas fuit eciam in concilio Constanciensi."
(Loci e Libra Veritatum, edit. T. Rogers, pp. 10, 161.) Nearly all the
chief figures connected with the foundation of Sion, FitzHugh, Fishbourn,
Alnwick, archbishop Arundel and bishop Clifford, Gascoign, etc., were
north country people.
1. (d.), f. 340.
2. Migne, Patrol. Lot., clxxxiii, vol. ii, 815.
3. Cf. also Vesp. MS., E. 1, f. 96, where the scribe has inserted in the
middle of Rolle's Postilla super Cantica, Vers. I, the hymn " Ihesu dulcis
memoria," then ascribed to S. Bernard.
4. Migne, Patrol. Lot., clxxxiii, vol. ii, 859.
56 S. BERNARD
the chapel that he heard, as it were, the sound of chanting,
"quasi tinnitus," above him 1 ; S. Bernard wrote "Associate
yourselves, then with the sweet singers of heaven to chant
in common the praises of God," 2 but he was thinking of
the common recitation of the office, which Rolle found
not a help, but a hindrance to such song. I have been
unable to find any passage in S. Bernard's works which is
obviously quoted in the Irtcendium, though Rolle was
probably acquainted with them, at least at second hand.
HUGH OF S. VICTOR.
There is considerable resemblance between Rolle's style
and thought in the Incendium, and in the mystical works
of Hugh of S. Victor. Rolle uses the word " arrha " 8
(pledge), to describe the earthly joy of the soul in relation
to the heavenly, in a way that suggests that he was
acquainted with Hugh of S. Victor's De arrha animae. In
Hugh's ' Soliloquium ' between man and his soul, the soul
asks how it can love that which it cannot see or know, and is
told that " Sponsum habes, sed nescis. Pulcherrimus est
omnium, sed faciem eius non vidisti : .... si adhuc scire
potes qualis ille sit, qui te diligit, considera saltern arrham,
quam dedit 4 ; . . . . vere ille est dilectus tuus qui visitat
te, sed venit invisibilis, venit occultus, venit incomprehensi-
bilis. Venit ut tangat te, non ut videatur a te; venit ut
admoneatur te, non ut comprehendatur a te; venit non ut
totum infundat se, sed ut gustandum praebeat se
Et hoc est quod maxime ad arrham desponsationis tuae
pertinet, quod ille qui in futuro se tibi videndum, et
perpetuo possidendum dabit, nunc aliquando (utquam
dulcis sit agnoscas) se tibi ad gustandum praebet. 6
" Dilige ilium, dilige te propter ilium, dilige dona illius
propter ilium. Dilige ilium ut fruaris illo, dilige te quod
diligeres ab illo. Dilige in donis illius, quod data sunt ab
1. Incendium, cap. 15, p. 189.
2. S. J. Bales, Works of S. Bernard, p. 36.
3. Incendium, p. 259.
4. Migne, Patrol. Lat., clxxvi 955.
5. Ibid., p. 955.
HUGH OF S. VICTOR 57
illo. Ilium tibi, et te illi dilige, dona illius ab illo tibi,
propter te. Haec pura et casta dilectio est, nihil habeas
sordidum, nihil amarum, nihil transitorium, decora castitate,
jucunda dulcedine, stabili aeternitate." l The rhythm and
vocabulary in this and other passages very much suggest
Rolle, and Rolle's thought is in many places so similar, as
to suggest he was much influenced by this work. In cap.
29 he uses ' ' arra ' ' to express the sweetness granted to
contemplatives while still on earth : "Anima autem relin-
quens stulticiam iniqui amoris uiam arte uite ingreditur, in
qua arra dulcedinis superne uite raptim gustatur." In cap.
37 he explains that " iscius modi raptus magnus est et
mirabilis ; excellit namque, ut arbitror, omnes acciones uite,
quia quedam pregustacio estimatur suauitatis eterne (p. 256).
This is similar to S. Hugh's " Venit (dilectus) non ut totum
infundat se, sed ut gustandum praebeat se." Rolle perhaps
also refers to Hugh of S. Victor's sentence " Non est
solitarius, cum quo est Deus," 2 in his words " Dicunt ' Ue
soli,' non exponentes solum 'sine Deo,' sed 'sine socio';
ille enim solus est, cum quo Deus non est." 3
S. ANSELM.
Part of a letter of S. Anselm of Canterbury has, by a very
early scribal error, been incorporated in those extracts from
the Incendium which so often occur in connexion with the
short form of the text. The letter begins 4 - :
"Anselmus, archiepiscopus, amico et filio suo Roberto, et
sororibus et filiabus suis dilectissimis Seit, Edit, et Hydit,
Luverim, Virgit, Godit, salutem et benedictionem Dei et
suam, si quid valet," . . . . " Poscit vestra cara mihi
dilectio, filiae carissimae, ut aliquam vobis scribam admoni-
tionem quae vos doceat et accendat ad bene vivendum,
quamvis vobiscum habeatis dilectum filium nostrum
Robertum, cui Deus inspiravit, ut vestri curam secundum
1. Patrol. Lat., clxxvi, 955.
2. Ibid., p. 954.
3. Incendium, p. 180.
4. Migne, Patrol. Lat., clix, 167. Epistola cxxxiii.
58 S. ANSELM
Deum habeat, et vos quotidie, qualiter vivere debeatis, verbo
et exemplo doceat." A passage in the middle of the letter
describes how every good or bad action proceeds from the
will, and this passage, beginning "Omnis actio laudabilis,"
is found, unmarked, and embedded in Rolle's work, in all
the MSS. which contain this set of extracts from the
Incendium. I believe, however, that the confusion was not
due to Rolle himself, but to the scribe who produced the
series of extracts and the short form of the text, and who
was perhaps one of the Hampole nuns. (Vide infra, p. 89.)
This letter of Anselm to the recluses is one which might
have been found in the Hampole library, and been thus
accessible to Rolle himself. It is copied in another northern
MS., 1 the fly-leaves of which are formed of documents
relating to property in the county of York : and among the
names found in these is " Robertus de Wyclef, rector
ecclesie de Ruddeby," at one time, apparently, an owner
of the MS. This Robert de Wyclef or Wiclif is found
several times in close connexion with John Newton,
treasurer at York, and owner of an abridged text of the
Incendium at a very early date. 2 The extract from the letter
here also begins " Omnis actio laudabilis," but is continued
for several lines farther than when it is found in connexion
with the short text of the Incendium. The MS. itself
contains other works of Rolle, though not the Incendium,
which adds somewhat to the evidence that the earliest
copyists of Rolle found the epistle of Anselm in close
connexion with his work, perhaps copied by himself for
reference.
PSEUDO-DlONYSIUS.
There is not much trace in the Incendium of the influence
of the mystical writings of the pseudo-Dionysius, or only of
second-hand influence. John the Scot and Hugh of S.
1. Camb. Univ. Lib. MS., Ff. 1, 1^, f. 183.
2. His name occurs several times in the registers of archbishops Arundel
and Scrope : and John Newton was appointed co-guardian with him, of a
young ward of Sir John Deepden (cf. Testamenta Eboracensia, i, 298,
Surtees Soc.); Reg. Arundel, at York, ff. 36 et seq.
PSEUDO-DIONYSIUS 59
Victor had translated the De Mystica Theologia of the latter
into Latin, and Grossetete himself had written a translation
and commentary on the same work, of which the comment-
ary at least was original ; but the fact that he had done so
seems to shew that the earlier translation of Hugh of S.
Victor was not very generally known. It is doubtful
whether the works of Dionysius obtained a first-hand
influence in England much before their translation into
English by an unknown fifteenth century scribe. 1 S.Bona-
ventura frequently quoted Dionysius, and it is probable that
Rolle obtained what knowledge he had of Dionysius from
him and similar writers. Rolle refers occasionally to
successive orders of angels, but rather, probably, in accord-
ance with current mediaeval theology than with direct
reference to the Celestial Hierarchy of Dionysius. There
is no reference in the Incendium to the " negative method "
of contemplation, which is such a prominent feature in the
teaching of Dionysius, and which is recommended by
Bonaventura in the De Triplici Via, cap. 3. " Sed alia
(via) est eminentior," he says, "scilicet secundum viam
negationis, quoniam, ut dicit Dionysius, ' affirmationes
incompactae sunt, negationes verae,' licet enim minus vide-
antur dicere, plus dicunt." 2 There is nothing so philo-
sophical as this in the Incendium.
Thus, as regards Rolle's sources, it is difficult to prove
that he was directly influenced by any particular school of
mysticism, although the thought and language of the
Incendium approach more nearly to Hugh of S. Victor's
works, and especially the Soliloquium de Arrha Animae,
than to either those of S. Bonaventura, S. Bernard or
Dionysius. Such influence as these latter had upon him
1. Comb. Univ. Lib. MS., Kk. 6, 26, contains an English translation of
the De Mystica Theologia, and the Little Pistle of Privy Counsel and the
Little Pistle on Prayer. These latter tracts are deeply influenced by
Dionysius, and their teaching is very far removed from Bolle's. (Cf. also
Earl. MSS. 2373,959; Bibl. Reg. 17, C. 26; Univ. Coll., Oxford, 14, and
Mysticism in English Literature, C. F. E. Spurgeon, p. 160 ; The Cell of
Self-knowledge, E. Gardner, p. 75, and The Cloud of Unknowing, E.
Underbill, p. 7. )
2. De Caelesti Hierarchia, c. 2, 3, and cf. De mystica Theologia, c. 1-5.
60 INCENDIUM AND CANTICLES
was probably due to their position as the classics of
contemporary mystical theology.
(4) RELATION OF ROLLE'S Incendium WITH HIS Comment
on the Canticles (Postillae super Canticum C antic o rum).
There are in England * 26 complete, or almost complete
manuscripts of the Incendium Amoris, and five which
contain merely selections, or a single chapter. The 26
MSS. include two forms of the text, one long, the other
short, and there is great confusion, especially in the case
of the short texts, between the Incendium and Rolle's
comment on the Song of Songs. Rolle himself probably
left this tract, like most of his other Latin works, without a
title. It is headed in (r), Postillae super canticum canti-
corum, 2 and consists of a discourse on the first two verses of
the Songs of Songs, not, like that of S. Bernard, of succes-
sive sermons on a great part of the whole book. It is quite
distinct from Rolle's comments on the six Old Testament
canticles, which follow and form part of his Latin Comment-
ary on the Psalms. 3 The comment on the Song of Songs
is divided into five sections,
1. " Suspirantis anime "
2. " Quia meliora "
3. " Oleum effusum "
4. " Adolescentule "
5. " Curremus in odorem "
and MSS. of the short text are usually found to contain one
or more of these sections, together with certain extracts from
the Incendium, which are found in the long, but not in the
short form of the text. These selected passages, called
afterwards S, are almost invariably :
1. Paris, Bibl. Nat. MS., 15, 700, S. 40670, has the long form of the
text of the Incendium.
2. Horstman, ii, xxxvii, calls the work Postillae eiusdem super Cantica,
v, 1-2.
3. (r), f. 1, Incipit, " Magna spiritualis iocunditas." The comment on the
six 0. Test, canticles (Song of Moses, Song of Deborah, etc.) follows here, and
in Magd. Coll., Oxford, MS. 115. Tanner (BibUotheca Brit., iii, 374, note 3)
states wrongly that Magd. Coll. MS. 115 contains Eolle's Comment on the
Canticles, meaning his tract on the first two verses of the Song of Songs.
CONFUSED IN THE MANUSCRIPTS 61
" Omnis accio laudabilis uoluntate Dei " = Epistola
Anselmi. 1
" Si quis sancte aut iuste uiuat" = Incendium, cap. 12.
" Cum infeliciter florerem = Incendium, cap. 15.
"Ex magno amoris incendio gaudebunt " = a short
paragraph from the Incendium.
The incipits and explicits to these passages, and to the short
text of the Incendium, shew great confusion. (;') includes
Section 3. " Oleum effusum " \
< AJ i , , ,, = Comment on the
4. Adolescentule "
5. Curremus ;
"Omnis accio laudabilis " = Epistola Anselmi.
and the given passages from the Incendium under the explicit
" Explicit oleum effusum secundum Hampoll "; while (g)
gives exactly the same passages, in the same order, with no
incipit or explicit, and (p) describes them: "Hie incipit
Oleum effusum nomen tuum Ricardi ." (/) gives the full
Comment on the Canticles separately, and the other pass-
ages under the heading " Explicit quomodo perueni ad
incendium amoris." The long text of the Incendium then
follows, with "Amen, secundum Ricardum heremitam," as
explicit, (o) gives sections 3, 4, 5 of the Comment on the
Canticles, and the usual passages, ending " Explicit liber
qui dicitur Incendium Amoris." (s) gives the whole
Comment on the Canticles separately, then the short text
of the Incendium: and ends "Explicit liber de incendio
amoris et incipit quomodo perueni ad incendium amoris,"
with the usual "Omnis accio" and Incendium passages
following, (t) gives nearly the whole Comment on the
Canticles, followed by the usual passages, under the heading
" Incipit tractatus super canticum canticorum." Thus the
numerous MSS. which give these passages in connexion
1. See p. 57. Camb. Univ. Lib. MS., ff. 1, 14, f. 183, gives the
beginning of the letter, " Amico et filio karissimo R.," (Roberto), to
" intra mentem admittimus." The letter is here given as Anselm's; and
the MS. contains other tracts of Rolle's, though not the Comment on the
Canticles or the Incendium.
62 INCENDIUM AND CANTICLES
with all or part of the Comment on the Canticles sometimes
include these Incendium passages as part of the Canticles,
sometimes the Canticles as part of the Incendium.
Two MSS. include the Incendium as part of a larger
scheme in Rolle's work 1 :
(/) ff. 1026, 103, label : classifies Rolle's
Comment on the Canticles as Lib. I.
De amore Dei contra amatores mundi as Lib. 2.
Incendium Amoris as Lib. 3.
(#) classifies Rolle's
Regula uiuendi as Lib. i.
De amore Dei contra amatores mundi as Lib. 2.
Incendium Amoris as Lib. 3.
Melum contemplatiuorum as Lib. 4.
But the arrangement here is probably merely that of the
scribe, and implies no intrinsic connexion. There seems
no doubt that Rolle originally wrote the Comment on the
Canticles and the Incendium as separate works, and that
the existent MS. confusion between them is merely scribal,
though of very early origin.
Analysis of the manuscript evidence seems to show that
some very early copyist of the Comment on the Canticles
proceeded to copy a few passages from the Incendium, the
two most important of which were chapters 12 and 15, the
first chapters in the book where Rolle writes his own auto-
biography, in the first person. The scribe then probably
decided to copy the portions of the book which are not
autobiographical, but contain his teaching on the contem-
plative life; and in making the abridgment, he (or she)
naturally omitted chapters 12 and 15, which had been
copied before. The incipits and explicits of later scribes
show that they were unable to deal with the confusion thus
created between the Postillae super Canticum Canticorum,
the selected passages S, and the short text of the Incendium;
1. See pp. 18, 32. (a;), flyleaf, calls the four tracts " Quoddam opus
solempne uenerabilis heremite Ricardi Hampul."
CAUSE OF CONFUSION 63
and as a result S was sometimes copied as a separate work,
even in MSS. containing the long text of the Incendium. 1
(5) EVIDENCE OF Emmanuel College MS. 35 = (/), AS TO THE
RELATIONSHIP OF THE LONG AND SHORT TEXTS OF THE
Incendium Amoris, AND LIFE OF ITS OWNER, JOHN
NEWTON.
The most important MS. evidence as to the authenticity
of the long text is that of (;'). The book contains the last
half of Rolle's Comment on the Canticles, three other tracts
of Rolle's, 2 then the short text of the Incendium, in a very
confused order, and then some other tracts of S. Augustine,
S. Bonaventura, and Rolle. The end of the Incendium is
followed by a note " Hie correctus per librum quern sanctus
Ricardus de H. propria manu scripsit," 3 and the same
hand has most carefully copied into the margin, or on inter-
polated sheets, all those passages of the long text which are
omitted in the short text; and in two cases, i.e. of the two
chapters included in the passages usually found in connex-
ion with the Comment on the Canticles, as in this MS., the
direction is given, "require cap. duodecim in tractatu qui
dicitur Oleum effusum," etc. The long text was thus
completely restored " from the book which Saint Richard
of Hampole wrote with his own hand," but as the confused
order of the text made the book still very difficult to read,
a table of chapter headings 4 was copied on f. 59, prefaced
1. The early printed editions of Rolle's Latin works are obviously
printed from a manuscript containing only the selected passages, S, of
the Incendium. See p. xxi.
2. See pp. 13, 14. 3. See p. 14.
4. It is unlikely that these chapter headings are Rolle's own work,
since they are only found in two out of the fifteen MSS. of the long
text, and since they are obviously summaries of the contents of the
chapters, written afterwards, and not a scheme prepared beforehand.
Rolle's other Latin treatises also, which are similar in subject and construc-
tion to the Incendium, have no chapter headings or formal plan (e.g. The
De Amore Dei contra amatores mundi, the Melum Contemplatiuorum and
the Comment on the Canticles, which are often found in the MSS. in close
connexion with the Incendium,.) Rolle's Emendacio Uite, on the other
hand, has chapter headings, and several MSS. use this fact to
distinguish it from his other works, by giving it the title of The. Twelve
Chapters, cf. (a), (x).
64 THE LONG AND SHORT TEXTS
by the heading "Tabula huius libri additur per magistrum
lohannem de Neuton." Newton probably compiled the
tabula 1 himself as a help to the emendation of his own
short text. He probably began the emendation by compil-
ing the table on loose paper, or parchment, and having
compared the two texts witl* its help and copied in the
missing portions, copied the table itself into his own
manuscript, leaving the loose table in "the book in Rolle's
own hand," to become the source from which two other
long text manuscripts copied it. 2
The John Newton who was thus the first to compare the
two texts of the Incendium was treasurer of York Cathedral
and a great book-collector of the late fourteenth century :
he died at York in 1414. His biography can be traced from
the compotus rolls of Peterhouse, Cambridge, the episcopal
registers at Ely, and the archiepiscopal registers at York. 3
He was born, according to the letters dimissory 4
by which he was ordained, in the diocese, and
probably the city, of York, and though his paren-
tage 5 cannot with certainty be proved, he was prob-
ably the son or grandson of a substantial York mercer,
1. Newton bequeathed to his old college, Peterhouse, " libros Senecae et
Epistolas eiusdem in uno uolumine, tabulas eiusdem in quaternis " :
Testamenta Eboracensia, i, 364.
2. (n) and (/). See pp. 7, 20, 232n.
3. There are also printed references to him in one or two publications
of the Surtees Society, and a very few in the Calendar of Patent Rolls.
4. Reg. Arundel, at Ely, f. 1256; acolyte, "oriundus in dioc. Ebor."
subdeacon, " per dimissoriam Arch. Ebor. ciuitatis sue originis."
5. The earliest existent wills at the Probate Registry, York, date from
1389 ; but though Newton's father might have lived till after this date,
there is no sufficiently early will at the York Registry (see Wills in the
York Registry, 1389 1514, York. Arch. Assoc.), nor is there among the
wills of the Dean and Chapter at York (1321 1636). Neither the Patent
nor Close Rolls, nor Whittaker's Richmondshire, nor Plantagenet Harrison's
History of Yorkshire, nor Glover's Visitations, nor the publications of the
Surtees Society nor the Yorkshire Archaeological Association, supply any
clue to a Yorkshire family of Newton's, from whom he can have been
descended. There is nothing to connect John Newton with the interesting
sub-sheriff of York, named John Newton, in 1355 (see Coucher Book of
Selby, ii, 44, York. Arch. Assoc.). This John Newton was probably
the John Newton who was deputy to Thomas Rokeby, sheriff of York, in
1348; cf. C. C.R., 1346-9, p. 557; and C. P. R., 1348-50, p. 525.
JOHN NEWTON 65
John Newton, one of the founders of the Mercer's Gild at
York. This " Gild of Blessed Mary " l was founded about
the middle of the fourteenth century, and was the owner of
the still existent " Merchant's Hall" : later on, it became
the " Gild of the Holy Trinity." Though the relationship
of the two John Newton's is not proved, the fact that the
later John Newton received so much ecclesiastical promotion
at York renders it likely that the two were related. The
name Newton is common at York, but it is unlikely that
there were two separate families of so great municipal
importance as those to which both men belonged.
Newton, the treasurer and student of Rolle, studied law
at Cambridge, and became acquainted there with the two
men who were to be his patrons in after life, and successive
archbishops of York, Richard Scrope and Thomas Arundel.
In 1377 Scrope was bishop Arundel's official at Ely, 2 and
he was succeeded in that office by Newton on 20
September, 1379. 3 The connexion between Newton,
Scrope and Arundel remained close throughout their
lives, for when Arundel was translated from Ely
to York, he made Newton his official 4 and vicar
1. I am indebted for information on this subject to Dr. "Maud
Sellers, who is editing the compotus rolls of the Gild for the
Surtees Society. The first roll contains the account for the building
of the Merchants" Hall, and has several references to John Newton
in connexion with John Freeboys, the first master of the Gild.
(John Newton and John Freeboys paid the " masons in Fossegate 16s. 8d."
in 1357-8; Newton also a "clerk, for the festivals, 22d.," and the
"carpenter, for his barge, 4d."; he went to London in 1358, probably
on business connected with the obtaining of the Gild Charter, and the
Gild paid him 40s. for expenses.) There are also references to William
and Richard Newton, possibly his sons. There are references also to
names found later in connexion with John Newton, the treasurer, at York,
such as William Feriby, John Thornton, Richard Thoresby, John Rudby
and Thomas Thurkill. For the latter, cf. C. P. E., 13991401, p. 131, and
1405-8, p. 345.
2. Beg. Arundel, at Ely, f. 119. 3. Ibid., f. 296.
4, Cf. Makower, Constit. Hist, and Constitution of the Church of
England, pp. 207, 462, 383. The bishop's official was a permanent officer
of the diocese, whose special duty was to represent the bishop as judge
in the episcopal court ; the vicar general, on the other hand, was only
appointed in the bishop's absence from his diocese, and was then his deputy
in all matters of administration. Occasionally two vicars general or two
officials were appointed in one diocese, while in the archiepiscopal sees the
66 LIFE OF NEWTON
general there; and when he was again translated to
Canterbury, he was succeeded at York, after a short interval,
by Scrope, who also made Newton vicar general on several
occasions.
When appointed offici?! at Ely, John Newton was
qualified for his legal duties by the degree of LL.D. He
had also been ordained acolyte and subdeacon by Arundel
at Ely, I378) 1 deacon by Arundel at London in I379, 2 and
priest by Arundel again at Ely a few weeks later. 3 He
remained Arundel's official till the translation of the latter
to York in 1388, and was immediately appointed the official
of his successor at Ely, bishop John Fordham 4 ; the register
contains correspondence between them on various matters. 5
Newton had meanwhile, however, been appointed to the
mastership 6 of Peterhouse, Cambridge, during the episcopate
of Arundel : the bishop of Ely had the right to appoint as
master of this college one of the two nominees of the fellows.
Newton's appointment is not mentioned in the Ely register,
but one of the earliest existent compotus rolls of Peterhouse
speaks of the payment to him of forty shillings, his stipend
offices of vicar general and judge in the archiepiscopal court were some-
times united. When a vicar general was appointed, the bishop's official was
the most usual person to be selected, although the treasurer of the
Cathedral, or the bishop's chancellor, or any other ecclesiastic of sufficient
standing, might receive the appointment. The duties of the official, as
stated in the commission for the appointment of John Newton at Ely, were
to act as the bishop's representative in the consistory court, to decide
disputes arising under the bishop's jurisdiction, punish offences against the
canon law, allow the probate of will and grant administration to executors,
convene synods of the clergy, and "perform all that pertains to such an
office whether by law or custom .... even without special mandate " ;
see Reg. Arundel, f. 296.
1. Reg. Arundel, f. 1256, Accoliti. "Magister Johannes Newton, legum
doctor, Rector ecclesie de Ratlesden Norvic. dioc. ( = Ratlesden, Suf., nr.
Stowmarket, in the gift of the bishop of Ely), "sed oriundus in dioc. Ebor.
per litteram dimissoriam domini archiepiscopi Ebor. ad ordines concessam."
2. Ibid., f. 127, 18 Feb. 1379.
3. Ibid., f. 1276, 10 March 1379.
4. Reg. Fordham, Ely, f . 36, 4 Oct. 1388. See also the extracts from
the Ely Registers by E. R. Crosby, in the Ely Diocesan Remembrancer.
5. Reg. Fordham, ff. 116, 146.
6. See Dr. T. A. Walker's History of Peterhouse, pp. 23, 24, 64, 198, etc.
HIS BOOKS 67
as master for the year beginning 29 Sept., 1380. l During
his mastership, 1380-97, Newton must have spent much of
his time at Ely up to the year 1390, after which date he lived
at York, occupied with the duties of official, vicar general
and treasurer of the cathedral, but the college reckons him
among the earliest of its benefactors. He sent a parcel of
books from York to Cambridge two years before his death, 2
and bequeathed eighteen volumes to it in his will. 3 The
college still possesses a manuscript catalogue of its library
in 1418,* and this mentions three books 5 given by John
Newton, all of which are at present in the library, and two
of which occur among the eighteen volumes bequeathed
in Newton's will. The detailed references in the latter to
imperfect or unfinished manuscripts, and to "tables of
contents" of the books, shew Newton's knowledge of his
own library and his scholarly care for texts ; and the Peter-
house compotus roll" "far the first year of his mastership has
an interesting entry " for paper and parchment for rolls and
quaterni," among the usual housekeeping accounts. 6
1. The roll kindly shown me by Dr. Walker, is headed " Compotus
magistri Willelmi de Okham administrantis sub magistro lohanne Newton
magistro domus sancti Petri Cantabrigie ... a festo sancti Micheli
archangeli anno domini M CCC LXXX usque in uigiliam sancti Michelis
anno reuoluto," and the reference to the pension is " Item de xls. solutis
magistro domus pro pensione sua totuis anni." This conflicts with the
statement of Le Neve, Fasti, iii, 668, that Newton was admitted 3 March
1382.
2. Peterhouse, Compotus roll) 1411-12 : " Et lohanni Currour pro libris
caricatis de Eboraco usque collegium vis. viiid."
3. Surtees Soc. Test. Ebor., i, 364.
4. Peterhouse MS. P. 1 : " Registrum factum in uigilia Natalis domini
nostri Ihesu Christi, Anno ab incarnacione eiusdem 1418 de omnibus libris
pertinencibus domui S Petri Cantabr. tarn cathenatis in librario et diuisis
inter socios quam aliis quarum quidem exponentur uendicioni et aliqui
reponuntur in cistis domus predicti."
5. MS. 36, Bartholus super Digestum Inforciatum ex dono M. lohannia
Newton thesaurarii ecclesie cathedralis Ebor.
MS. 162, Declamaciones Senece cum commento. Ex dono M. loh.
Newton.
MS. 167, Cassiodorii Historia Tripartita. Liber domus S. Petri Cantebr.
ex dono M. loh. Newton, thesaurarii ecclesie b. Petri Ebor. quondam
magistri collegii S. Petri Cantebr.
6. Comp. roll, 1380-1 : " In primis computat de xd. soluto pro papiro
et pergameno pro rotulis et quaternis."
68 LIFE OF NEWTON
The Ely register shews that Newton remained Fordham's
official till 30 June, 1389, but that another doctor of laws,
Thomas Hetherset, had been appointed by 2 May, 1390. l
Before this, however, Newton had become the official of
his former patron, archbishop Arundel, at York,
and there is no evidence that he ever visited Cambridge
again, though he remained master of Peterhouse till 1397.
Before November, 1390, he received a canon ry at York,
and on 6 November, 1390, he was appointed archbishop
Arundel's vicar general 2 " nobis in remotis agentibus."
Arundel's register for the subsequent period runs in his
name, 3 and is mainly a record of institutions and inductions,
interspersed with a few wills, records of the reception of
vows of chastity, and confirmations of elections to
the headships of religious houses. Nearly every
entry from 1390 to 1393 begins with Newton's name.
A letter from archbishop Arundel, "written " in hospicio
nostro apud Westmonasterium," 23 September, 1391,
addresses him as " Officiali nostro ac nobis in remotis
agentibus uicario generali in spiritualibus," and shews that
at the date the office of vicar general was conferred at York
as a sort of enlargement of the office of official (which
Newton still held), in the archbishop's prolonged absences.
This particular letter quotes another received from king
Richard, and in accordance with the royal request enjoins
1. Reg. Fordham, f. 176.
2. Reg. Arundel, f 23 : " Deputacio M. lohannis Neutonis uicarii
generalis. Thomas etc. dilecto filio magistro lohanni Newton, legum
doctor!, canonico ecclesie nostre cathedralis Ebor., salutem graciam et
benediccionem. Deuestris circumspeccione prouida et puritate consciencie ac
fidelitate plenius considerentes uos, nobis in remotis agentibus, nostrum
in spiritualibus uicarium constituimus generalem, cum cohercicionis canonice
potestate, saluis nobis collacionibus quoscunque benenciorum, officiorum,
cantuariarum et porcionum ad collacionem seu ordinacionem nostram spectan-
tibus. In cuius rerum testimonium, sigillum nostrum fecimus hiis apponi.
Datum in manerium nostro de Scroby, sexto die mensis Nouembris anno
domini M CCC nonagesimo et nostre translacionis tercio." (Throughout
the register the vicar general's name is spelt Neuton, Newton or Neweton
indifferently.)
3. Ibid., ff. 23-416.
VICARIATES UNDER ARUNDEL 69
on Newton that special prayer be made, with devout proces-
sions and the singing of litanies, for the lord king, and the
peace and safety of the realm. Almost a year after Newton's
appointment as vicar general, the register records a second
and wider commission x to the vicariate, conferring on him
now "a special power of presentation to benefices" which
had been expressly reserved in the first commission. After
Newton had been made treasurer of the cathedral, there
are a few entries in the registers of the conferment of the
vicariate on other York ecclesiastics, generally for a specified
time, "while the Archbishop journeys to London to attend
the parliament of the lord king," etc. : but none of these
commissions confer such wide powers as those which were
granted to Newton in 1392. Newton acted as Arundel's
vicar general from November, 1390, till April, 1396, with the
exception of a few months, April-June, 1393, when William
Cawood, the bishop's chancellor, was appointed concur-
rently, 2 and made the entries in the register in his own
name. On March 30, 1393, Newton had been installed as
1. Reg. Arundel, f . 28 : "Specialis commissio f acta M. lohanni Newton de
general! uicariatu. Thomas, permissione diuina Ebor. Archiepiscopus, Anglie
primas et apostolice sedis legatus, dilecto filio magistro lohanni Newton,
legum doctor!, canonico ecclesie nostre Cathedralis Ebor., official! nostro,
salutem graciam et benediccionem ; de uestris fidelitate circumspeccione et
industria plenius considerantes, uos nobis extra nostram diocesim agentibus,
constituimus nostrum uicarium generalem, Dantes et committentes uobis
specialem potestatem presentaciones ad beneficia cum cura uel sine cura
nostri diocesis qualitercunque uacancia, uel eciam uacantura nomine nostro
recipiendi, et super uacacionibus eorundem et aliis articulis in hac parte
consuetis inquiri [ ?] faciendi, personas idoneas ad eaadmittendi, et rectores
instituendi canonice in eisdem, elecciones quas in monasteriis nobis subditis
fieri contigerit canonice confirmandi, uel eciam infirmandi, et omnia alia et
singula faciendi et exercendi que ad huiusmodi uicarii officium pertinent,
cum cohercicionis canonice potestate. Datum in hospicio nostro iuxta
Westmonasterium XX die mensis Septembris anno domini M CCC
nonagesimo primo. Et nostre translacionis quarto."
2. Ibid., f. 446 : " Thomas permissione diuina etc. Dilecto filio
magistro Willelmo Cawood, in legibus licenciato, ac ecclesie nostre
Collegiate Ripon. Canonico, et cancellario nostro, salutem, graciam et
benediccionem. Dantes et concedentes uobis specialem potestatem (as in
Newton's Second commission, till) cum cohercicione canonice potestatis.
Per hanc tamen commissionem nolumus nee intendimus commissionem et
potestatem magistro lohanni Newton pro huius uicariatus officio exercendo
per nobis alias factam et concessam, quamdiu infra nostram diocesim fuit,
in aliquo reuocare," etc. Dated, Westminster, 20 June 1393.
70 LIFE OF NEWTON
treasurer of the cathedral, 1 in succession to Thomas Clifford,
whose will was entered in the register, 2 and proved before
Newton as treasurer 25 June, 1393.
Newton's successor as vicar general, April 6, 1396, was
John Bottlesham 3 (afterwards bishop of Rochester), who,
curiously enough, was also for a short time his successor
as master of Peterhouse, Cambridge : the two men had
probably been acquainted there and at Ely. Like Cawood,
Bottlesham was, at the time of his appointment, the bishop's
chancellor, not, like Newton, his official. 4 The entries in
the few remaining pages of Arundel's register 5 run in
Bottlesham 's name : Arundel was translated to Canterbury
in 1396, and Bottlesham resigned his register and seat into
the hands of the cathedral chapter.
There is no evidence that Newton held office under the
next archbishop, whose tenure of the see was short. Arch-
bishop Waldby's register was kept by William Cawood, 6
his vicar general; and Newton's name does not occur in it.
In April, 1397, Newton resigned his mastership of Peter-
house, 7 which he had continued to hold, though resident at
1. Le Neve, Fasti, iii, 161; C.P.R., 1391-6, p. 248; and C.P.R.,
1396-9, p. 200. " Ratification of the estate of Master John Newton as
treasurer of the Cathedral Church of S. Peter, York, and prebendary of
Wilton, therein annexed to the treasurership, and as prebendary of North
Muskham in the collegiate church of Southwelle in the diocese of York."
2. Test. Ebor., i, 116, prints the will from another source,
3. Reg. Arundel, f. 50. Commission in the less full form of Newton's
first appointment to the vicariate.
4- Reg. Arundel, f. 59. Letter of Arundel to Bottlesham, " cancellario
nostro." '
5. Ibid., S. 52-626.
6. Reg. Waldby, f . 1 : " Registrum uenerabilis uiri magistri Willelmi
Cawood in legibus licenciati, reuerendi in Christo patris et domini,
domini Roberti .... in remotis agentibusagentem in spirit ualibus uicarii
generalis xxvito die mensis martii anno domini M CCC nonagesimo
septimo et Translacionis dicti reuerendi patris inceptum." See also p. 98.
7. The Peterhouse Compotus Roll for Nov. 1 1396 Nov. 1 1397 is headed,
"Compotus magistri Willelmi Cauendish administrantis sub magistro lohanne
Newton magistro domus sancti Petri Cantebriggie" ; and among the "Ex-
pense minute" occurs an entry concerning the master's resignation : "Item
de uis. uiiid. datis magistro Thome Grenewood per ii uices confident! diuersa
instrumenta super resignacione magistri domus, ac aliis agendis in collegio.
Item pro xxd. solutis pro expensis iii sociorum cum notario equitancium
usque Downam pro habenda confirmacione super resignacionem magistri, una
VICARIATES UNDER SCROPE 71
York : Bottlesham succeeded him after a month or two,
and during his three years' mastership he too lived at York,
and the two men acted as vicars general of archbishop
Scrope, whom they had known in earlier days at Ely. The
section of Scrope's register devoted to institutions and
inductions is headed "Register of the vicars-general . . .
of ... Richard, archbishop of York," 1 etc., and is dated
21 June, 1398. The first entry, dated 13 June, 1398, is the
record of the commission of the vicariate to John Newton,
treasurer, and John Bottlesham, chancellor, and is in the less
full form of Newton's first vicariate under Arundel. Three
entries follow in Bottlesham 's name, and then a second and
fuller commission of the vicariate to Newton, conferring on
him special powers of presiding at the bishop's consistory
court, though not the power of collating to benefices. The
duty of presiding over the bishop's court in most dioceses
belonged expressly to his official : so that these special
powers were not expressly mentioned when Newton, as
Arundel's official, was appointed vicar general in his
absence; as he was now merely treasurer of the cathedral,
they were granted to him in a special commission. 2
cum expensis factis sequente die usque Huntingdon." Reg, John Fordham,
f. 185, mentions that Fordham appointed Newton's deputy, William
Cavendish, to succeed him on April 11 1397; but there is an entry, 27 Aug.
1397, that the fellows of Peterhouse presented to him John " Botkelsham "
and William Irby for election to their mastership, and that Bottlesham
was appointed (ibid., f. 189).
1. Reg. Scrope, i. 156.
2. Ibid., f. 1556: " Ricardus, permissione diuina
Uenerabili filio nostro in Christo magistro lohanni Newton, thesaurario
ecclesie nostre Cath. Ebor., legum doctori, salutem graciam et benedic-
cionem. Quia nos propter uaria et ardua negocia regni Anglie uniuersaliter
concernencia a nostra ciuitate et diocesi Ebor. oportet agere in remotis, nos
uolentes nostra huiusmodi absencia subditorum nostrorum, in hiis qui habent
iurisdiccioni spiritual! prosequendis, parcere laboribus et expensis, prout ex
nostri officii debito conspicimus nos teneri de uestra legalitate, industria
ac consciencie puritate plenissime considerentes, uos pro tempore absencie
nostre huiusmodi nostrum in spiritualibus uicarium generalem facimus,
creamus, constituimus, per presentes dantes et concedentes uobis plenam et
liberam potestatem causas et negocia quorumcumque subditorum nostrorum
ad cognicionem fori ecclesiastic! pertinencias et pertinencia, audiendi,
decidendi et terminandi, ipsorumque quorumque sexus utriusque crimina
72 LIFE OF NEWTON
From the contents of his register, Scrope seems to have
appointed a vicar general only in his own absences, which
were frequent, though not like that of Arundel, continuous.
Several commissions to the vicariate are recorded between
1398 and his death in 1405, the reason usually given for the
archbishop's absence after 1399 being that "he is about to
travel to London for the holding of the parliament of the lord
king, Henry IV." On one or two occasions he appointed
Newton vicar general, on others, some other official or
cathedral dignitary. The entries in the register are not
continuous enough to be a complete record of the inductions,
institutions, etc., of these years : and they appear to bear
out the heading of the registers as that of the archbishop's
vicars general. When the archbishop was present in York,
the mandates to induct, etc., ran in his own name, and were
recorded in another section of the register.
There are commissions of the vicariate to Newton again
on 4 February, I4OO, 1 20 January, I4OI, 2 and 25 May, 1403^
with two intermediate ones to other men. 4 In all cases
except the last, it is stated that the archbishop is about to
travel to London for the holding of parliament, and the
entries after each commission are few, and run in the name
of the vicar general therein appointed. The entries from
Newton's appointment till 7 April, 1404, are in his hand,
excessus et errores corrigendi puniendi et reformandi. personasque idoneas
ad beneficia quecumque nostrarum Ciuitatis et Diocesis .... admittendi,
permutaciones .... auctorizandi, .... collacionibus beneficiarum quorum-
cumque ad nostram collacionem spectantibus, qualitercumque nobis specialitei
reseruatur. In quorum testimonium uobis litteras nostras has fieri fecimus
patentes, sigillo nostro signatas, quamdiu nobis placuerit duraturas."
(Dated 30 Aug. 1399.)
1. Reg. Scrope, f . 1586 : " Die quarta mensis februarii anno domini supra-
dicto (1400) apud Thorp. Reu. pat. dom. Ricardus arch, antedictus uersus
Londoniam ad consilium excellentissimi principis domini Henrici Regis
quarti ibidem tenendum, extra suas ciuitatem et diocesim Ebor. transiturus,
Uen. uirum m. lohannem Newton Thes. sue Cath. ecclesie Ebor. legum
doctorem suum uicarium prefecit in spiritualibus generalem, in omnibus et
pro omnia sicuti quarto folio proximo precedente alias sic uicarius creatus
extitit apercius expressatur inscriptis."
2. Ibid., f. 1606. Same formula.
3. Ibid., f. 1626.
4. Ibid., f. 159, to John Southwell, 8 Aug. 1401; and f. 162, to Robert
Wolvenden, canon of York, 1 Oct. 1402.
DEATH OF SCROPE 73
and the register ends abruptly, without the formula of the
handing over the seal of office in the chapter, and the " Et
sic finit Registrum" of the earlier registers. The unfinished
register of the vicar general thus mutely records the sudden
and tragic end of the archbishop.
The part played by Newton at York during the troubles
that culminated in the hurried execution of archbishop
Scrope was probably quiet and uneventful : but he was one
of that disaffected body, the cathedral chapter, and the
friend and special servant of the archbishop, so that it is not
wonderful that from this date he was no longer appointed
to sit on special commissions by the Crown, 1 and that his
name does not occur in the register of the next archbishop
of York, Henry Bowet. 2 It is scarcely to be doubted that
he sided with his brothers of the chapter in conniving at the
pilgrimages to the tomb of the martyred archbishop, which
caused such annoyance to Henry IV ; and particularly as he
was still treasurer of the cathedral, and busy from this time
onwards in repairing the fabric of the cathedral. On 29
May, 1409, the chapter ordained that offerings made at the
tomb of archbishop Scrope should be devoted to these
same repairs, 3 so that Newton must have had a direct
financial interest in promoting them. After Scrope's death
Newton's life seems to have been spent mainly among his
books and in his duties as treasurer. 4 In 1405 Sir John
Scrope, brother of the archbishop, made Newton one of his
executors; 5 Skyrlaw, Bishop of Durham, bequeathed him
a silver bowl, 6 and Sir John Deepden his " best
ambler." 7 Newton's literary interests are shewn by two
1. Before Scrope's death, Newton had been appointed to sit on several
commissions, mainly incident on the Northern Risings; C. P. R-, 13 Sept.
1401, 28 March 1402, and 9 March 1403.
2. This archbishop seems to have been resident, and to have appointed
no vicar general ; the entries in his register begin, " Henricus, diuina
permissione," etc.
3. York Fabric Rolls, York. Arch. Assoc., p. 199.
4. Cf. Ibid., pp. 25, 198; and C. P. E., 1405-8, pp. 482-3.
5. Test. Ebor., i, no. ccxxxix. 6. Ibid., i, no. ccxxv.
7. Test. Ebor., i, ccxvi. Sir John Deepden also left Newton guardian
of a young protege of his, who was to receive some sorb of education, and
then be sent to London to learn " some trade of fishmonger, grocer, or
mercer.
74 LIFE OF NEWTON
other wills of the period, containing either bequests of
books or of the right of purchasing them at his own price. 1
Newton made his own will on 4 May, 1414, and added a
codicil on 30 June, the will being proved on 13
July of that year. 2 Both the will and codicil are very
long, and contain lists of bequests of books, vestments, plate
and household furniture. After a formal preface, and
directions for a funeral as simple as possible, comes a list
of 40 books bequeathed to the Chapter Library at York, 3
including the works of Isidore, Gregory, Boethius, S.
Bernard, etc., and "libros Johannis Howeden, Ricardi
Heremite, domini Walteri Hilton canonici, Willelmi
Remyngton et Hugonis de Institucione Noviciorum, in uno
volumine." "Richard the Hermit" is, of course, Richard
Rolle : but the description of the book does not fit (;'),
Newton's emended text of the Incendium. Nor can it be
identified with any work now in the Cathedral Library at
York; though it is just possible that Newton was here
referring to "the book which Richard H. wrote with his
own hand," which he may have had bound up with the
works of Hoveden, Hilton, etc. The long bequest of books
to Peterhouse, Cambridge, already mentioned, is part of the
codicil to the will. Among the smaller bequests of the will
1. " Thomas Percehay of Swynton in Rydale " in 1391 left to him
" unum librum vocatum Petrum Blesanz," and " alium librum vocatum
Trevet, nondum plene scriptum : . . . . et sciendum eat quod in volumine
libri vocati Petri Blesanz, quam legavi, prefato Magistro Johanni de
Neuton, continentur in certis quaternis de Expositione Officii Episcopi,
ac commissione Beati Pauli, et Transfiguracione Domini, necnon de Exposi-
tione Beati Job, una cum Vita Beati Lazari ; quern librum integrum, una
cum aliis prenominatis, volo quod habeat Magister Johannes prenominatus."
The other will is that of John Harwood, advocate of the court of York.
He leaves to " Domino meo specialissimo, Magistro Johanni de Neuton,
thesaurario," " one silver image, enamelled, and one quire of paper ruled in
red according to the letters of the alphabet, called a ' tabyll.' Also I leave
to him the choice of all my books, if he shall wish to buy any, and for a
price to be settled at his pleasure. Also I leave to him a certain book of
Chronicles which our treasurer himself had bound in white." He also left
to his clerk "a green furred gown, of the livery of our treasurer." Test.
Ebor., i, 164, 341.
2. Ibid., i, 364; for another late reference to Newton, cf. Cal. of Papal
Registers, 1404-15, p. 420.
3. Ibid., i, 366 : "Do et lego prefato Capitulo in subsidium et relevamen
librariae faciendae." The building for the Minster Library had just been
begun.
NEWTON'S WILL 75
are some to William Waltham, Thomas Haxey, 1 and the
justice, Richard Norton, 2 all three his executors. The only
relations mentioned in the will are his brother, Thomas
Newton, 3 Joan his wife, and their sons and daughters.
These were probably still young, for their names are not
given : to his nieces Newton left suitable marriage portions,
and "to any son of his brother Thomas who might study
law" all his books " tam Juris Civilis quam Canonici."
These in the meanwhile were to be kept by the cathedral
chapter in a certain chest, and the books were to revert to
them if no son of the said Thomas followed his uncle's steps
in the study of law.
Newton bequeathed to the chapter at York " three silver
bowls, with wheels on the base, to maintain three torches
before the high altar, together with twelve silver chargers
and twelve dishes for the high altar"; the plate of the
cathedral had been in his own charge till 1404, when he
appointed Thomas Garton sub-treasurer under him. 4 An
inventory, compiled about 1500, "omnium iocalium
vasarum, auri et argenti et librorum, ad ecclesiam Cath.
Ebor. pertinencium, in custodia subthesaurarii eiusdem
ecclesie," mentions other gifts of plate, etc., by Newton,
not specified in his will. 5
The Fabric Rolls of the Cathedral contain also an
interesting reference to the books of Newton, when they
1. York Fabric Rolls, p. 199. 2. See p. 98.
3. Perhaps the Thomas Newton, 'tapecere' who received a license to
grant a certain messuage in York, held of the king in burgage, to the
master and brethren of S. Leonard's; C. P. E., 1408-13, p. 274.
4. Le Neve, Fasti, iii, 161.
5. York Fabric Rolls, pp. 213, 217. They include a chalice and patten,
given by him to Thomas Garton, by him to Nicholas Keld, the keeper of
the account roll for the cathedral, and by him to the chapter ; " two silver
candlesticks, gilded round the base and battlemented at the top," from
the gift of the treasurer; "a large silver gilt cross with the image of
Blessed Mary in a tabernacle at the bottom, and a crucifix with Mary
and John, supported by four angels in the upper part, weighing eight
pounds ten ounces " ; two other gilded crucifixes, and " a cross of red
jasper adorned with silver gilt, with stones set in a foot of painted
wood." There is also a note that Newton had caused the famous " horn of
Ulphius," one of the greatest treasures of the Chapter, to be mounted with
a silver girdle, or rim.
76 LIFE OF NEWTON
were placed in the newly finished cathedral library. The
account roll of Nicholas Keld for 28 December, 1421-2, has
an entry: " Johanni Upton pro superscriptura librorum
nuper magistri Johannis Neuton thesaurarii istius ecclesiae
legatorum librariae, 2s. Thomae Horner de Petergate pro
hornyng et naillyng superscriptorum librorum 2s. 6d.
Radulpho Lorymer de Conyngstrete pro factura et emenda-
cione xl cathenarum pro eiusdem libris annexis in libraria
predicta. 235. id." Newton's books were evidently
"horned and nailed" by "Thomas the Horner," and
chained by " Ralph the chain-smith," in exactly the
manner of the manuscript of the Incendium in Hereford
cathedral library, 1 i.e., the name of the book was written
on a small parchment label, and covered with a thin sheet
of transparent horn, nailed probably to the wooden cover
of the manuscript. It is interesting to see that none of the
forty books left in the will had been lost as yet, because the
number of chains correspond ; and since the entry does not
mention " horns and chains " for any other books, it is
likely that Newton's bequest formed in 1421 the bulk of the
new library. 2
Except for one or two posthumous references in the
Patent Rolls, these entries in the York Fabric Rolls are the
last references to Newton. Throughout his life he had
been a scholar and a book-lover, and at his death
he left an exceptionally fine library. His death in
1414 dates the short text of the Incendium as at any rate
prior to that year; and since it is unlikely, from internal
evidence, that his manuscript was the original short text, or
that he made the emendations as a very old man, this
brings the date of the short text well back into the four-
teenth century.
Newton's interest in the Incendium raises the question
of his possible relations with two contemporaries : Chris-
topher Braystones, the monk, who later obtained the
1. (x).
2. See Raine's note, York Fabric Rolls, p. 45.
NEWTON AND BRAYSTONES 77
indulgence for the Incendium, and Matilda Newton, in
1415 abbess designate of Sion Abbey, Isleworth. In the
first case Newton was certainly in touch with S. Mary's
Abbey when Spofforth was abbot and Braystones monk
there, though there is only direct evidence of his acquaint-
ance with the abbot. One of Newton's first duties on his
arrival in York was to hold, as Arundel's commissioner,
an inquiry 1 into the condition of S. Mary's Abbey, the
results of which are recorded in the Consuetudinarium of
S. Mary's. Newton's register as vicar general shews that
he was in frequent contact with Spofforth later, and
especially as presiding 2 with him and the archdeacon of
1. S.John's Coll., Camb., MS. D. 27, f. 1. Prologus " Kegulares
predecessores nostri et patres antiqui constituciones diuersas tarn prouide
quam utiliter ediderunt, ex quibus alique per temporum successus in
dubium reuocate, relique per contrarias consuetudines penitus abrogate,
ambiguitatem non modicam dispendium pluribus efferentem et in seruicio
diuino uarietatem dampnabiliter introduxerunt. Thomas igitur (Arundel),
permissione diuina Ebor. Archiepiscopus, Anglic primas et apostolice sedis
legatus, predictis dispendiis occurrere ac animarum pericula precauere
cupiens ex officio, ut tenetur, consideransque .... per commissaries suos
ad correcciones Magistros lohannem Newton, legis ciuilis doctorem, et
Thomam Walworth, Bacallarium utriusque iuris ac canonicum ecclesie Cath.
s. Petri Ebor. xxxmo die mensis maii anno domini M CCC nonagesimo, de
sciencia et consensu abbatis et tocius conuentus, in domo capitulari hora
consueta, fratres lohannem Esingwald, priorem monasterii ac sacre pagine
professorem, Ricardum Thornton, Thomam Mauleuerer, Thomam Hehnsley
seniores, et lohannem Strensall precentorem, cum consilio et auxilio predicti
domini abbatis et confratrum, quos dicti deputati de conuentu uoluerunt
euocare, ad dictas ambiguitates elucidare, uarietates in diuino seruicio super-
inductas superfluis amputatis ad unitatem redigendum, atque nonulla alia
modernis temporibus congruencia de nouo super addiciendum, prout in
uisitacione ordinaria reuerendi patris xvimo die eiusdem mensis anno quo
supra inter notabiles defectus fuerat compertum, deputauit constituit et
efficaciter ordinauit. Ita quod dicti fratres fecerint in promissis circa
composicionem noui ordinalis, diuina protegente gracia, stet firmiter et
permaneat usque in sempiternum. " The remaining 223 folios of the MS.
contain directions for the recital of the office, hours, etc., and many folios
of counterpoint for the antiphons, etc. There are also lists of masses to be
said for other monasteries, and various regulations. The holding of the
commission is interesting in connexion with the appointment of Spofforth,
abbot of S. Mary's, to help preside over the Benedictine Chapter at
Petershausen, 1417, which instituted much wider reforms in the Benedictine
Order. See p. 53.
2. Reg. Arundel at York, f. 49, 7 March 1394. The presidents of the
Convocation were Newton, Thomas Dalby, archdeacon of Richmond, the
abbot of S. Mary's, and William Cawood, the archbishop's chancellor.
Cf. Ibid., ff. 356, 396.
78 LIFE OF NEWTON
Richmond over synods of the secular and monastic clergy.
There is no evidence, however, that he was acquainted with
Braystones.
In the second case marginal notes on Newton's manu-
script of the Incendium shew that it belonged in the
sixteenth century to a nun of Sion Abbey ; and Newton's
identity of surname with the lady who a few months
after his death was appointed Abbess of Sion l
suggests that they were possibly relations, and that
Sion obtained the manuscript through its first
abbess. I have been unable to find, however, any
proof of relationship between John Newton and Matilda;
he does not mention her in his will, and though it is
not certain that he would in any case have left a
bequest to a relative who was, at the time, a Benedic-
tine nun at Barking, other evidence renders it likely that
Sion abbey obtained the manuscript through another
channel, and leaves the relation of Newton and the abbess
unproved. On the other hand, Newton's association with
the little group of north country personages 2 to whom the
foundation of Sion was due renders it not impossible that
the appointment of abbess should have been given to a
relative of his. Newton and Sir Henry FitzHugh, 3 through
whose prolonged efforts Sion Abbey was founded in 1415,
were among the nine commissioners appointed to hear and
determine actions concerning the Scotch prisoners after the
1. See p. 100.
2. Such as Langley, bishop of Durham, William Cawood and Richard
Norton, all trustees in the charter which was FitzHugh's first attempt to
found Sion, (for whom see pp. 70, 98); and J. H. Wylie, Reign of
Henry V, i, 19; also C. P. R., 1396-9, p. 334; 1399-1401, pp. 131, 545;
1401-5, p. 213; 1429-36, p. 531.
Also Richard Gascoign, the father of Thomas Gascoign, author of the
Liber Veritatum, and friend of Thomas Fishbourn and Robert Bell, first
confessors general of Sion. Thomas Gascoign was otherwise interested in
Sion and left the abbey his books, (see Henry V, p. 17 ; Loci e Libra
Veritatum, Introduction; C. P. R., 1401-5, p. 521.)
William Alnwick and Thomas Fishbourn, confessors designate and elect
of Sion, were also from the north of England.
3. See p. 96.
NEWTON AND FITZ HUGH 79
battle of Humbledon, or Homildon Hill ; x they must have
been brought into contact when Fitz Hugh was granted the
custody of the temporalities at York after the death of
Scrope; 2 they were both in touch with the hospital of S.
Leonard's, 3 York, to the mastership of which FitzHugh's
son succeeded; 4 and they were both concerned in the
repairs to the fabric of York Cathedral. 5 Newton was,
with William Waltham, 6 the master of S. Leonard's, for
some time in charge of this restoration ; and when a serious
strike occurred among the masons? FitzHugh was one of
the commissioners appointed to try the offenders. 7 An
interesting set of regulations 8 for the masons was issued
in consequence by Newton and Waltham, with the authority
of the cathedral chapter.
The relations of Newton and FitzHugh are interesting in
view of the later ownership of Newton's Incendium
manuscript, proved by a second set of marginal
notes. On f. 22, in the margin of Rolle's Judica
me deus, part of the text is marked with a line, and
pfZ
the monogram J. S. ( X> ), while at the bottom of the page
is written in an early sixteenth century hand :
" Sewella Syonita Reclusa."
The previous folio has two monograms, J. G. and J. S.
1. C. P. R., 1401-5, p. 213. For another matter over which they probably
met, owing to Newton's vicariate under Arundel, see Ibid., 1388-92,
p. 393; 1391-6, p. 596; 1396-9, p. 13.
2. Ibid., 1405-8, p. 24.
3. Ibid., 1391-6, p. 79; 1399-1401, p. 131; 1405-8, pp. 345, 339.
4. Ibid., 1413-16, p. 283.
5. York Fabric Rolls, pp. 25, 198, 199, 200.
6. Newton made William Waltham one of his executors and bequeathed
to S. Leonard's " navem meam, vocatam barge." Another of Newton's
executors, Thomas Haxey, the clerical proctor whom Arundel saved in
1397 from the consequences of his attack in parliament on the royal
household, was also engaged with Newton and Waltham on the restoration
of the cathedral. The chapter appointed him " supervisor of the masons."
See York Fabric Rolls, p. 200.
7. C. P. R., 1405-8, pp. 482, 383.
8. York Fabric Rolls, p. 198.
8o JOAN SEWELL
(Or and a>), and one or other of these monograms
occurs again on twelve other folios, 1 in the margins of the
Incendium and Rolle's De Amore Dei contra Amatores
Mundi. The only other words in this writing are
"Sewellam . . ." (renue ?) on folio 174, and a marginal
note "contra prelates," against a passage where Rolle
denounces the pride and vanity of ecclesiastics. There are,
however, several elaborate " Nota's," sometimes written
in the form of a monogram,
A similar monogram is found in (a), a British museum
manuscript of the Incendium. 2 This is a long text, and the
scribe has drawn a line against the first passage found in
the long text, but omitted in the short text, and marked it
with a monogram drawn in a similar way to those in the
Emmanuel manuscript, but with the three letters combined,
J.G.S. ( bK). The scribe must have been acquainted with
the short text in order to make the annotation : or more
probably she had a short text at hand, with which she was
comparing the British Museum manuscript. The word
" Reclusa " seems to have been here loosely used to denote
a member of an enclosed community. Joan Sewell was a
Brigittine sister of Henry V's royal abbey of Sion : she
was professed in 1500, s and the Martiloge of Sion abbey
records that she died on July 2, 1532, and was buried
among the other sisters " iuxta gerras," 4 near the screen
which shut off part of the chapel. The Brigittine was a
double order, and the brothers and sisters at Sion had
separate libraries : the catalogue of the brothers' library
still exists, and has been published by Miss Bateson. 5
1. See p. 15.
2. (a), f. 186.
3. See Fr. Adam Hamilton's article on Sr. Joan Sewell, in the Poor
Souls' Friend, 1907, published by Syon Abbey, Chudleigh, Devon.
4. Brit. Mus., Addit. MS. 22, 285, ff. 45 and 1916. See also infra
Appendix on the " Foundation of Sion Abbey."
5. The Catalogue is contained in Corpus Christi Coll., Cambridge, MS.
HI. See M. Bateson, Syon Monastery : Library Catalogue.
LIBRARY AT SIGN 81
Neither of the Incendium manuscripts formed part of it at
the time that the catalogue was written : but it is possible
that one or both of them formed part of the sisters' library.
The catalogue of the brothers' library mentions five Ham-
pole manuscripts, of which one, a great treasure, was
described as Melos Contemplacionis Ricardi Hampole et
dicitur propria manu scripsisse librum. The five Hampole
manuscripts included one of Rolle's Incendium, but the
description in the catalogue does not apply to either of the
existent manuscripts in which sister Joan wrote her mono-
gram. The Brigittine rule does not mention a library, but
required " that the brethren and sisters should have books
necessary for the performance of divine service, and of no
other kind, except for learning and study." But both at
Sion and at Vadstena, the parent house of the Brigittine
order, the clause concerning "books for learning and
study " seems to have received a wide interpretation. The
convent at Vadstena has been described as " the great
centre of Swedish literary activity before the Reforma-
tion " l - at its fall in 1540 it had a fine library, the
manuscripts of which are now scattered in various Swedish
and Norwegian collections. One of the Swedish brothers
sent from Vadstena to aid in the foundation of a Brigittine
house in England, is mentioned in the Vadstena Diary as
having returned in 1416 from England, where " multa
quoque bona reliquit in scriptis et libris " ; and the Sion
Martiloge, and "Additions" to the Rule at Sion have
several references to the library, and to donors of books.
The librarians were responsible for the saying of prayers
for the donors of books, and the Additions ordered that the
bishop should " enquire if there be an inventory or register
of books of the library, and how they and other books of
study be kept and repaired;" they also enjoined that
' ' Silence after some convenience is to be kept in the library,
whyls any suster is there alone in recordyng of her
redinge."
1. See The new Schaff-Herzog Encyclopedia of religious knowledge,
Brigittine Order.
82 JOAN SEWELL
The originator of the monograms drawn so frequently by
sister Joan seems to have been a Carthusian monk of Sheen,
James Greenhalgh. l It was the Brigittine custom that
postulants should pass the year in the noviciate in their
own homes, or in some house nearer to the abbey if these
were distant, coming at intervals to be instructed by a " sad
and discreet sister." It is possible that sister Joan became
acquainted with the Carthusian monk, who was a member
of " House of Jesus of Bethlehem at Sheen," only a mile
away from Sion abbey, during this year of noviciate. He
at any rate presented her with a copy of Walter Hilton's
Scala Perfectionis, in English, from the press of Wynkyn
de Worde. 2 On the margins of the folio he had himself
made copious notes, and also frequently written his own
monogram, J.G. ((&) Sister Joan, in imitation, wrote her
own monogram, J.S., in the same manner, and also drew
an elaborate design, including the monogram, on a nearly
blank folio. 3 The monogram in the design corresponds
exactly with those in the two manuscripts of the Incendium.
On another folio of the Scala Perfectionis sister Joan wrote :
" This boke belongyth to me, Jhone Sewell, Syster in Syon,
professed in the yere of oure Salvation the thousand and
fyve hundreth. In die S. Vitalis martiris XXVIII Aprilis" ;
and on other folios she apparently combined her own
monogram with that of James Greenhalgh who had given
her the book, writing J.G.S., for James Greenhalgh and
"Johanna Sewell." The monogram in the British Museum
manuscript (a), is also this combined one, though the order
^
is here J.S.G. (>E). It is likely that (;'), as well as
the Scala Perfectionis, was given to sister Joan by James
Greenhalgh, since she twice wrote her name in it. The
British Museum manuscript perhaps belonged to the sisters'
1. See pp. 2, 15.
2. Now in the possession of Lord Aldenham ; see Notes and Queries
(7th Series, xii, p. 145, Aug. 1891). Information kindly supplied by Miss
Hope Allen.
3. See frontispiece.
AUTHORSHIP OF THE SHORT TEXT 83
Library, and sister Joan here merely marked the difference
in text between the long and the short, comparing it with
her own copy. It is interesting that both the mediaeval
students of the text of the Incendium should have been in
possession of the same manuscript ; and the friendship of
the Brigittine sister and the Carthusian monk lends a
human interest to the later history of the text.
(6) AUTHORSHIP OF THE SHORT TEXT.
No light is thrown upon the authorship of the short text
of the Incendium by any headings or notes in the manu-
scripts themselves, nor does the relative number and dating
of the long and short text manuscripts do more than shew
that the abridgment is of very early date. Of the 26
known manuscripts 15 are long and u short, and only
three can be dated with certainty.
(/) is dated May 13, 1411, and is long.
(h) is dated at about 1408, and is short.
(;) dates from before 1412, and contains both.
The evidence as to the relation of the long and short
texts from the dating of the manuscripts is thus incon-
clusive ; but the confusion between the short text and Rolle's
Postillae super canticum canticorum, discussed earlier,
shewed that the short text was an abridgment ; and analysis
of the short text itself both confirms this theory and throws
light upon the aim of the scribe who made the abridgment,
though, unfortunately, not upon his or her identity.
The earlier part of the short text is so continuous
as to conceal the fact that it is an abridgment at
all, but this is not the case throughout. There
are thirty-nine omitted passages altogether, and
throughout the first part of the book the selection was made
with such care, that the text reads without any verbal
break, and usually without any break in the thought. In
some cases even, where the scribe has omitted one of
Rolle's characteristic digressions, and picked up the thread
84 EXTERNAL EVIDENCE
again where he returns to the subject of the contemplative,
or solitary, life, the thought in the short text appears more
continuous than in the long. But the Incendium is a long
and rambling work, with a great deal of repetition in the
last chapters; and the author of the abridgment became
careless in his selection after going through about two-
thirds of the manuscript ; the omitted passages 1 appear here
to have been chosen at random, and at the end of chapters
28 and 29 the scribe in three cases did not finish the
sentence he was copying, but writing " etc." turned over a
page or two of the manuscript, and began again. This
occurs only 3 times out of the 39 omitted passages, but 8
out of the ii short text MSS. write etc. at these places, 2 and
the other three probably only omitted it in copying. In
other places also, where the abridgment becomes merely
careless at the end of the book, the scribe began his new
paragraph with " Item," where the long text has no such
word. The occurrence of these "etc.s" and "items"
prove beyond a doubt that the short text is an abridgment,
in spite of the delusive continuity of the short text in its
earlier portions.
A comparison of the passages omitted in the short text
with thrse retained shews that the scribe who made the
abridgment was not interested in Rolle's autobiography
or in those passages of exhortation and warning which he
might have addressed to seculars, but in the many passages
in the book where Rolle speaks of contemplation and the
contemplative life. The omitted passages are printed in
the text of this edition within heavy brackets, and a study
of them, together with the list here following, will confirm
this statement.
ANALYSIS OF PASSAGES OMITTED IN THE SHORT TEXT.
The passages omitted in the short text include :
p. 158. [Igitur relaxacione.] Peccatores ....
1. See below, p. 187.
2. (h) (i) (?) (0) (s) (t) (w) (y). See pp. 221-3, notes.
INTERNAL EVIDENCE 85
The thought of the long text is here more continuous,
pp- 160-3. [Abundancia cruce] Nihil enim ....
The omitted passage is a digression, a theological dis-
course on the Trinity. The short text is therefore more
continuous.
p. 164. [quippe caritas] et soli ....
Here the scribe obviously copied the passages relating to
contemplation.
pp. 164-70 [Et quidem laudant] Risus igitur ....
The scribe probably copied the "Risus" passage because
Rolle's views on laughter and mirth would strike a
mediaeval mind as unusual.
pp. 170-1. [Et est actus proponit] Dicitur.
The long text is more continuous.
pp. 172-3 [Hii eciam lingent] Animam.
After this passage, the scribe again copied where Rolle
returns to the subject of contemplation,
p. 175. [Comedi uideam] leiunium.
This passage is in the first person, and describes Rolle's
own practice with regard to eating and drinking ; the scribe
always omitted such autobiographical passages, till his
abridgment at the end became merely careless.
pp. 177-9. [Si quis sancte corporalem] Extiterunt.
This long autobiographical passage is one of those which
the scribe had (probably) previously copied, 1 as is also the
following :
pp. 187-91. [Cum infeliciter incitemini] Deuotus.
pp. 191-2. [ubi est thesaurus meus] O mors.
A first person passage.
pp. 195-6. [Quid enim deuotus] cor.
The omission again ends when Rolle returns to the
subject of contemplation.
pp. 196-7. [Ego dixi diuitibus] Caritas.
1. Seep. 62.
86 INTERNAL EVIDENCE
The scribe generally omitted passages where, as here,
Rolle was discussing the subject of poverty,
p. 198. [Omnis triurnphantes] Imperfectus.
pp. 198-9. [et ut hoc subdunt] Si delecteris.
p. 200. [Comiptibilis quia] dum terrena.
The short text has Item dum terrena.
pp. 200-1. [Ac nimirum diligit] Quippe.
The scribe generally, as here, omitted passages where
Rolle speaks of " uerus amor," and describes more philo-
sophically than is usual with him, that he who " rightly "
loves God, loves Him only in any other thing which he
loves.
pp. 202-3. [Sed utrum aperietur] Item quia ....
The first part of the passage is a digression, probably
omitted as such by the scribe.
pp. 203-4. [Unde oraret] Dubitatur ....
The scribe omitted Rolle's list of Scriptural quotations to
shew the value of continual prayer. He copied again, when
Rolle turned to discuss the favourite medieval question, of
whether the active or contemplative life were more merit-
orius.
pp. 209-12. [Si sordes putauit] In omnibus ....
The omitted passage deals with " uerus amor," and the
" dampnabilitas " of the love of women. Both topics are
characteristic of Rolle, but were generally omitted by the
scribe.
pp. 212-4. [Si uero inferre] Semis ....
pp. 215-6. [Superbia attrahere] quod immoderata.
pp. 217-8. [Ut quis tormentorum] Recti.
pp. 219-21. [Humiles anima mea] Inuenitur.
The sentences following all these three omitted passages
deal with contemplation.
pp. 221-2. [Scilicet, intelligite uacant] Qui enim ....
p. 223.[Porro qui ad sanctitatem consistit] Quern uero Porro
qui ad sanctitatem, etc. = short text.
OMISSIONS IN SHORT TEXT 87
pp. 224-5. [Quemadmodum peruenerint] Dum enim fugit,
etc. Dum enim = short text.
Another passage on contemplation follows,
pp. 225-9. [Sancti affluit] Dilecta ....
This passage is one of those where Rolle indulged in
antitheses and "conceits," which the scribe generally
omitted.
pp. 230-2. [Sed querere descendit] Quoniam ....
The abridgment now becomes careless : in this case a
whole chapter is omitted.
p. 234. [Sustinui penitenciam] unde plerique. Item pleri-
que= short text.
The passage here omitted is in the first person,
pp. 242-3. [minimum iubilabo] qui dulcescis. Item dulcescis =
short text,
pp. 243-7. [ u t te glonatur] Electi autem.
A long first person passage is here omitted,
pp. 257-60. [Insolubili furientem] Fugiamus.
pp. 261-6. [Amicicia transeamus] Diuinitatis.
pp. 267-9. [Possumus contemplari] Non aio fletum.
The scribe again wrote down Rolle's views on weeping
and mirth.
p. 270. [sedes sustinentes] Actus iste.
p. 275. [Uerumptamen moriamur] Dulciorem ....
p. 278. [Oportet seculorum].
It is not clear why the scribe omitted this last passage of
the book, perhaps because there was not room on the
vellum. The last sentence of the short text makes quite a
suitable ending. The last passage is also certainly Rolle's :
cf. p. 278.
Of these omitted passages :
(i) Six long extracts are autobiographical, 1 or written
in the first person : it is only towards the end of the book,
1. See pp. 175, 177, 187, 234, 242, 257.
88 INTERNAL EVIDENCE
where the abridgment is careless, that a first person passage
is copied.
(2) Two are the only technically theological passages in
the book, one a discourse on the Trinity, another on the
Passion. l
(3) Eight include exhortations to poverty and humility,
and warnings, " femine uitande sunt," passages which
would seem commonplace to a fourteenth-century reader. 2
(4) Five are passages on love as friendship between God
and the soul, rather characteristically Rolle, similar to his
" What then is love? Love is a life, joining together the
lover and the loved," in his Mending of Life*
(5) Eight are digressions to side topics.
It is noticeable that in all except the last part of the short
text, its author was primarily interested in Rolle's views
on contemplation, and after omitting a passage, picked up
the thread again where Rolle uses words such as "Inuenitur
enim Christus in corde "; " culmen contemplacionis," etc.
The short text is a much more concise treatise on contem-
plation than the long text, and as such, much more resem-
bles a normal mediaeval work on the subject. It is much
nearer in form, for instance, to the works of S.Bonaventura
or the Victorines, than the long text, with its many
rambling autobiographical digressions. This suggests
that the author of the abridgment was a religious, and
probably not (like the hermit of Tanfield, one of Rolle's
followers) himself a solitary, in which case more of the
apologetic, autobiographical passages would probably
have been retained. The short text is just such a work as
a conventual religious, editing Rolle's "apologia pro uita
sua " might have been expected to produce, if he were
interested in the teaching itself, but not particularly con-
cerned with the life of the teacher. There is evidence that
1. See pp. 160, 221.
2. See pp. 170. 196, 198, 209, 212, 217, 219, 225. 230.
3. See pp. 195, 200, 243, 257, 261.
HISTORY OF SHORT TEXT 89
Rolle was read at the Benedictine abbey of S. Mary's,
York, in the early fifteenth century, and it is noticeable
that the monk, Christopher Braystones, who obtained an
indulgence for readers of the Incendium, 1 was familiar with
the short, not the long, text. Spofforth, his patron, was
abbot of S. Mary's, York, while the indulgence was
granted by the archbishop of York and the bishop of
Philippopolis his suffragan : but there is no conclusive
evidence to connect the authorship of the short text with
York.
The relative number and date of the short text manu-
scripts render it likely that the abridgment was made very
early, possibly by one of the Hampole nuns, if they retained
his manuscripts at his death. It seems likely that they,. at
any rate, retained the Incendium, since passages of it were
incorporated in the office which they were instrumental in
getting drawn up about 1383. Rolle died in 1349, and the
effort to obtain his canonisation was made about 1383; it
is possible that the abridgment was made before this date ;
or that the nuns of Hampole then sent his manuscript to
York, to be used in the compilation of the office. 2 The
fact that the author of the abridgment had access to the
Comment on the Canticles,* one of Rolle's rarer works,
renders it somewhat likely that she was a Hampole nun;
and the letter of Anselm to the recluses, part of which is
copied among the short passages from the Incendium, is
one which might have been found among the small Ham-
pole library.
The history of the two texts then seems to be briefly this :
Rolle himself wrote the long text, and one of his admirers,
possibly a Hampole nun, abridged it at a very early date,
omitting the autobiographical passages, and producing a
book suitable for study by a member of a religious order.
1. See p. 9.
2. Several passages are quoted in the office.
3. Not widely copied, at least, in comparison with Rolle's other Latin
works.
9 o CONCLUSIONS
Newton expanded his own short text into the long one from
Rolle's manuscript, either while it was still at Hampole or
with some north-country owner, 1 if the poverty of the nuns
had compelled them to sell it. It was during these years
also (the ones preceding 1414) that Braystones was a monk
of S. Mary's, York, probably shortly before Newton's
death in 1414, and he succeeded in getting the Incendium
indulgenced at the end of his own life, between 1452-7.
Later students of the two forms of the text were James
Greenhalgh at Sheen, and Joan Sewell, at Sion. The
history of the study of the two texts by owners of Incendium
manuscripts is thus interesting and continuous.
1. Possibly Henry, Lord Scrope of Masham; see p. 97. Evidence as to
the later ownership of two of Rolle's works is contained in Testamenta
Eboracensia, iii. In 1446 Thomas Beelby bequeathed the original manuscript
of the comment on the Psalter to William Dumeld. canon of York, on
whose death in 1452 it was sold for 14s. 4d., probably to Robert Est
of York, who in 1467 bequeathed it to the nuns of Hampole. (See pp. 59n,
133, 159.) References to works of Rolle not specified as holographs occur
on pp. 133, 199n : his Nouem Lecciones Mortuorum fetched 8s. in 1452.
THE FOUNDATION OF SIGN ABBEY.
As the present English monographs on Sion abbey either
leave the foundation and early years of the community in
great obscurity, or adopt an unsatisfactory theory to explain
the difficulties in the English records, it seems worth while
to append a short account of the foundation of this royal
abbey.
The books on the subject at present most accessible to
English readers are G. J. Aungier's History and Antiqui-
ties of Syon Monastery, 1 and the Introduction to J. H.
Blunt's edition of the Myroure of oure Ladye. 2 A far more
exhaustive study is Dr. Torvald's Hojer's Studier i Vad-
stena Klosters och Birgittinordens Historia, which adds to
the evidence the result of research among the Swedish
Royal Archives, and various MSS. in the Upsala Univer-
sity Library. This Swedish work is, however, inaccessible
to most English readers, and was only studied by the writer
through the kindness of the present Lady Abbess of Sion, 3
for whom a partial translation had been made by Miss
Howitt. Dr. Hojer, however, being primarily interested in
the foundation of Sion as part of the history of a Swedish
saint and her work, has not referred to certain English
sources which throw more light on the subject, and clear up
some points which he leaves unsettled. 4
The undisputed point in the early history of Sion abbey
is its foundation in 1415 by Henry V, as a monastery
for men and women living according to the " Rule of
1. Published 1840.
2. Early English Text Society, extra series, no. 19.
3. Syon abbey, Chudleigh, S. Devon.
4. J. H. Wylie's Reign of Henry V., vol. i., pp. 220-229, published while
this monograph was in the press, has a most interesting description of Sion
abbey, but does not use the Swedish evidence.
91
92 FOUNDATION OF SIGN ABBEY
Saint Saviour," which had been lately drawn up by S.
Bridget of Sweden. S. Birgitta, 1 or Bridget, the widow
of a Swedish nobleman, had founded the double monastery
of Vadstena, in the diocese of Linkoping, on her husband's
death in 1344. To avoid the papal prohibition of the
foundation of new orders, the religious at Vadstena were
to live under the " rule of S. Augustine," 2 supplemented
by the constitutions drawn up by S. Bridget; 3 they formed
therefore one branch of the so-called Augustinian order of
canons, the proper name of the branch being "The Order
of S. Saviour." S. Bridget died in 1373, and was canonised
by Boniface IX in 1391. 4 Her constitutions had been
confirmed by Urban VI in I379, 5 and the men's and
women's convents at Vadstena had been recognised as a
single community ruled by an abbess " under the rule of
S. Augustine and the name of S. Saviour." Both the
confirmation of the constitutions and the canonisation of
the saint took place however during the years of the great
schism, and the followers of S. Bridget sought therefore
throughout the council of Constance 6 to obtain a further
confirmation of their constitutions and the canonisation of
their patroness, because "all Christendom did not adhere
1. See Bollandist Acta Sanctorum, October, iv, 476. In the bull for her
canonisation in 1419, Martin V speaks of her as " S. Birgitta, quam
vulgares Brigidam appellabant." See also Dr. Thorvald Hojer's Studier,
and the Comtesse de Flavigny, La Vie de S. Brigide de Suede.
2. S. Augustine composed no monastic rule, unless the hortatory letter
to the nuns of Hippo be considered as such ; but a mediaeval compilation
known as the " regula Augustini " served as a basis for the rule of the
Canons of S. Augustine, the Dominicans, the Hermits of S. Augustine,
or Austin Friars, and other communities which needed a somewhat general
rule to supplement by their own constitutions. See The new Schaff-
Herzog Encyclopedia of religious knowledge, Augustinians.
3. Bollandist Acta Sanctorum, October, iv, 419.
4. Ibid., 467.
5. Ibid., 466, " sub Regula S. Augustini et vocabulo S. Salvatoris."
The words " order " and " rule" are used loosely in the Acta Sanctorum;
before the 1419 confirmation Martin V speaks of " Ordinem S. Augustini,
S. Salvatoris nuncupatum, sub regula et secundum constitutiones seu
instituta S. Birgittae, alias Brigidae nominatae, institutum et fundatum, ....
Nos igitur regulam, constitutiones seu instituta predicta .... confirmamus."
Ibid., 477.
6. Diplomatarium Suecanum, 1401 , iii, no. 2,284. Cf. Studier, p. 255.
THE RULE OF S. BRIDGET 93
to Boniface, though he was the true pope." 1 The
canonisation was confirmed in 1415 by John XXIII; 2 but
as that pope was immediately afterwards deposed by the
council of Constance, the confirmation became invalid, or,
at least, insecure. The abbess and convent of Vadstena
continued their efforts to obtain a further confirmation,
urging their emissary at Constance to try to obtain one
from the new pope when the council should have procured
his election, and in 1418 writing to England to solicit the
influence of Henry V for that end. They suggested that
Henry and King Eric of Sweden should both use their
influence with the cardinals, and if possible persuade the
emperor Sigismund to join in their entreaties to the pope. 3
These efforts were successful : Henry V petitioned 4 Martin
V in that same year that whereas " the rule of SS. Mary
the Virgin and Bridget in Vadstena, of the order of S.
Augustine, called that of S. Saviour" had been confirmed
by Urban VI "in the time of the pestiferous schism,"
Martin would now confirm it "to stop the mouths of evil
speakers," and that he would also confirm the canonisation
of S. Bridget, authorised by Boniface IX during the same
pestiferous schism. Eric of Sweden also addressed a peti-
tion to the pope on the same subject, and in answer Martin
V in 1419 issued at least four bulls 5 dealing with S. Bridget
and her new order: two "ad perpetuam rei memoriam "
announcing to the faithful his confirmation of her canonisa-
tion and her constitutions, and two addressed to Henry
V. Both the latter bulls announced the double confirma-
tion, and then dealt with particular matters connected with
1. Bollandist Acta Sanctorum, October, iv, 473.
2. Ibid., 475.
3. Diplomatarium, iii, no. 2520. Dated 18 Aug. 1418.
4. For this hitherto unprinted petition, see p. 133.
5. For the bull announcing the canonisation, see Bollandist Acta
Sanctorum, October, iv, 476, dated Florence, 1 July 1419; the confirmation
of the constitutions, Ibid., 477, dated Florence, 7 April 1419. Bulls
announcing the confirmation were also addressed to Vadstena, and to
Eric XIII. One of the bulls addressed to Henry V is printed in the
Monasticon, vi, 544, and Foedera, ix, pp. 616-18. For the other, hitherto
unprinted, see p. 136.
94 FOUNDATION OF SIGN ABBEY
the monastery of the new order which the King had just
founded at Sion. 1
The foundation of Sion abbey in 1415, while the rule of
the nascent Brigittine order was still unconfirmed, explains
some of the private difficulties of the abbey, and most of
the obscurities and contradictions in the English records,
with which this appendix deals. The difficulties were
however surmounted, and Sion remained till the Reforma-
tion one of the most prosperous of the English monasteries. 2
It was one of the first of the larger houses to be dissolved,
but the community has maintained a continuous existence
to the present day through the flight of the abbess and
sisters to the Low Countries, and their subsequent estab-
lishment by Philip II. at Lisbon. 3 Here they remained
till the nineteenth century, the community being recruited
throughout the period by English postulants. Among
other manuscripts and relics which the community preserved
throughout its flight and exile was the Martiloge of Sion
monastery, a calendar with the names and dates of death
of the brothers and sisters filled into the appropriate days
of the month, and preceded by valuable memoranda con-
cerning the foundation of the abbey, lists of abbesses,
confessors, benefactors, etc. When the community returned
to England they brought with them this and other manu-
scripts, some of which they were forced to part with before
their final settlement at Syon Abbey, Chudleigh, Devon,
where the sisters' convent remains to this day. The
Martiloge was acquired by the British Museum, 4 which
possesses also another manuscript, 5 from which the daily
life at Sion can be studied as a supplement to the history of
the early years of the community given in the Martiloge.
1. On the Thames, near the present Kew Gardens.
2. The gross annual revenue at the Dissolution was 1,944. 11s. 5^d.
See Aungier, pp. 89, 483.
3. See p. 122n.
4. Now Brit. Mus., Addit. MS., 22, 285.
5. Brit. Mus., Arundel MS., 146 : the Additions to the rule of
S. Bridget, compiled for the monastery of Sion and printed in Aungier,
p. 249.
DOUBLE ORDERS 95
The account of the foundation given in the latter manuscript
differs noticeably in some respects from the evidence of
the foundation charter l of Sion, and through comparison
with certain Swedish records has proved to be justified.
There is no reason to doubt, however, that the directions
in the foundation charter for the constitution of the new
monastery were substantially carried out. As with all
double orders, the aim of combining convents of men and
women under the same roof was to secure for the nuns the
ministrations of priests professed in the same order, who
should be also better able to supervise the finances of the
community and travel in its behalf. Thus the proportions
of men and women at Sion were not to be equal, but the
community was to consist of sixty sisters, including the
abbess, and twenty-five brothers, including the confessor.
The relative numbers show, however, that the brothers at
Sion were not primarily a staff of chaplains for the sisters,
as in Gilbertine foundations : they had a fine library and
included several scholars of repute, including the liturgio-
logist, Clement Maidstone, 2 the chief fifteenth century
authority on the Sarum Use.
The obscurities of Sion history include an attempt to
found a Brigittine community in England before 1415. In
the years preceding and during the council of Constance,
S. Bridget was perhaps the most popular northern saint of
the day; her new order impressed contemporaries with its
enthusiasm and asceticism, and reverence for the saint
naturally centred in Sweden. When Philippa, the daughter
of Henry IV of England, became Queen of Sweden in
1406, admiration for S. Bridget spread to England through
the medium of a gentleman of Philippa's retinue, Sir Henry
FitzHugh, baron of Ravensworth. 3 The Sion Martiloge
describes the latter as " primus qui introduxit hanc
religionem in regnum Anglic," 4 and he is known to political
1. Monasticon, vi, 542.
2. Henry V, p. 229.
3. Ibid., p. 221.
4. Addit. MS., 22,285, f. 14.
96 FOUNDATION OF SIGN ABBEY
history as the trusted follower of both Henry IV and
Henry V. He was a nephew of archbishop Scrope, but
helped to suppress the northern rising of 1405, and was
actually present with the force which captured him. 1 Henry
IV granted him the custody of the temporalities of the see
of York after Scrope's death, 2 when he must have been
brought into contact with John Newton, the vicar-general
of his uncle. 3 Henry IV also made him a member of other
commissions incident on the northern risings, and in 1412
rewarded him with an income of ;ioo annually, 4 " the
king considering how at divers times the said Henry has
laboured in Scotland and elsewhere, and in Denmark, for
the marriage of the king's daughter, the Queen of Denmark,
and done service to the king's son John, without due wages,
except an annuity of 100 marks granted to him by the king
by letters patent, of which 750 marks are now due to him/'
etc.
On the coronation of Henry V he was appointed constable
of England, and he is mentioned as the king's chamberlain
in March, 141 5. 5 Till his death in 1424 he formed one of
the king's household, and was in constant attendance upon
him. He had thus considerable influence under Henry
IV, was himself part of the machine of central government
under Henry V, and was also a prominent Yorkshire
gentleman, taking a considerable part in local history and
administration, a fact the more natural in a reign when the
political centre of gravity inclined so strongly towards the
northern counties. It is interesting that FitzHugh, like
Newton, possessed a copy of Rolle's Incendium Amoris,
possibly even the holograph copy from which Newton
emended his own short text. In 1415 Henry Lord Scrope
1. See Wylie, Henry IV, iii, 221.
2. C. P.R., 1405-8, p. 24.
3. See pp. 78, 79.
4. C. P. B., 1408-13, p. 446.
5. Ibid., 1413-16, p. 283. Original grant in 1399; C.P.R.. 1399-1401,
p. 94.
FITZ HUGH AND THE INCENDIUM 97
bequeathed to FitzHugh l " for a remembrance " " a book
.... in which is contained the Incendium Amoris, which
Richard the Hermit composed, and a small paper in which
is contained a homily on the (psalm) Judica me Deus,
which Richard the Hermit composed and wrote." If, as
is not directly stated, the Incendium Amoris were also
Rolle's own manuscript, Newton may easily have
had access to it through his connexion with archbishop
Scrope.
FitzHugh took the first step in the foundation of a Brigit-
tine monastery in 1406, when Henry IV employed him to
arrange the marriage of his daughter Philippa with Eric
XIII of Sweden. He accompanied the princess to Lund,
where the marriage took place, and afterwards on her visit to
the convent at Vadstena. " In this year," i.e. 1406, says the
Vadstena Diary, " was celebrated the marriage of the lord
King with the daughter of the King of England, Philippa
by name And when the wedding was accomplished,
there came to Vadstena the lord Henry Ravensworth, a
noble knight of England, and before the assembled convent
he stated that he wished to found in England a monastery
of the rule of S. Saviour, and he gave the brothers his letters
concerning a place of this kind, and dower, and sought that
two brothers should be sent to England for the founding
of such a monastery, to which also the brothers assented,
with heartfelt joy. This was done about the festival of
S. Andrew the Apostle." 2
This entry is confirmed by the actual "letters" or
charter, dated 28 Nov. 1406, handed by FitzHugh to the
abbess of Vadstena. In them he states that :
" I, Henry FitzHugh, English knight, lord of Ravens-
worth of the demesne of the renowned prince, the lord
king of England, for the honour of Almighty God,
1. Foedera, ix, 276.
2. Diarium Vazstenense, edit. Benzelius, Upsala, 1721, p. 35. Benzelius
added Fitz Hugh's " letters " as a supplement to the Diarium from MS. 46,
Upsala public library ; see Diarium, p. 194. Both have been reprinted in
Scriptores Rerum Suecicarum, i, 83 .
98 FOUNDATION OF SIGN ABBEY
.... strengthened by the confidence of the prince my
lord, and, as I hope, of many English nobles .... in
order that the Order called S. Saviour's, dedicated to His
Mother the Virgin Mary, and subject to the discipline of
the Rule mysteriously revealed to the blessed Bridget,
His elect spouse, and situated first in the kingdom of
Sweden, at the place called Vadstena, might be estab-
lished and founded in the kingdom of England : by the
guidance and protection of the King of Kings
For the foundation, building, and perpetual support of
which, I have lawfully given, bequeathed and irrevocably
assigned my manor of Hinton near Cambridge in the
diocese of Ely, with all belonging to it, according to the
custom of the country. Which lawful gift . ." . . I have
handed over to the worthy Lords, .... the lord Thomas
Langley 1 Bishop of Durham, sometime Dean of York
and Chancellor of the kingdom, Master William
Cawood 2 Canon of Ripon, Richard Norton, John Burg,
John Latim Rector of the Church of Romald-Kirk, Hugh
of Lincoln Rector of the Church of Tanfield, 3 and John
Aiscough ; to these I have handed over the aforesaid
goods on this condition, that if within ten years any
brethren of the aforesaid Order come to England, they
shall assign, and shall not delay to assign, the aforesaid
goods to these brethren, for the foundation, building,
revenue and support of the same ; even if these brethren
shall have been granted any other dwelling or site by the
lord king, or by other nobles of the kingdom : so that
the aforesaid noble persons shall hand over all the goods
as they received them, on the receipt of these present,
without any delay or hindrance, in due legal form, to
these aforesaid brethren immediately, whensoever they
come to England." "Which lawful gift .... at
1. Canon of York 1400; dean of York 20 July 1401; elected by the
chapter as archbishop in 1405, but " provided " by the pope to the see of
Durham.
2. See p. 69n.
3. For Tanfield, cf. pp. 17, 31, 88.
FITZ HUGH AND VADSTENA 99
Vadstena, in the presence of the honourable lady abbess
and of the reverend father, the confessor general of this
monastery, and of both convents, (that is to say, of men
and women,) attested by my spoken word, by the pledge
of my hands, and by the token of my helmet, 1 I have
approved and sealed, and established for all time to come,
in the presence of the comrade of my journey, sir Halneth
Mauleverer, 2 knight, and of my private chaplain, dom.
Peter."
The other witnesses to the charter were the priests Katil-
bernus and Stephanus, with " Eschillus et Laurentius
Romanus, claustri prouisores," and " my beloved Olave
Botuidus, the Franciscan, Lector of Stockholm." To
further secure the charter, the primate of Sweden, the
archbishop of Upsala, appended his seal.
The first brother sent to England to claim the fulfilment
of the charter made only a short stay, and died immediately
on his return. The Vadstena Diary states that shortly
before November i, 1407, " Dominus Hemmingus, curatus
noster in Vadstena," died in Jutland, in the city of Ripen.
The brothers had sent him to England, to see and accept a
certain monastery which was there to be built in honour of
S. Bridget." 3 On 6 April, 1408, there is another entry,
that "Two brothers of the monastery, namely br. John
Peterson, priest, and br. Katillus, deacon, were chosen by
the convent, and at their request crossed over to England,
where a certain noble and devout knight promised the
brethren that he would build a monastery to the honour of
S. Saviour, His Holy Mother the Virgin Mary, and S.
Bridget, our blessed patroness." 4 The history of these
1. " Galeaeque meae signaculo." Keference to the ceremony of the
delivery of the manor of Hinton to the abbess, " viva voce," with the
transfer of a token. Fitz Hugh probably placed his hands between those
of the abbess, according to the form of the old oath of fealty, and laid
upon the altar the crest from his helmet.
2. See Henry V., p. 225, note 8.
3. Scriptores Eerum Suecicarum, i, p. 124. Not Magnus Hemmingson;
see p. 107.
4. Ibid., i, p. 25.
ioo FOUNDATION OF SIGN ABBEY
brothers between the years 1408 and the royal foundation
in 1415 is one of the puzzles of Sion history. Entries in
the diary shew that both of them remained in England.
" On October 4, 1416, br. John Peterson returned from
England, where he had remained for eight years in a
monastery of our Order." 1 The record of his death, 30
December, 1418, states that " he was one of the first to enter
this Order. He had returned here two years before from
England, and he left many good works in writings and
books, and he underwent many toils for the spread of the
Order, during the eight years which he stayed in
England." 2 Br. Katillus stayed longer, returning in 1421,
as is shewn by a safe conduct for his journey in the Swedish
royal archives. 3
The royal foundation charter of Sion, 4 of 1415, sug-
gests that the tw r o brothers may have succeeded in founding
some sort of a community, for it appoints as abbess and
confessor " professed " Brigittines, at a time when there
was no Brigittine house in England at which they could
have taken their vows. " Et ut haec praesens fundatio
nostra debitum sortiatur effectum, sororem Matildem
Neuton, monialem professam ordinis predicti (i.e. ordinis
sancti Augustini sancti Salvatoris nuncupati) in abbatissam
monasterii predicti, et fratrem Willelmum Alnewyk, in
ordine sacerdotali constitutum, 5 ordinis predicti similiter
professum, in confessorem loci predicti, hac vice praefici-
mus, creamus et ordinamus." From this circumstance, and
the evidence of an entry in the Sion Martiloge, Mr. J. H.
Blunt 6 concluded that "There must have been brothers
and sisters of the Order existing before (1415), as is shewn
by the appointment of the Abbess and Confessor General
from among their number." Thirty-eight Brigittines were
professed at Sion in 1420, and " these thirty-eight doubtless
1. Scriptores Berum Suecicarum, i, p. 138.
2. Ibid., i, p. 139.
3. Studier, p. 255.
4. Monasticon, vi, 540.
5. Seep. 131.
6. Myroure of Oure Lady, p. xvi.
CHERRY HINTON 101
completed the number of eighty-five provided for by the
charter of foundation." Other writers * have suggested
that the two Brigittines founded their community at Fitz
Hugh's manor of Cherry Hinton, near Cambridge. The
statement of the Sion Martiloge does not, however, justify
this theory. It says of Fitz Hugh : " He was the first who
introduced this order into the kingdom of England; and
he supported certain brothers of this order, sent from
Vadstena to begin this, for many years at his own cost;
and as part of the dower of this monastery he gave his
demesne and manor of Hinton in the county of Cambridge.
And at his death he bequeathed 20 to be faithfully paid
in addition to the aforesaid manor, which is worth ^20 in
yearly rent. Therefore he is justly reckoned among the
first and special benefactors." 2
The English evidence against the existence of a pre-1415
community at Cherry Hinton is, however, much stronger.
The Sion Martiloge calls the great 1420 profession " the
first in England": "Anno domini 1420, uicesimo die
mensis aprilis .... celebrata erat prima professio ordinis
sancti Saluatoris de Sion in regno Anglie per manus
uenerabilis patris domini Henrici Chicheley Cantuariensis
archiepiscopi " ; and besides thus ignoring the profession
of Matilda Newton and Alnwick, as mentioned in the
foundation charter, it does not even include them in the
Obit Book as professed Brigittines at all. 3 It is, moreover,
difficult to see how so informal a beginning could have been
made at the moated farm-house, which in 1408 formed the
nucleus of Fitz Hugh's manor of Up-Halle, 4 at Cherry
Hinton, or how the two brothers could have started a double
monastery without special buildings. The local records
have no reference to the stay of the two Brigittines at
1. Fr. Adam Hamilton, O.S.B. ; The Order of S. Saviour in England
under the Tudors, in the Poor Souls' Friend, 1907 ; Flavigny, La vie de S.
Brigide de Suede, p. 557.
2. Addit. MS. 22,285, f. 146.
3. Ibid. The Obit book itself is a calendar, with spaces left for the
insertion of names; these are all in different handwritings, according to
the period.
4. Of. Hinton, in Lysons' Environs of Cambridge.
102 FOUNDATION OF SIGN ABBEY
Cherry Hinton, much less to the existence of any community
there. At this date, the advowson of the living of Cherry
Hinton had just been confirmed to Peterhouse, Cambridge,
after a struggle with the bishop of Ely so prolonged that
the confirmation of the bishop of Ely, the two English
archbishops, the king and the pope himself had been
sought, when once Peterhouse had gained its point. 1 The
Peterhouse compotus rolls contain many references to
Cherry Hinton, both during and after the struggle, but
none to a Brigittine community there. 2 This evidence is
inconclusive, but the absence of any reference in the Ely
episcopal register is almost decisive. Bishop John Ford-
ham's register exists at Ely 3 for the years 1408-12 (the
first four of the seven of the supposed Brigittine residence
there), but there is no entry relative to their establishment
there, nor are there any Brigittines, in the list of "religious"
candidates for ordination.
The evidence of the Patent Rolls is also against the exist-
ence of a community at Cherry Hinton. There is no licence
for Fitz Hugh to alienate the land in mortmain in 1406, or
later, and its absence is explained by a grant of Henry VI,
in 1444.* This is a " Grant in frankalmoign to the abbess
and convent of S. Saviour's, Sion, of the manor of Hinton
called ' Uphalle ' in Cambridge, and all lands rents and
services late of Henry Fitz Hugh, lord of Ravensworth,
deceased, in Hinton, Great Wilbraham and Little Wil-
braham, co. Cambridge, which the said Henry granted to
Thomas, bishop of Durham, deceased, by the name of
Thomas Langley, and others, (as in Fitz Hugh's
Charter of 1406) to the intent that they should grant the
same to the king, and that the king should grant the same
to the said abbess and convent, when the said monastery
should be founded .... and the said bishop demised the
1. Walker's History of Peterhouse, pp. 58, 59.
2. The compotus rolls of Thomas of Barnards Castle, master at the date
of the supposed residence of the Brigittines at Hinton, do not mention
them.
3. For abstracts, cf. Ely Diocesan Remembrancer, circa 1900-01.
4. C. P. R., 1441-6, p. 276.
HOSPITAL OF S. NICHOLAS 103
same to Henry V, who had newly founded the said
monastery, but as the king learns, did not complete the said
demise." l
This shews that Hinton remained in the hands of
Langley, and the other trustees till about 1415-16, when
Henry V was founding Sion, and was then transferred to
him. The arrangement was perhaps made to avoid pay-
ment of the fees on alienation, but more probably as a
merely business device to secure uniformity, that Hinton
might be classed among the other royal estates granted to
Sion, and administered uniformly with them. Sion in-
curred no financial loss, since the 1415 foundation charter
allowed the abbey a revenue of 1000 marks yearly at the
exchequer, till the revenues wherewith the king was endow-
ing her should reach that sum. 2 Fitz Hugh himself, as
chamberlain, was certainly cognisant of the arrangement,
if not actually responsible for it.
A study of the Swedish evidence leads Dr. Hojer to
conclude that " no monastery was constructed at Hinton," 3
and that " the extract given by Blunt (from the Martiloge)
does not appear to prove its existence." The Swedish
evidence includes an " undated, very much injured and
defective letter from Br. Katillus to the confessor general of
Vadstena, from which it appears that plans were on foot
to turn a hospital for the poor near York into a Brigittine
monastery," but though Henry IV actually applied for
papal sanction thus to convert the decayed hospital of
S. Nicholas without the Walmgate Bar at York, the plan was
not completed. 4 To refer to evidence of a somewhat later
date, letters from Vadstena to postulant Brigittines in
England shew that as late as 1418 no formally constituted
community existed at Sion, and that the only professed
Brigittines there were the brothers sent from Vadstena;
the English congregation was " not as yet united and knit
1. Hinton appears after 1444 in two Sion inventories; cf. Aungier, 59,
77, 442.
2. Monasticon, vi. 543.
3. See Studier, p. 252.
4. Henry V, p. 221.
104 FOUNDATION OF SIGN ABBEY
to our order by one and the same profession, neither as yet
completely loosed from the bonds of its former professions" ;
the English brothers are " not yet incorporated in our
Order by holy Profession." 1
It thus appears that during the years 1408-15 Fitz Hugh
maintained the two brothers sent from Vadstena at his own
cost, and possibly at Hinton : but there is no evidence that
any postulants joined them during the period. The labours
of Peterson and Katillus probably consisted in the confer-
ences and preparations which must have preceded the accom-
plishment of so large a scheme as the foundation in 1415 :
and in the explanation of the rule or constitutions to the
religious of other orders. The delay in the foundation of
the community was almost certainly due to Fitz Hugh's
expectation that Henry IV would found it himself, on a
larger scale than he could have attempted : perhaps as one
of the three houses which Henry was enjoined by
Gregory XII to build, in expiation for the murder of
Richard II and archbishop Scrope, Fitz Hugh's uncle, a
mandate which perhaps inspired his son's foundations of
Sion and Sheen, and the attempted foundation of
Celestines. 2 The financial difficulties of Henry, however,
prevented the realisation of Fitz Hugh's hopes. A
letter from Vadstena to Henry V in 1415 hopes that
"even as Solomon magnificently consummated the temple
which David his father planned to build, so also may the
merciful integrity of your majesty bring to due fulfilment a
monastery of this kind, which the devout intention of your
generous father, hindered by death, could not achieve." 3
The language of the 1444 grant to Hinton also points to
this : Fitz Hugh did not in his original charter, as this grant
states, " give the land to the trustees, that they might give
it to the king, that he might give it to Sion " : but simply
1. Diplomatarium, iii, no. 2521 ; cf . iii, no. 2522.
2. See Henry IV, ii, 332; Henry V, 214, 230.
3. Diplomatarium, iii, no. 2082. This agrees with Fitz Hugh's stipula-
tion that his grant of land should hold good " even if these brethren
shall have been granted any other dwelling or site by the lord king."
ALIEN PRIORIES 105
to the trustees, that they might hand it over to the Vadstena
brothers on their arrival. The language of the 1444 grant
reflects, not Fitz Hugh's intention in 1406, but his wishes
during the years of waiting before 1415. Henry V, besides
endowing Sion with large estates in the foundation charter
of March, 1415, and bequeathing it a sum of 1000 marks
of gold in his will of 24 July following, 1 made a fresh grant
to it on 20 April, 1416,2 consisting mainly of the lands of
alien priories appropriated by parliament to the crown in
I4I4. 3 It is curious that when parliament had, by the last
of a series of acts, confiscated the lands of cells belonging
to foreign monasteries, the king should have used so
considerable a part of this revenue granted to the household
in endowing what was at first a foreign monastery itself.
Perhaps another reason for the delay in founding Sion in
Henry IV's reign was that a house founded by Fitz Hugh
must have been more naturally a cell to Vadstena, which,
as parliament had legislated against alien priories in 1408,
was impossible; Henry V later, obtained from Martin V
permission to found Sion as the first house of an English
order.
The Sion Martiloge records the laying of the foundation-
stone of Sion abbey thus: "Anno domini m cccc xv in
festo cathedre sancti Petri, littera dominicali F, positus fuit
primus lapis in monasterio sancti Saluatoris et sanctarum
Marie Uirginis et Birgitte, ordinis sancti Augustini sancti
Saluatoris nuncupati ; per Henricum quintum regem Anglie,
presente episcopo Londonie Ricardo Clifforde." 4 This
statement has led some writers, who allowed for the English
method of reckoning the beginning of the year from March
25, to give this date as February 22, 1416, instead of
February 22, 1415. Dr. Hojer cannot reconcile the date
1416 with a letter of Henry V which speaks of Sion as
1. Foedera, ix, 289, edit. 1709. 2. Printed Aungier, p. 32.
3. Parl. Rolls, iv, 22. Parliament had ordered the appointment of priors
to various alien priories on Nov. 13, 1399; and on Feb. 21, 1408, had
appropriated the revenue of alien priories to supply funds for the expenses
of the royal household (see Wylie, Henry IV, i, 79, and iii, 142).
4. Addit. MS. 22,285, f. 14.
io6 FOUNDATION OF SIGN ABBEY
being in course of building in April, 1415. 1 The reference
to "dominical letter F " can only, however, mean 1415,
while the date of the foundation charter, 2 2 Henry V,
March 3, must refer to March, 1415. (The regnal year of
Henry V began 21 March.) The Vita Henrici Quinti also,
in describing the foundation of Sion, places it before the
king's departure for France in the autumn of 1415. 3 The
Martiloge was possibly written by one of the Swedish
sisters sent over for the instruction of the new order in 1415,
or by a monk trained by one of the Swedish brothers in the
continental method of reckoning. There seems, therefore,
in any case, no reason to impugn Shakespeare's historical
accuracy, when he makes Henry V soliloquise before
Agincourt on the foundation of the two chantries for the
repose of Richard's soul. 4
The laying of the foundation stone on February 22, 1415,
in the presence of the bishop of London, must have been
an imposing ceremony. A month later Henry issued the
Sion foundation charter, and in April he and his sister
Philippa, the Swedish queen, sent letters to Vadstena,
asking that Brigittine brothers and sisters might be sent
for the instruction of the new monastery. 5 A letter from
the abbess and confessor of Vadstena, dated 16 May, 1415,
states that " We have received letters from Your Serene
Highness, urgently asking that we should send persons of
both sexes of our order (religio) to your happy kingdom of
England, to the house which your royal magnificence . . .
has recently caused to be begun and built .... the which
persons should be competent fully to instruct in the observ-
ance of the rule those who may chance to enter the sacred
order (religio) in the future." They send therefore " Four
1. Studier, p. 253.
2. Charter Roll, 2 Hen. V, pt. 2, m. 28.
3. Vita et gesta Henrici Quinti, edit. Hearne, p. 25.
4. The two chantries were Sion and the Carthusian House of Jesus of
Bethlehem of Sheen. As the two houses were so near, and as Sion
was sometimes loosely called " Shene," the two are sometimes confused, cf.
Henry V., p. 229.
5. Studier, p. 255.
THE SWEDISH SISTERS 107
consecrated sisters, well instructed in the observances of the
rule, with one brother, a priest, and two maidens, suitable
for the choir and singing." They entreat Henry to treat
them favourably, according to his promise, " together with
our two brothers sent at the request of the lord Henry of
happy memory, your most dear father, at another time," l
a sentence which shews that the two brothers, John
Peterson and Katillus, were still in England. The
Vadstena Diary states that in May, 1415, "at the request
of the king of England, and of the king and queen of
Sweden, there went forth four consecrated sisters, namely,
Christina Finwidds dottir, Ragnildis Tideka dottir, and
Anna and Christina Esbiorna dottir, with three maidens
not consecrated; with whom also there went at the same
time, br. John of Kalmar and dom. Magnus Hemmingson,
to begin the spreading of our order in England. And these
persons were led forth with great solemnity by the arch-
bishop of Lund, and all the Swedish bishops, and one from
Norway, and a host of knights and solemn messengers." 2
Of these sisters, Christina Finwids dottir had entered the
order in I386, 3 Anna (Karls dottir) in 1400,* while Ragnildis
Tideka dottir 's profession is not known. Christina Esbiorna
had been educated by Cecilia, daughter of S. Bridget
herself, and had been professed in 1400, and the names of
all the sisters occur in the Sion Martiloge.
The little party of Brigittines arrived at King's Lynn, 5
and probably proceeded to the building at Twickenham,
which had been begun in February, five months before.
There they were joined, sometime before 1418, by postulants
from different religious houses, 6 as is shewn by Henry's
1. Diplomatarium, iii, 2082.
2. Benzelius, p. 54 (Scriptores Rerum Sueticarum, p. 136). For letters
of denization to Magnus Hemmingson, see C. P. R., 1413-16, p. 159.
3. Ibid., p. 4 (S.R.S., p. 102). Cf. Aungier, p. 51.
4. S.R.S., p. 113.
5. Aungier, p. 46. Henry V, p. 222, note 7.
6. It was the Brigittine custom that postulants should live for a year
near the monastery, coming there at intervals for instruction from a " sad
and discreet sister." As the Swedish sisters had been sent to instruct the
new community, however, it is probable that many of the postulants lived
at Sion for some time before the " first profession " of 1420.
io8 FOUNDATION OF SIGN ABBEY
request for papal permission for their exchange into the
Brigittine order, in 1418, l and a letter from Vadstena to
these postulants, which speaks of "your congregation,
gathered together from different orders, not yet united by
the same profession." 2 The congregation numbered at
least one recluse : for in March, 1416, bishop Stafford of
Exeter granted the petition of Margaret, recluse of Bodmin,
to transfer herself to the monastery of S. Bridget by Sheen. 8
Letters from Vadstena to Henry V, Fitz Hugh, and the
English monks intending to enter the Brigittine order, in
1418, speak of the "congregation" as dwelling in the
" new monastery " of Sion, which Henry had built in
Twickenham, and shew that no English Brigittine had yet
been professed, and that the community was not as yet
formally constituted. 4
The history of the persons whom Henry V named in the
foundation charter as first abbess and confessor of Sion is
interesting. There is the prima facie difficulty of the
conflicting evidence of the foundation charter and the Sion
Martiloge : the charter speaks of their appointment as
abbess and confessor, as professed Brigittines, 6 the
Martiloge knows nothing whatever about them. Not only
are Joan North and Thomas Fishbourn (actually elected
in 1421) described as first abbess and confessor respectively :
but Matilda Newton and Alnwick are not even mentioned
among the benefactors, or in the Obit Book. Other evid-
1. Vide infra, p. 130.
2. Diplomatarium, iii, 2521, dated 18 Aug. 1418.
3. Hingeston-Randolph, Reg. Stafford, p. 25. Co. Cornwall. Margaret,
an anchorite, dwelling near Bodmin, having asked permission to migrate
to the monastery of S. Bridget by Shene, and to join the Order, settled
there, is licensed by the bishop accordingly, 10 March, 1415-16." Ibid. ,
p. 394. " Will of Rich. Tyttesbury, canon of Exeter : bequeaths to
Anchorite of Bodmin 40d., 1405-6."
4. Diplomatarium, iii, nos. 2519, 2520, 2521, 2522, 2524.
5. Wylie, in Henry V, p. 222, note 10, slurs over the difficulty by calling
Matilda a " professed Augustinian," though he himself says elsewhere that
she was a " strict recluse from the Benedictine Abbey of Barking." I know
of no evidence that Matilda was an enclosed recluse before her retire-
ment from Sion : and the S. Alban's chronicler's description of her as
" monialis de Berkyng " implies that she was simply a Benedictine nun.
The Supplica (see p. 131) renders this certain.
CONTRADICTORY RECORDS 109
ence shews that the Martiloge is substantially right, and the
foundation charter wrong, or misleading. In 1415, when
Henry V wished to endow the new monastery, there were
no English Brigittines in England : but it was necessary
for legal purposes that such a community should be created,
on paper at least, in order to deal with the large estates
which he was about to transfer. Matilda and Alnwick were
among those intending to enter the new order (although as
late as 1418 they had not actually left their old): 1 and
the legal mind solved the difficulty by describing these
postulants as professed Brigittines. The Martiloge is of
course right in giving the title of abbess and confessor only
to those who had been canonically elected by the whole
convent, a procedure impossible in 1415, when there was
no convent to elect them. 2 The foundation charter actually
provided that, "on the death or resignation of the said
abbess (Matilda), the convent of the aforesaid place shall
have full and free power to elect another abbess in her
place." The omission of Matilda and Alnwick from the
Obit Book is due to the fact that neither of them died in the
order : Matilda, certainly, was never professed, and it is
most unlikely in the case of Alnwick.
Their withdrawal was connected with the general difficul-
ties of the " new monastery of Sion." The foundation of
this monastery was no easy task, even for Henry V, and the
years between 1415 and 1420 were difficult ones for the little
community at Twickenham. To begin with, it was not
merely a new monastery, but a new order, which Henry V
was founding : no other Brigittine houses were actually
started in England, but this step was contemplated in 1415,
and provision was made in applying for the papal
confirmation for the foundation of Sion, that the grant
should apply also to any other Brigittine houses the king
might found in his realm. 3 Long conferences were held
1. Diploma tarium, iii, 2522.
2. The two Swedish brothers were a " conventus " in the legal sense ;
but there was no professed sister whom they could have elected as abbess.
3. Foedera, ix, 616.
no FOUNDATION OF SIGN ABBEY
between the most distinguished Benedictines, Cistercians,
etc., in England, as to the rule of the new order which
Henry was introducing; 1 and the king had the additional
difficulty to encounter, that the rule of the whole Brigittine
order was still seeking confirmation from the pope whose
election had healed the Great Schism. This Brigittine rule
had been drawn up by Peter Olafson, S. Bridget's director,
from the book of her Revelations, and from the Revelationes
Extravagantes which he had himself compiled after her
death. The regulations, based on the Augustinian rule,
had been already in 1415 confirmed by the pope as
" constitutiones " ; but Vadstena was anxious to obtain
their confirmation from Martin V, and in all the letters sent
from Vadstena to England, the king was besought to use
his influence with the pope, or with the cardinals, to obtain
this result. 2 There was as yet no formally constituted rule
for the whole Brigittine order, on which the king and his
advisers could proceed.
There was also the second difficulty, of the double nature
of the new order, with all the minor complications which
this involved, and for which the English double order of
the Gilbertines seems to have been too local and temporary
to have afforded precedent. According to the rule of S.
Bridget, the abbess was the head of the whole monastery
in temporals, the confessor general in spirituals : but the
relations between them must have been necessarily rather
delicate, and in Henry's new monastery at Twickenham,
the arrangement, at first, did not work. The foundation
charter 3 had specified that the men's and women's convents
should be separate, " distinctus per se," but that they
should be able and capable to hold land " sicut unum
monasterium incorporatum de quadam abbatissa et uno
conventu distincto per se " ; Alnwick was appointed
confessor, " ut ipse et successores sui viris religiosis in
1. Cf. Introd. to Addiciones, Arundel MS. 186.
2. Diplomatarium, iii, 2519-2522.
3. Monasticon, vi, 540.
CONFLICTING CLAIMS in
spiritualibus praesint," and Matilda " ut abbatissa loci
praedicti existat, ac eadem abbatissa et successores suae
monialibus sive sororibus praedictis praesint, ac regimen
universale monasterii praedicti, tarn in spiritualibus quam
in temporalibus super se assumant, et ea faciant et exequan-
tur, quae ad abbatissam eiusdem loci pertinent vel pertinere
quovismodo possint, eo quod huiusmodi confessor prae-
dictis viris religiosis in spiritualibus praesit, ut praedictum
est, dumtaxat excepto." The passage does not seem to
have been sufficiently explicit to ensure smooth working at
Twickenham : difficulties arose, and the abbess declared that
" by the rule of S. Saviour, she was head of the monastery
in every particular, to be obeyed by the general confessor
and the brothers." l The whole sisters' convent joined her
in the refusal which she made at the same time to obey the
Additiones, which prior Peter Olafson had added to S.
Bridget's rule, compiling them from the Revelationes
Extravagantes. These the Vadstena convent was appar-
ently inclined to accept. A manuscript in Upsala Univer-
sity library 2 describes a conference held in England to
decide some of the vexed questions: " Predictus episco-
pus " (Stephen Patrington, 3 bishop of S. David's), "con-
fessor regis, abbates et maximi magistri Anglic, presente rege
et conventibus utriusque sexus monasterii sancti Salvatoris
in Syon, et multis aliis monachis et clericis secularibus,
nullatenus prebuerent assensum, ut prius memorate sorores
a se dimitterent domos officiosas, braxaturam videlicet et
pistrinam et coquinam, sine requisicione, dispensacione et
speciali licencia pape. Hec determinata fuerunt in octaua
Epiphanie domine, anno eiusdem 1416." (13 January,
1416.)
These difficulties over the Additiones to the rule were not
confined to the English convent. In a correspondence
1. Studier, p. 77.
2. Ibid., p. 77. It is noticeable that the postulant Brigittines are here
spoken of as "two convents." The local Sion Additiones were first drawn
up at this meeting, though revised later ; see pp. 122, 131.
3. Henry V., p. 311. t
H2 FOUNDATION OF SIGN ABBEY
between Vadstena and bishop Knut of Linkoping during the
council of Constance, the bishop says, " Predicte additiones
hactenus exstiterunt variate et quasi nullius roboris remissius
observate, proh dolor, in non modicum vestrarum periculum
animarum," l while a letter from Vadstena asserts that
" constitutiones nostre, que per tot annos et tempora sunt
inter nos ventilate, nunc acceptate, nunc refutate, nunc
lacerate et iterum reformate adhuc hodierna die remanent
vacillantes." 2
In the autumn following the January conference of theo-
logians in England, a letter from Vadstena to brother
Thorvirus, the Brigittine emissary at the council of Con-
stance, refers to the course of events in England. The
letter is dated 7 October, 1416, and states that :
" On July 2Qth brother John Johnson (i.e. John of
Kalmar), whom we sent last year to England with the
sisters, returned ; and although his place was filled by
someone else, we however received him, as we do not know
at present what we ought to do about him. Brother John
Peterson also departed from England, as our sisters wrote
to us, but up till now we have heard nothing from him as
to whither he went "
They continue, " moreover, we cannot express the great
sorrows and anxieties which we bear in our hearts concern-
ing the instability of our constitutions. For we have heard
that there was a dispute concerning them by the doctors in
England, in the presence of the king and very many
others ; and our brothers made assertions against the sisters,
and the sisters against the statement of the brothers, and
the disputed articles, as we believe, have been sent to the
council (of Constance) ; and with one consent we most
urgently implore you, that you will, if it is at any time
possible, procure the confirmation of our aforesaid consti-
tutions ; for you, brother Thorvirus, to whom we formerly
entrusted this matter and even now the more specially
1. Studier, p. 76.
2. Ibid., p. 77.
CONFERENCE AT SIGN 113
commend it, you know how weak we are for immoderate
labours, and especially we sisters, who on account of the
many disadvantages of our frail sex cannot sustain any
heavy labours : let your fraternity then provide that these
constitutions, when they are confirmed, weigh not too
heavily upon us .... that they do not overpass the limits
of our frailty." The letter ends by reminding brother
Thorvirus that the Vadstena sisters had sent to him certain
papers (quaterni), specifying the particulars which they
themselves wished to observe in the rule. 1
The conference in January, 1416, was probably one of a
series of deliberations held by distinguished abbots to draw
up the "Additions" to the rule of Our Saviour which
should apply specifically to the English Brigittine houses.
At this conference, the petition of the sisters against the
performance of certain kinds of manual work, such as cook-
ing and baking, was refused : and the claim of the abbess
Matilda Newton to be obeyed by the confessor and brothers,
was also refused. The sequel is to be found in a Patent
Roll entry of May 17, 1417 : " Grant, at the supplication
of Matilda Newton, a recluse of Barkyng, to Robert Chud-
legh, William Crowmere, Henry Chaderton, Stephen Ingel-
field, John Lincoln and John de la Miere, clerk, of 20 marks
yearly for her natural life, at the hands of the sheriffs of
London, to her use." 2 There is no reasonable doubt that
Matilda Newton, the abbess, and Matilda Newton, the
recluse, are the same : one of the trustees mentioned in the
grant, Henry Chaderton, is frequently mentioned in other
grants, 3 as one of the trustees for Sion, and in one place, as
surveyor of the building works at Sion 4 : andapassage in the
Chronicon Rerum Gestarum in monasterio S. Albani makes
the identity certain. The passage occurs in the description
of the year 1428, after an account of the wet harvest 5 :
1. Diplomatarium, iii, 2284.
2. C.P.R., 1416-22, p. 102; repeated, p. 115. The grant was confirmed
by Henry VI in 1423; ibid., 1422-9, p. 43.
3. Ibid., 1416-22, p. 75; 1422-9, p. 207.
4. Ibid., 1422-9, p. 341.
5. Chronicles and Memorials, no. 28, lohannes Amundesham, i, 27.
114 FOUNDATION OF SIGN ABBEY
" Dominus Thomas Fishbourn, primo dapifer domini
abbatis Willelmi, postea Romam adiens dispensationem
curiae, ut sacerdotio fungeretur, adeptus est, et uitam
solitariam ducens apud Sanctum Germanum, l sic famili-
aritatem Alienorae Hulle et Elizabeth Beauchamp et
aliarum inherendo et obsequendo, in magnam notitiam
regis profusus est ; et post, Willelmus Alnwick, reclusus
monachus Westmonasterii, cum aliis monachis diuer-
sorum locorum, in custodiam feminarum prefectus est :
sed post anni circulum, tedio et senio confectus, ad cellam
suam, unde egressus fuerat, reuersus est."
" In tempore uero Willelmi Alnwick, prima abbatissa,
monialis de Barking 2 a dignitate sua per Regem
exonerata est, cui successit in honorem et reclusionem
monialis de Markyate. 3 Medio uero tempore Dominus
Thomas Fishbourn, Romam ad Papam Martinum pro-
ficiscens, fundationem Domus sancte Sion cum declara-
tione [indulgentie ?] ibidem religioni annexe, et bis in
anno a deuoto populo frequentate, 4 papalibus communiit
scriptis illustrissimo Regi Henrico Quinto, eiusdem
religionis inductori et fundatori, toto regno declarantibus ;
apud Tystelworthe opus lapideum sanctuarii Sancte
Brigide inchoans, sed non consummans, in Uigilia
Exaltationis Sancte Crucis 5 spiritum reddidit in manus
Creatoris. Hie dum apud Sanctum Germanum aduiueret,
domum recluse fieri ordinauit, cum adiutorio Willelmi
Abbatis, Secundi post Conquestum."
1. Dr. Wylie, Henry V., p. 224, states wrongly that Fishbourn lived at
" St. Germains, near Paris : the passage refers to the chapel of St.
Germains at S. Albans. Cf. Chronicles and Memorials, no. 28, Gesta
Abbatum Mon. 8. Albani, i, 21, for the foundation of this chapel, and the
retirement of Ulpha the prior to it as recluse. For the ex-abbot Eadfrith,
who " vitam apud sanctum Germanum solitarium sancte duxit " see ibid,
lohannes Amundesham, ii, 300, 301. It is not clear why Fishbourn,
steward of the abbot of S. Albans, should have needed a dispensation to
take priest's orders. Gascoign, in the Liber Veritatum, says that " before
his entry into religion he was a great squire, and a devout, in the north
of England."
2. The great Benedictine house in Essex ; Monasticon, i, 436.
3. Benedictine nunnery at Market Street, Bedfordshire; ibid., iii, p. 369.
4. Sept. 13, 1428. 5. The popular Sion Pardon.
MATILDA NEWTON WITHDRAWS 115
As it stands, this passage is obviously an obituary notice
of Thomas Fishbourn, styled by the Martiloge the first
general confessor of Sion, who died at Sion abbey,
Isleworth, in September, 1428. 1 The S. Albans chronicler
is here giving a brief account of his life, occasioned by the
news of his death. He would be likely to be well informed
concerning Sion, because Fishbourn had formerly lived as
a recluse in the hermitage near the chapel of S. Germain's
at S. Albans, because the sub-prior of S. Albans had been
one to assist in drawing up the Additiones for Sion in
1416,2 and because the abbot of S. Albans 3 was one of the
commission appointed by Martin V in 1418 to make further
arrangements concerning Sion, and admit the postulants to
profession. The passage is. obscured in the Rolls Series
by a misreading which describes Matilda Newton as abbess
of the nuns of Barking, instead of simply "a nun of
Barking," as it stands in the manuscript. 4 " In the time
of William Alnwick the first abbess of Sion, a nun of
Barking, was deprived of her dignity by the king, and
succeeded in that honour and enclosed state by a nun of
Markyate," Joan North, as we know from the Martiloge. 5
The fate of Matilda Newton is thus clear she had been
a nun at Barking, probably the largest nunnery in England
before the foundation of Sion, and one to which the two
Brigittine brothers in search of postulants might well have
applied. She was appointed as abbess of Sion by the king,
but she was not possessed of sufficient tact to guide the
heterogeneous community 6 at Twickenham in its struggle
to perfect its own organisation, and she was deprived of her
office by the king. It was not expedient that she should
return as a simple nun to Barking; and though she had
as yet taken no fresh vows, it was hardly in accordance
1. Bishop Grey of London's Register, f . 69, gives the confirmation of the
election of Robert Bell, his successor, 30 Sept. 1428.
2. See p. 122. 3. See p. 137.
4. Harl. MS. 3775, f. 109. 5. Addit. MS. 22,285, f. 2.
6. Her position with regard to the two fully professed Swedish sisters
sent " for the instruction of the novices " must have been somewhat
anomalous ; while her flock consisted of nuns from different orders, and
the superior of the men's convent was an aged recluse. See p. 119.
n6 FOUNDATION OF SIGN ABBEY
with canonical procedure that one who had aspired to the
order of S. Saviour should return to the less strict
Benedictine rule. The difficulty was solved by the retire-
ment of Matilda to a reclusory at Barking in May,
141 7. 1 It is a coincidence that on August 8 of that
year, Henry V founded also a perpetual reclusory at the
sister-foundation, the Carthusian house of Bethlehem of
Sheen 2 : the recluse was to have the same sum, 20 marks
yearly, paid to him by the prior and convent, that he might
be "the more free for orisons and divine praises and holy
contemplation " : he was to have two servants: the prior
was to repair the reclusory : and the grant ended with the
penalty by which the recluse might distrain the prior to pay
him the yearly 20 marks. The details in Matilda's case
are not given, as the grant was merely for life : but the
arrangements were probably the same. I have been unable
to find any reference to Matilda Newton before she became
a nun at Barking : the postulants to so large a house
probably came from any part of England where the abbey
held land, and her own relationship to John Newton, the
York treasurer, remains possible, but unproved.
The identity of William Alnwick, the confessor of Sion,
is as obscure and puzzling as that of Matilda Newton. The
Dictionary of National Biography identifies him with the
William Alnwick, LL.D., who was keeper of the Privy Seal
in 1423, made in 1426 bishop of Norwich and in 1436 bishop
of Lincoln. It states that he was an LL.D. of Cambridge,
a Benedictine of S. Albans, the confessor of Henry V and
Henry VI, appointed general confessor of Sion in 1415,
archdeacon of Sarum in I42O, 3 and prior of Wymondham in
the same year; he died in 1449, and was buried at Lincoln.
This account contains some difficulties : it is unlikely that a
Benedictine of S. Albans should have been made keeper of
1. Miss R. M. Clay knows of no other recluse at Barking. Cf.
Henry V, p. 222.
2. C.P.R., 1416-22, p. 114.
3. Also warden of the hospital of S. James's at Westminster, Dec. 16,
1420 ; ibid., 1422-9, p. 17.
IDENTITY OF ALNWICK 117
the Privy Seal, and it is unlikely that a man who in 1415
was considered capable of training in the contemplative life
a new monastery of a very strictly enclosed order should
have left it in 1420, and become that active and energetic
prelate, the bishop of Lincoln. 1 It is also unlikely that a
man who did not die till 1449 should have been considered
old enough in 1415 to be made the head of a double
monastery. Bishop Clifford's register in London contains
among the ordinations of secular candidates, 14 March,
1414, this candidate: " Magister Willelmus Alnewyk, in
legibus bacallarius, rector ecclesie parochialis de Goldes-
burgh, Ebor. dioc., per dimissoriam ad titulum beneficii sui,
etc." The candidate was ordained subdeacon, and I have
not been able to find his ordination to any higher order :
(either in Clifford's register, 2 or in the bishop of Ely's
register at the period 3 in case Alnwick were ordained from
Cambridge. Nor does any mention of him occur in the
archbishop of York's register, or in archbishop Chichele's
register.) It seems quite possible, however, that the
bachelor of law who was made subdeacon, as a secular, in
1414, should have become the "king's clerk " and doctor
of law of the Patent Rolls; but not that he should have
become confessor of Sion a year later. Dr. J. H. Wylie
mentions a canon William Alnwick, vicar of Chatton, who
was involved in the earl of Northumberland's conspiracy
in 1408,* but in face of the entry in Clifford's register, the
identity seems doubtful. 6 Another William Alnwick, who
may have caused the idea that the keeper of the privy seal
was a Benedictine of S. Albans, is found at S. Albans in
1. Abbot Whethamstede, of S. Albans, cordially detested the bishop
of Norwich and Lincoln, cf . his very bad puns on William Alnwick's name ;
Chronicles and Memorials, no. 28, lohannes Amundesham, i, 364.
2. Which ends in 1420.
3. John Fordham's register exists from 1388-1412, so that the three
intermediate years before the foundation of Sion (1412-1415) are missing.
4. Henry IV, iii, p. 148. In Henry V., p. 223, note 8, the identity is
disavowed.
5. C.P.R., 1413-16, p. 347; 1416-22, pp. 404, 406; 1422-9, pp. 118, etc.,
when he is referred to as keeper of the privy seal. Ibid., 1422-9, p. 226,
he is referred to as " secretary and confessor of the late king."
u8 FOUNDATION OF SIGN ABBEY
1396, l and became subprior 2 there: he, however, lived
continuously at S. Albans, making antiphonars and having
the chapel roof mended, 3 etc., etc., till long after 1426, when
the famous William Alnwick became bishop of Norwich.
In face of these difficulties, it seems best to conclude that
William Alnwick, Benedictine of S. Albans, and William
Alnwick, doctor of law, were different persons, and that the
first became confessor of Sion, the second keeper of the
privy seal and bishop of Norwich. This conclusion 4 is
rendered certain by the references in the S. Albans chronicle
to Fishbourn, and by some documents relating to Alnwick
in the Swedish royal archives.
The S. Albans chronicler states that William Alnwick
was a " recluse monk of Westminster," a suitable person
to govern a house whose inmates were so strictly enclosed,
that they were sometimes loosely spoken of as " recluses " ; 5
this man was " given the charge of the women," but "at
the end of a year, worn out by age and weariness, he
returned to his cell." This description fits in with the
known difficulties of the community at Sion, and with the
share of Thomas Fishbourn in its foundation. The Sion
Martiloge consistently alludes to Fishbourn as the first
confessor ; and in recording the list of benefactors for whom
six masses were annually celebrated, it mentions first king
Henry V, then Fitz Hugh, and thirdly, "the confessor
Thomas" (i.e. Fishbourn), "because he, being the confessor
and counsellor of the king our founder, procured his favour
for the founding and endowment of the monastery." 6
Fishbourn 's name occurs in nearly all the early references
to Sion, and it was he who actually journeyed to Rome in
1. Newcome's History of S. Albans, pp. 277 and 315.
2. Chronicles and Memorials, no. 28, lohannes Amundesham, i, 430.
3. Ibid., i, 439, 258; ii, 263, 269, 271, 272, 276; and Chronicon Serum
Gestarum in Mon. S. Albani, 1422-31, i, 29, 36.
4. Miss B. M. Clay, in her work on Hermits, p. 144, had arrived at this
conclusion independently.
5. Cf. Chronicon Rerum Gestarum in Monasterio S. Albani, p. 27, the
reference to the Sion abbess "cui successit in honorem et reclusionem
monialis de Markyate."
6. Addtt. MS. 22,285, f. 3.
THE RECLUSE OF WESTMINSTER 119
1418 to procure the confirmation of the Brigittine indulg-
ences for Sion : * the foundation of the monastery appears
to owe more to him than to any other priest, and the
Vadstena letter of 18 August, 1418, addressed to the priest
who was sheltering the community at Sion "under the
special mantle of his protection " was probably intended
for him. In 1415 he may not have been considered of
sufficient standing to receive the royal appointment, 2 but in
1420 he was elected as first confessor by the community,
which understood his labours on its behalf. 3
The relative positions of Alnwick and Fishbourn as
confessor nominated and confessor elected are thus clear :
but who was William Alnwick, " recluse monk of West-
minster "? Information concerning the anchorets or
recluses of Westminster occurs in Miss Clay's book on
Hermits. William Alnwick " was one of a long succession
of anchorites connected with the abbey, who dwelt in a cell
on the south side of the chancel of S. Margaret's. Nicholas
the Hermit occurs as early as 1242-5,* and Richard II
visited S. Edward's shrine at Westminster, and confessed
himself to the anchoret in 1381 ." 5 There is a curious refer-
ence to a recluse of Westminster in 1397, and this man may
have been Alnwick himself (since the S. Albans chronicler
says he died of "old age and weariness" about 1417).
Thomas Beauchamp, earl of Warwick, when accused of
treason, after the execution of the earl of Arundel, was
brought before parliament, and confessed that what he had
done was by the counsel of the duke of Gloucester and earl
of Arundel : 6
1. As is obscurely stated by the S. Albans chronicler, p. 27.
2. He was a relative of bishop Clifford, of London (Ellis, Orig. Letters,
Second series, i, p. 91) ; Gascoign writes : " Cum domino Thoma Fysch-
bourne, primo confessore generali in monasterio Syon, quern vulgus vocat
Scheene ; qui confessor, ante introitum in religionem, f uit magnus armiger et
devotus in boria Angliae, natus ultra Eboracum, quern ego, Gascoigne
vidi, et valde Deo devotum reputavi " ; Loci e Libro veritatum, p. 170.
3. Addit. MS. 22,285, f. 2. See Henry V, p. 224.
4. Pipe Rolls (Guildhall MS.).
5. Stow, Chron. of Eng., ed. 1631, p. 288.
6. Eng. Chron., Camden Soc., 1856, p. 11.
120 FOUNDATION OF SIGN ABBEY
" trustyng also in the holynes and wisdoum of the
Abbot of Saint Albones and of the Recluse of West-
mynstre, that saide it was lawfulle that he dede. 1
" Also, the earle of Warwicke was arraigned, and his
hood being taken off, and the appeale reade, as hee had
been some miserable old woman, confessed all things
contained in appeale, weeping, wayling, and howling, to
be done trayterously by him .... sorrowing that euer
hee had beene associate unto the appellants. Then the
King demanded of him by whom hee was allured to
joyne with them, and he answered, by Thomas, duke of
Gloucester, and the Abbot of S. Albones, and a Monk
recluse in Westminster." 2
Coming nearer to the date of the foundation of Sion, it
has been suggested that 3 William Alnwick of the S. Albans
chronicler was the more famous recluse of Westminster, to
whom Henry resorted secretly after his father's death.
Another chronicler 4 states that " When the day of the
funeral had now ended in weeping and laments, and when
the shades of night covered the face of the earth, the tearful
prince, hidden by the darkness of the night, went secretly
to a certain recluse of perfect life at Westminster, and
revealing to him the secrets of his whole life, washed from
the font of true penitence, he received the antidote of
absolution against the poison he had earlier swallowed;
and, casting off the tunic of vices, he returned fairly clad in
the mantle of virtues." Henry V founded the houses of
Sheen and Sion as an expiation for the sins of his father,
1. The recluse at Westminster seems thus to have had Lancastrian
sympathies in Richard II's reign, and was possibly known to Henry V
before his visit on the night of his father's death. It is noticeable that in
1397 the Westminster recluse was acquainted with Thomas Beauchamp,
and that the S. Alban's chronicler says Fishbourn attracted royal notice
through his acquaintance with " Elizabeth Beauchamp et Alianora Hulle."
2. Stow, Chron. of England, ed. 1631, p. 318.
3. Fr. Adam Hamilton. Order of S. Saviour in England in the Poor
Souls' Friend.
4. Vita et Gesta Henrici, Quinti, edit., Hearne, p. 15. Wylie, Henry V,
p. 197, shews that the author cannot have been Thomas of Elmham, as
Hearne held, and that the book was written about 1446.
THE ADDITIONES AT SIGN 121
the murder of Richard II and archbishop Scrope, Fitz
Hugh's uncle, and it is possible that the idea of this form
of expiation dated from this interview with the recluse. 1 The
theory is at any rate plausible and it would be natural that
in such a case Henry should appoint as the first confessor
of Sion the man who had suggested its foundation, and
whose holiness he must have highly esteemed.
The information of the S. Albans chronicler concerning
"William Alnwyk, recluse monk of Westminster" is
supported by two documents, both of which state that
Alnwick was a Benedictine of S. Albans. This explains
the S. Albans' chronicler's source of information, and his
chatty and obscure reference to Alnwick's appointment to
Sion ; and though it does not explain how the monk of S.
Albans became the " recluse monk of Westminster," there
is no prima facie difficulty in the retirement of a Benedictine
monk, with the permission of his abbot, to any reclusory,
particularly to one, as in this case, in another Benedictine
house. One of the two documents which refer to Alnwick
is the copy of a prologue to the Additiones 2 to the rule
of S. Bridget (the " rule of S. Saviour "), and the other
a supplica or petition of Henry V to Martin V concerning
Sion.
The British Museum manuscript of the Additiones is
imperfect, the beginning and end being missing, but the
present community of Sion possesses a seventeenth century
copy of the Additiones, drawn up at Lisbon in the course
of the wanderings of the community. A Latin prologue
gives the names of the religious from Benedictine, Cistercian
and Cluniac houses who met, by the command of Henry
V, in the inharmonious conference of January 1416, and
1. Or that he recommended carrying out the papal suggestions given to
Henry IV. in 1408.
2. The Additiones were the regulations drawn up for the guidance of
Sion. Arundel MS. 146 is a manuscript of these Additiones as applying
to the sisters, and has been printed in Aungier, p. 249. The MS. must
have remained for some time without covers, or unbound, as the first and
last folios are much worn and illegible. Cap. i of the Additiones (which
Aungier prints from another MS., belonging to the dean and chapter of
S. Paul's) is missing.
122 FOUNDATION OF SIGN ABBEY
drew up the Additiones for local use at Sion. The pro-
logue 1 states that the Additiones were first compiled by
Hugh Eyton, sub-prior of S. Albans, a monk from the
Cluniac abbey of S. Saviour of Bermondsey, the abbot and
prior of the Cistercian abbey of S. Mary of Grace near the
Tower of London, the abbot and prior of the Cistercian
abbey of S. Mary of Stratford, and " William Anroyte "
or " Alnwick," " confessor of the most dreadful prince
Henry V, the founder of this monastery." The original
compilation of the Additiones can thus, if the prologue be
genuine, be definitely dated at 1416 by the inclusion of
Aln wick's name. The prologue further states that the
1. Most kindly supplied to me by the present lady abbess of Syon
Abbey, from the MS. which " has the nuncio's seal attached and .... is
signed by our monks and nuns then alive. The date of this original
Latin copy of the Spanish edition of the Additiones is 1607."
The Latin copy runs :
"ADDITIONES ET INJUNCTIONES PER EUNDEM ILLUSTRIS-
SIMUM DOMINUM COLLECTOREM AD REGULAM, ET
CONSTITUTIONES REFORMATAE.
Hie incipiunt Additiones, siue Iniunctiones ex Regulis Beatorum
Bernardi, et Benedict!, per quosdam Uenerabiles Patres dictorum Ordinum
extractae, prout supra, in penultimo siue uicesimo tertio capite Constitutionum
Beatae Birgittae praecipitur atq. ordinatur, quae Additiones, 1 quidem
per admodum doctos, atque deuotos uiros uidelicet, D. Hugonem Eyton
subpriorem Sancti Albani, D. Gulielmum Anroyt monachum sancti Albani,
et confessorem metuendissimi Princ-ipis Henrici quinti fundatoris huiua
monasterij, D. Jacobum Paginham monachum monasterij de Bermondsey
iuxta Londonias, D. Johannem Goode Abbatem Monasterij de sancta Maria
de gratia iuxta turrim Londiniensem, D. Gulielmum Wymbe Abbatem de
sancta Maria de Stratford, D. Johannem Reyfeld, Priorem eiusdem
Monasterij, Rogerum Nats, Priorem Monasterij B. Mariae de gratia, etc.
collectae, et maturo studio, atque diligentia compilatae, et deinde per
reuerendissimum in Christo Patrem Thomam, Episcopum Londiniensem
atque huius Monasterij de Sion, diocesanum, siue uisitatorem, examinatae
atque approbatae, ac denique ab eodem in sua uisitatione huic Monasterio
in perpetuum tenendae, atque observandae sententialiter, et diffinitiue,
traditae uicesimo die mensis Januarij anno Domini 1473. Nunc autem
ad praedictas Beatae Birgittae Constitutiones reformatae, et consequenter
ad ipsum Sanctum Concilium Tridentinum per supradictum ilium Dominum
Fabritium Caracciolum adaptae, siue eonformatae, atque redactae, seu
emendatae.
Datum Ulisiponi, die decima nona mensis Decembris MDCVII."
I have not been able to find any confirmation of the list of religious
here given, as the Monasticon has a hiatus in the list of abbots for each
monastery concerned. In connexion with the introduction of a new
foreign order at Sion so soon after the confiscation of the lands of alien
cells, it is interesting that the Cluniac priory of S. Saviour of Bermondsey
had only in 1399 been made an independent abbey.
ALNWICK AT S. ALBANS 123
Additiones were examined in 1473 by Thomas (Kemp), the
diocesan, bishop of London, and again examined and
re-issued at Lisbon in 1607, in accordance with S. Bridget's
constitutions as ratified by the council of Trent.
The mis-spelling " Anroyte "for " Alnwick," probably
due to a Spanish scribe, is paralleled in the second docu-
ment, where Alnwick's name appears as " Alne Wych."
Henry V in 1417 addressed a supplica : or petition to Martin
V to confirm the foundation of Sion abbey, sending it first
to Vadstena for the approbation of the parent house. The
document is copied in the Swedish royal archives, and in it
Henry asks for the papal confirmation of "a monastery, with
church, belfry, dwelling place, dormitory, kitchen garden,
etc.," for the use of the father and seventeen brothers of the
order of S. Saviour, and a similar monastery " near to it,
though separate and completely shut off from it" for the
use of the mother and sisters, to the number of sixty.
Henry V also begged for the papal blessing upon " Willel-
mum Alne Wych, monachum expresse professum monasterii
sancti Albani, Ordinis sancti Benedicti, Lincolniense dio-
cesi in sacerdocio constitutum," and " Matildam Neueyaton
monialem expresse professam monasterii de Barking, ordinis
sancti Benedicti, dicte Londoniensis diocesis, " whom he had
nominated as confessor and abbess, or upon those whom the
community might elect as confessor and abbess. He asked
also that the said William of S. Albans and Matilda of
Barking might transfer themselves to the aforesaid monas-
tery of Sion and order of S. Augustine, receive the habit,
and make a regular profession, 2 a request that shews that
the Supplica must have been drawn up before Alnwick's
retirement to Westminster. Since Alnwick was a Benedic-
tine of S. Albans, it is natural that the S. Albans chronicler
should have information concerning the early years of
1. Printed p. 130.
2. The Supplica is undated, but occurs in the royal archives among the
documents of 1418 ; it must, however, certainly have been drawn up before
17 May, 1417, when Henry granted Matilda Newton a pension to become
a recluse at Barking.
124 FOUNDATION OF SIGN ABBEY
Sion : but it is curious that the Supplica does not mention
that Alnwick was at the time living as a recluse. This was
perhaps unnecessary when merely permission to transfer
from one order to another was required ; and the Supplica
does contain a hint at Alnwick's residence at Westminster
in another place, where it speaks of " William as of S.
Albans." 1
It is curious that both Fishbourn and Alnwick should
have been recluses, since the cases when a recluse left his
cell are very rare, and according to Miss Clay, 2 are in
England almost confined to these instances connected with
the foundation of Sion. The S. Albans chronicler states
that Fishbourn "had lived as recluse at (the chapel of) S.
Germains," where he had founded a reclusory, and that
Alnwick was a recluse of Westminster. One of the original
sisters at Sion was the recluse Margaret of Bodmin, whose
petition to transfer herself to Sion is contained in bishop
Stafford's register. Sister Joan Sewell, who wrote her
monogram in the margin of (;'), signed herself " Sewella
Sionita Reclusa." 3 As her name occurs in the Obit Book,
and among the list of sisters buried " prope gerras "
(screen) at Sion, without any special note of her having
been a recluse, it is probable that here the word " reclusa "
is used to signify merely an enclosed sister. The instances,
however, all tend to shew that the enclosure at Sion was
considered a particularly strict one at the date; even a
Carthusian monk was allowed to transfer himself to Sion. 4
The identity of William Alnwick with Henry V's recluse
cannot be regarded as proved, since another recluse existed
simultaneously at Westminster in 1415. The Sion Marti-
loge includes in its list of benefactors " Dominus lohannes
London Reclusus Westmonasterii," and Henry Lord
1. " Necnon cum Willelmo ut de sancto Albano et Mathilda prefata de
Barking"; seep. 133.
2. Hermits, p. 141.
3. (;'),. 22.
4. See p. 139.
A BODY WITH TWO HEADS 125
Scrope who bequeathed a manuscript and the Incendium to
FitzHugh, bequeathed this recluse 100 shillings in 1415. *
The retirement of the abbess took place in May, 1417;
that of William Alnwick probably after the January confer-
ence of 1418. For two years the little community at Sion
had no head, and probably the lead was respectively taken
by Fishbourn and the Swedish sisters, whose position must
have been rather difficult. A letter from Vadstena was
addressed on 18 August, 141 8 2 to the English monks
intending to enter the Brigittine order. The letter thanks
them for the affectionate greetings which the Vadstena
convent has received, and expresses surprise "that your
fraternities humbly complain concerning some of our
sisters, that they somewhat cleave to their own wills, not
believing that they have a superior until (the convent) is
enclosed : 3 and you say, what a right and religious thing
it would be, for a monastery to have one head, and this to
be sufficient for it ; and how monstrous it would be for one
body to possess two heads; wherefore you bring forward
this question, and put forth arguments as if desiring to be
taught : in what manner we appointed our said sisters to
dwell with you ? Therefore we reply to your most beloved
fraternities : that we know them to have been once professed
in our order, and to have vowed to obey its priests only,
according to the rule of S. Saviour; and because you are
not yet, as is said, incorporated in this our order by holy
profession, we cannot lawfully constrain them to obey you,
for it is by no means reckoned to belong to our authority,
but only to the apostolic see, to have power to absolve them
from such vows." The letter continues in a tone of gentle
expostulation to point out that the English congregation,
composed of members of different orders, cannot yet pro-
1. Foedera ix, 275 : " Item lego domino Johanni, Anachoritae apud
Westmonasterium cs. et 1 Par. Pater Noster Geinsid de Gete quibus utor."
The " pair of paternosters " is, of course, a " pair of beads," or rosary,
bequeathed by Geinsid. See Hermits, p. 112.
2. Diplomaiarium, iii, 2521.
3. The Swedish sisters did not owe obedience to Fishbourn, who, though
at the head of the monastery, was not yet professed.
126 FOUNDATION OF SIGN ABBEY
perly be called "one body"; and to ask the English
monks that " if your frailty, as our own, cannot patiently
support the rule of foreigners, at least treat them with
reverence as teachers and equals, for the sake of instructing
your novices and for the welfare of the order."
Another letter, 1 sent at the same time to the Swedish
brother 2 who had journeyed to England in charge of the
sisters, indicates the difficulty of their position, between his
claims and those of the English monks. The letter consoles
the Swedish monk for his patience in tribulations, and
especially that "for God's sake and the dignity of the
order, you bear with equanimity the frailty of our sisters,
and rebuke their indiscipline (insolencias), in the spirit of
meekness ; and if they appear to shew curiosity rather than
necessity in their confessions, when they leave you and
make their confessions to others not professed in the order,
this nevertheless we wish that your fraternity would permit,
for the sake of increasing greater love between them and the
native (sisters). For it is thought better to condescend to
the infirmities of the natives, rather than to strive with them
as equals, and by exalting yourself to bring harm and the
reproach of division to the order." 3
But the difficulties of the nascent community gradually
cleared. The endowment of the foundation charter of 1415
was supplemented by another large grant in 1416, 4 and
Thomas Fishbourn set out to obtain the papal confirmation
of the foundation of Sion, and of various Brigittine indul-
gences. The Swedish royal archives contain a copy of the
instructions of Henry V, "drawn up in the form of
supplications in the curial style with the advice of Luke,
provincial of the order of S. Saviour "; the supplica is
1. Diplomatarium, iii, 2524.
2. Katillus. John Peterson had returned 1416. Vide supra p. 99.
3. The Additions reckon it a "more grievous default," "If any make
confession to any other priest than is assigned her by the general confessor,
for she that lurkyngly fleeth Tier proper prelate or curate shriving her to
another, not having full power to assoil her, wite she well, for truth, that
such confession shall not avail her, nor the penance therefore enjoined her."
Aungier, p. 259. 4. See p. 105.
TWO BULLS FOR SIGN 127
undated, and though evidently drawn up before the news
of the retirement of Alnwick and Matilda Newton had
reached Sweden, was probably presented afterwards, some
time before August 1418. In the supplica Henry asks for
the ratification of the foundation of Sion, 1 and of his
appointment of William Alnwick and Matilda Newton as
father and mother at Sion. 2 and that they may transfer
themselves to the order of S. Saviour, admit to profession
either seculars or the religious of any order, and share
with the community in the indulgences of the whole order.
Henry also asks that the Brigittine rule 3 and the canonisa-
tion of S. Bridget, 4 confirmed during the schism, may be
respectively confirmed.
In answer Martin V issued at Geneva two bulls, both
dated 18 August 1418. One, Eximie deuocionis, 5 printed
by Dugdale and Rymer, is addressed to Henry himself,
and states that since Henry has devoutly wished to found a
monastery of S. Saviour at Sion, and other monasteries of
that order in England, and since he has wished to endow
Sion with the advowsons of the parish churches of Yeovil
and Croston, the pope hereby appropriates and incorpor-
ates, annexes and unites these churches in part dower to
Sion ; directions follow concerning the maintenance of
suitable vicars by the abbess of Sion. The other bull,
Integre deuocionis, was addressed to the archbishop of
Canterbury, the bishop of London, and the abbot of S.
Albans, and has been copied in the Swedish royal archives
in the text of an open letter of Richard Clifford, bishop of
London, publishing the bull to the faithful at the request
of the abbess and convent of Sion. 6 The preface to this
bull, about one-fifth of the whole letter, recapitulates the
contents of the first bull : " Since in answer to the petition
of Henry V we have appropriated and incorporated,
annexed and united the parish churches of Yeovil and
Croston to Sion, as is more fully set forth in other letters
1. See p. 130 2. See p. 131. 3. See p. 135.
4. See p. 136. 5. Monasticon, vi, 544; Foedera, ix, 616.
6. Printed p. 136.
128 FOUNDATION OF SIGN ABBEY
of ours " ; the remaining four-fifths of the letter cover new
ground, the matters which the three recipients of the bull
are to arrange, with the papal authority, in connexion with
the foundation of Sion. The bull proceeds:
Since 1 the king fears that owing to lack of knowledge,
errors may have been committed in the foundation of
Sion, or in the manner of the reception of religious to
that monastery, or that such may occur in other monas-
teries of the order which may be founded ;
and since 2 he, wishes that the holy See would make
provision concerning these and the following matters,
namely : the mode of reception, age of reception, etc., of
brothers and sisters, the election of an abbess and con-
fessor, celebration of Mass and the divine office,
consecrations and ordinations at Sion, the egress of
ordinands or ingress of those administering orders,
dispensations and relaxations of the rule for the sick,
opportunities for secular or regular priests, even of the
Carthusian order, to minister to the enclosed at Sion, and
the confessions of brothers and sisters, pilgrims and
secular persons at Sion ;
We 3 therefore command that you, or any one or two
of you, with the authority of the apostolic See : amend
any error in the foundation of Sion, and receive and
admit to regular profession those who wish to enter the
monastery, that they may then elect an abbess and con-
fessor ;
and that you make provision in the aforesaid particulars
for the rule and government of Sion, and similar houses;
and that you allow any person of any order of a less
strict observance to transfer themselves to the order of
S. Augustine, called that of S. Saviour, hold office therein
etc., the leave of their superiors not being required;
notwithstanding any constitutions of Boniface VIII,
or any other constitutions to the contrary.
1. See p. 138. 2. See p. 139. 3. Seep. 140.
THE FIRST PROFESSION 129
In the Swedish records the bull is followed by a statement
of the bishop of London that he inspected the bull, found
it genuine, and ordered its publication 28 January 1420;
and also by a note of the notary public who attested its
publication. The fulfilment of the instructions in this bull
must have occupied the year 1419, that between its issue
and the first profession of the postulant Brigittines at Sion.
The preparations were now complete, and the convent was
formally enclosed. " Anno dominiM CCCCXXprimo die
mensis aprilis celebrata erat prima professio ordinis sancti
Saluatoris de Sion in regno Anglic, per manus uenerabilis
patris domini Henrici Chycheley archiepiscopi. Quo die
professi erant uiginti septem sorores, quinque sacerdotes,
duo diaconi et quattuor fratres laici." l From this day
dates the real foundation of the monastery. No record of
the ceremony has been preserved either in bishop Clifford's
register at London, or in archbishop Chichele's own
register, 2 nor is the confirmation of the election of the first
abbess and confessor in the year following. Bishop Clifford
of London, however,.wrote to Henry V in 1421 as follows :
" On Sunday the fyft day of May, I was at youre hows of
Sion, and there confermed the eleccions of dame Jhone
North, abbesse, and of sire Thomas Fyschburne, my
welbelovyd cousin, confessour of youre seyd hows : and the
same daye I blessyd and stallyd the foreseyed abbesse : the
which persones I truste, by Goddys grace, schal moch
profile in that place, in that holy company bothe of men
and of women, the whiche God of his mercy graunte." 3
This ceremony completed the foundation of Sion abbey.
The next year the king transferred to Sion his manor of
Isleworth, 4 and in 1426 the duke of Bedford laid the founda-
tion stone of the permanent buildings of Sion, bestowing
1. Addit. MS. 22,285, f. 14. For the form for the profession of Brigit-
tines in Arch. Chichele's pontifical, see York Pontifical, pp. xli, xlii.
2. Both these registers are kept very methodically, and exclude all but
certain classes of entries. The contemporary registers at Ely contain more
casual .information.
3. Ellis, Orig. Letters, 2nd Series, i, p. 91.
4. See Rot. Parl., iv, 395.
130 FOUNDATION OF SIGN ABBEY
at the same time a gold ring on each sister of the first
profession. The first buildings had been situated in the
parish of Twickenham ; the second in the parish of Isle-
worth, on the site now occupied by the mansion of the duke
of Northumberland, immediately opposite to Kew Gardens. l
Hither the community removed, with much ceremony, and
accompanied by two archbishops and many bishops, in
1431, and here they remained till the dissolution. The
Martiloge itself seems to have been written about this date,
shortly after the removal of the convent to Isleworth, and
certainly in the time of Robert Bell, the successor to Fish-
bourn, and second confessor of Sion. The Additions to
the rule, which had caused such difficulties in 1415 and 1416,
were probably revised by Fishbourn, who wrote to
Vadstena for information on the subject on more than one
occasion. 2 It is probable, however, that in their present
form, as embodied in the various MSS. 3 from which
Aungier printed them in his history, they date from about
1431, the period of the Martiloge. They are themselves
of sufficient interest as furnishing details of the daily life
at Sion to give an excuse for an effort to investigate the
foundation of the community.
1. See map in Aungier, p. 136; also p. 52.
2. Diarium, p. 69.
3. Chiefly from Arundel MS. 146 ; Aungier, p. 243.
APPENDIX.
(i) SUPPLICA OF HENRY V FOR THE CONFIRMATION OF HIS
FOUNDATION OF SIGN ABBEY, PRESENTED BEFORE 18
AUGUST I4I8. 1
Beatissime pater, exponitur Sanctitati uestre pro parte
deuotissimi filii Henrici Anglic et Francie regis illustris,
quod ipse zelo Dei accensus ad hec, Ordinarii loci et
dominorum religiosorum sanctarum Marie Uirginis et
Brigide in Uadstena, ordinis sancti Augustini sancti
Saluatoris nuncupati, Lincopense diocesi, ad hoc speciale
et sufficiens mandatum habencium, accidente assensu,
quoddam monasterium, cum ecclesia, cimiterio, cam-
panile, campana, domibus, habitacionibus, lectis, lectis-
ternis, ortis, curiis, orteliciis, aliisque utensilibus et
officinis necessariis pro habitacione patris et decem
et septem fratrum atque octo conuersorum, secundum
formam et modum aliorum monasteriorum dicti ordinis in
eodem pro tempore degencium ; necnon aliud monasterium
eidem monasterio contiguum, licet separatim et ab alio
omnino diuisum, eciam cum domibus, habitacionibus, curia,
claustro, ortis, ortelliciis, lectis, lectisternis, utensilibus, et
aliis officinis necessariis pro habitacione matris et monialium
atque conuersarum usque ad numerum sexaginta person-
arum, in suo regno atque dominio, loco dicto de Istilworth,
Londoniense diocesi, fundari, erigi, construi atque perfici
pulchre et honeste fecit, ipsaque monasteria in loco de Sion
imposterum ab omnibus nuncupati uoluit et mandauit;
prefatamque ecclesiam atque monasteria, tam pro patre et
fratribus quam eciam pro matre et monialibus, tam ad
cantandum cum nota quam ad legendum libris paramentis,
calicibus, turibulis et aliis ornamentis ecclesiasticis diuino
cultui necessariis ut plurimum decorauit et honeste ornauit ;
1. See p. 127. Printed from MS. A. 26, Royal Archives, Stockholm.
132 SUPPLICA OF HENRY V
necnon tarn pro uita huiusmodi patris fratrum conuersorum
et matris monialium atque conuersarum presencium et pro
tempore existencium, de bonis sibi a Deo collatis sufficienter
habundeque et honeste dotauit.
Quia uero idem rex e:i maxima cordis deuocione
cupit deuotum oratorem Willelmum Alne Wych (Aln-
wick), monachum expresse professum monasterii sancti
Albani, ordinis sancti Benedicti, Lincolniense diocesi
in sacerdocio constitutum, ut plurimum apparetur
Deo deuotum, in prefato monasterio de Sion in
patrem, et deuotam oratricem Matildam Neueyaton,
(Newton) monialem expresse professam monasterii de Bark-
ing, ordinis sancti Benedicti, Londoniensis diocesis, ex eo
quia tarn in sua indutate l quam in huiusmodi monasterio,
bene, humiliter et deuote, piis operibus, institit in matrem
ipsius monasterii, quosque secundum regulam et instituta
consecrari siue benedici ;
atque ipsi Willelmus et Matilda, uel alii in con-
fessorem et abbatissam secundum eadem instituta
electi, in eisdem monasteriis de Sion deputi, eligi,
deputari, ipsumque Willelmum de sancto Albano, et
prefatam Matildam de Barking-, monasteriis ipsis atque
ordinibus, licencia suorum superiorum petita licet non
obtenta, ad sepedicta monasteria de Sion prefatumque
ordinem sancti Augustini se transferre, habitum sumere,
regularem professionem emittere et in eisdem perpetuo Deo
famulari, fundacionemque ereccionem, construccionem, de-
coracionem, ornacionem atque dotacionem, et alia
exinde quocumque secuta auctoritate apostolica communiri
atque confirmari, atque alias in premissis necessariis et
oportunis sibi regi de munificencia sedis apostolice con-
sulere, pro parte ipsius regis humiliter atque deuote
supplicatur,
quatenus deuocionem, ereccionem, construccionem,
decoracionem, ornacionem, dotacionem, et omnia alia et
1. The " clothing " of a nun. For this use of " induo," cf. Magnum
Bullarium Eomanum, Luxemburg, 1727 ; i, 316.
CONCERNING THE CONFESSOR AND ABBESS 133
singula inde secuta, supplentes omnes defectus, si qui
forsan interuenerint, in eisdem rata habentes et grata ea de
plenitudine potestatis ex certa sciencia confirmari, com-
munire et approbare; necnon cum Willelmo ut de sancto
Albano, et Matilda prefata de Barking monasteriis ordini-
bus sepedictis, ad ipsa monasteria de Sion, ordinis sancti
Augustini sancti Saluatoris nuncupati, se transferre,
habitum sumere, regularem professionem per fratres et
moniales secundum instituta dicti ordinis emitti consuetam
emittere, et in eisdem perpetuo remanere, atque cum Wil-
lelmo et Matilda prefatis ut de quibuscumque monasteriis
conuentibus, ordinibus et locis eciam mendicantibus, patris
uel rectoris obseruancie personas religiosas professas et non
professas, eciam defectus .etatis pacientes secundum insti-
tutis huiusmodi, et tarn mares quam feminas, suorum
superiorum licencia petita non obtenta, quam eciam laicos
uel personas seculares cuiuscumque status, gradus et
dignitatis, dummodo aliud canonicum non obsistat, lauda-
bilisque uite et honeste conuersacionis fuerint, pro
augmento fratrum et religiosarum huiusmodi, defectuque
personarum de presenti habencium,quosque monasteria ipsa
de Sion numerum personarum dumtaxat obtineant, mares
in fratres et feminas in moniales libere recipere et licite
retinere ualeant ; statuta et consuetudines dictorum ordinum,
monasteriorum et locorum de quibus dicte persone se
transferent, necnon constituta et ordinaciones apostolici ac
ipsius sancti Augustini sancti Saluatoris nuncupati ordinis
regule et constituta, dignemini graciose de speciali dispens-
are.
Et quod Willelmus pater et monaci ac conuersi
presentes, ac Matilda mater et moniales et conuerse
ipsorum monasteriorum in loco de Sion presentes, atque
tarn patres quam matres, monachi et moniales, conuersi et
conuerse, qui uel que pro tempore erunt, omnibus et singulis
indulgences, indultis, libertatibus, immunitatibus, atque
exempcionibus, quibus confessores atque abbatisse aut
patres uel matres dicti ordinis, in quibuscumque monasteriis
134 SUPPLICA OF HENRY V
siue locis constitutis, gauderent, seu quolibet pociuntur
gaudere possint, ualeant et libere et licite debeant licenciam
concedere dignemini de gratia speciali, constitucionibus et
ordinacionibus apostolicis, statutis et consuetudinibus mon-
asteriorum, conuentuum, locorum et ordinum predictorum
ceterisque non obstantibus quibuscumque, et cum clausulis
oportunis.
Item pro parte ipsius Henrici Regis sanctitati uestre
humiliter et deuote supplicatur, quatenus moderno
episcopo Londoniensi uel pro tempore existenti, ut
cum personis utriusque sexus cuiuslibet ipsorum
monasteriorum in loco de Sion nuncupatorum, super
omnibus et singulis casibus eciam sedi apostolice
reseruatis, necnon quibuscumque censuris et penis,
quibus persone ipse aut ipsarum aliqua forsan ligate
essent missas et alia diuina officia, non tamen in contemptu
clauium, celebrando uel miscendo se illis contraxerunt, et
presentes quoque persone ipsorum monasteriorum, qui pro
tempore erunt, ipsis tamen prius ad tempus de quo secun-
dum regulam ipsius ordinis et eidem episcopo indebitur a
suorum ordinum execucione suspensis, iniuncta que eisdem
personis et earum cuilibet pro modo culpe penitencia salutari
et aliisque de iure fuerunt iniungenda, super quibus
moderni episcopi Londoniensis, et eciam pro tempore
existentis conscienciam oneramus eadem auctoritate dis-
pensare ualeat. Et eciam omnem inhabilatatis et infamie
maculam siue notam, per ipsas aut ipsarum aliquam qua-
cumque de causa contractam, aboleat, ipsasque et ipsarum
alteram in pristinum statum reponere ualeat, concedere
dignemini facultatem de gracia speciali, statutis et consue-
tudinibus ac regula ipsius ordinis, necnon constitucionibus
et ordinacionibus apostolicis ceterisque contrariis non ob-
stantibus quibuscumque.
Item,beatissime pater, cum dudum regulasanctarum Marie
Uirginis et Brigide in Uadstena, ordinis sancti Augustini
sancti Saluatoris nuncupatai,aDeo celitus data,olim a quod-
dam Urbano VI pro Romano pontifice in sua obediencia nun-
CONCERNING BRIGITTINE INDULGENCES 135
cupato, per modum constitucionum ratificata et approbata
fuerit, prout de constitucionibus huiusmodi dicitur plenius
constare, sed quia tempore pestiferi scismatis approbata et
ratificata fuit, idem rex ab intimis cordis ad obstruendum
ora loquencium omnia premissa auctoritate apostolica de
nouo ratificati et approbati desiderat, pro parte eiusdem
Henrici Regis sanctitati uestre humiliter et deuote suppli-
catur,
quatenus regulam predictam iuxta constitucionem ipsam,
necnon omnia et singula concessiones, libertates, immuni-
tates, indulgencias, priuilegia, indulta atque exempciones per
quoscumque Romanos pontifices aut pro Romanis pontifici-
bus se gerentes, seu quauis alios et quacumque auctoritate
concessos seu concessa, predict! ordinis monasteriis et locis
ubicumque constitutis quorum tenores dignetur hie habere
pro sufficienter ac uerbotenus insertis, et que tam
regule quam constitucionibus ipsius ordinis sancti Salua-
toris nuncupati non obuiant seu expresse non contradicent,
de nouo et munificencia apostolice sedis atque plenitudine
potestatis ratificare et probare atque ex certa sciencia ex
speciali gracia confirmare; necnon omnia et singula priui-
legia, indulta, libertates, immunitates, indulgencias, atque
exempciones huiusmodi ordini siue monasteriis et locis, ac
personis dicti ordinis quorumcumque auctoritate seu quibus-
cumque auctoritatibus indulta uel indulgenda, ad omnia et
singula ipsius ordinis personas, loca et monasteria, tam
fundata et erecta quam fundanda et erigenda, extendere et
ampliare dignemini de gracia speciali, constitucionibus et
ordinacionibus apostolicis, necnon ipsius ordinis regula
statuta et consuetus et aliis contrariis non obstantibus qui-
buscumque, et cum clausulis oportunis.
Item pro tempore ipsius Henrici regis humiliter et
deuote supplicatur, quatenus omnibus et singulis confessori-
bus et abbatisse, necnon ipsius ordinis patribus et
matribus in quibusuis monasteriis siue locis constitutis pro
tempore existentibus, accedente tamen assensu suorum
conuentuum, uidelicet monasteriorum et locorum in quibus
136 SUPPUCA OF HENRY V
preessent, condere facultatem et plenam potestatem recipi-
endi et acceptandi ad confraternitatem suam, secundum
instituta dicti ordinis, quascumque personas tarn secularies
quam spirituales utriusque sexuscuiuscumquestatus, gradus,
condicionis, dignitatis et pr^eminencie existentur, ipseque
persone ad huiusmodi confraternitatem, ut consuetum est,
recepte, omnium bonorum spiritualium indulgenciarum,
oracionum et aliorum piorum operum participes existant,
que assidue in dictis monasteriis seu locis ad Dei laudem
fiunt, quandocumque confessoribus et abbatissis aut patri-
bus et matribus in prefatis monasteriis siue locis pro
tempore existentibus, et tam presentibus quam futuris, a
quibuscumque personis cuiuscumque eciam preheminencie
gradus, status, dignitatis, condicionis uel religionis existant,
eciam utriusque sexus; quascumque reliquias sanctorum
eisuelcuilibetipsorum gracie oblatas atque exhibitas, absque
tamen aliqua illicita paccione uel simoniaca prauitate, reci-
pere et retinere et in eisdem monasteriis siue locis honeste
collocare ualeant et debeant licenciam, dignemini concedere
graciose de gracia speciali, constitucionibus et ordinacioni-
bus apostolicis et aliis contrariis non obstantibus quibus-
cumque, et cum clausulis oportunis.
Item, beatissime pater, cum de uita et gestis, piis operibus
atque miraculis sancte Brigide, per earn tam dum in
humanis agebat quam tempore sue mortis quam eciam post
mortem, ad instanciam nonnullorum Christi fidelium, tem-
pore pontificis quoddam BonifaciiPapelX in sua obediencia
nuncupati, facta esset commissio nonnullis cardinalibus, siue
pro cardinalibus se gerentes, et ceteris aliis prelatis super
huiusmodi uita, gestis, piis operibus atque miraculis, ipsique
cardinales, habita informacione de premissis et consideratis
ipsius sancte Brigide gaudiis, uirtutibus, meritis, piis
operibus atque quam pluribus aliis miraculis, tempore
huiusmodi informacionis et eidem Bonifacio facta rela-
cione de premissis, ipse Bonifacius, premissa pie con-
siderans, ipsam sanctam Brigidam fore sanctam et
in cathalogo aliorum sanctorum et sanctarum Dei fore
THE BULL OF 1418 137
describendam declarauit atque canonizandam decreuit;
necnon solempniter seruatis seruandis ipsamque sanctam
Brigidam canonizauit; quia uero ipsa canonizacio tempore
pestiferi scismatis celebrata extitit, ad obstruendum ora
nonnullorum os loquencium, Idem rex, ex ardenti caritate
atque deuocione eidem sancte Brigide affectus, supplicat
humiliter et deuote, quatenus declaracionem atque canoniza-
cionem huiusmodi, ut prefertur, factas, et omnia alia inde
secuta, rata habentes et grata supplentes omnes defectus si
qui forsan interuenerint in eisdem, apostolica auctoritate de
plenitudine potestatis ex certa sciencia approbare, com-
munire atque confirmare dignemini de gracia special!,
constitucionibus et ordinacionibus apostolicis et aliis con-
trariis non obstantibus quibuscumque, et cum clausulis
oportunis.
(A tergo : Copia Instruccionis domini nostri regis con-
cepta in supplicaciones secundum stilum curie, et cum
consensu seu concilio domini Luce, prouincialis tocius
ordinis sancti Saluatoris in mundo. Jo. FORSTER.)
(2) BULL OF MARTIN V, DATED GENEVA, 18 JULY 1418,
CONFIRMING THE FOUNDATION OF SlON ABBEY, AND
APPOINTING A COMMISSION TO AMEND ANY ERRORS IN THE
FOUNDATION, ETC., WITH THE PREFACE OF THE BISHOP
OF LONDON. 1
Littera domini Richardi, episcopi Londoniensis, Anglic
delegati super commissionem supra facta a Martino papa
eciam super reformacionem monasterii de Sion, ordinis
sancti Saluatoris, in Anglia.
Uniuersis sancte matris ecclesie filiis ad quos et quorum
noticiam presentes littere et contenta in eisdem peruenerint,
Richardus, permissione diuina Londoniensis Episcopus ac
certarum litterarum apostolicarum inferius descriptarum
executor siue delegatus, sub forma infrascripta, una cum
1. See pp. 127-9. Printed from MS. A. 23, f. 117-1196, Royal
Archives, Stockholm.
138 INTEGRE DEUOCIONIS
aliis collegis nostris inf rascriptis, cum ilia clausula quatinus,
uos uel duo aut unus uestrum etc,asede apostolica specialiter
deputatus, salutem, graciam et benediccionem, et fidem
indubiam de subscripts adhibere. Uniuersatis uestre noticie
deducimus per presentes, quod pro parte abbatisse et con-
uentus monasterii de Sion, ordinis sancti Saluatoris nuncu-
pati, nostre Londoniensis diocesis, quedam littere apostolice
sanctissimi in Christo patris et domini, nostri domini
Martini, diuina prouidencia Pape quinti,more Romane curie
bullate, quarum tenor infrascribitur, fuerunt et sunt coram
nobis iudicialiter exhibite, et nobis pro parte eorundem
abbatisse et conuentus dicti monasterii de Sion instanter
extitit supplicatum,
ut cum dicti abbatissa et conuentus in diuersis
mundi partibus non modice ab inuicem distantibus
dictas litteras apostolicas, quas non habent, ut asseritur,
dupplicatas, presentare et exhibere, eteisuti,necesse habeant,
possentque huiusmodi littere apostolice originates dum pro
illarum presentacione, exhibicione et usu huiusmodi porta-
rentur, propter et per uiarum discrimina marisque periculum
et alios diuersos casus et aduersos, qui frequenter accidunt,
uerisimiliter deperire, dictique abbatissa et conuentus prefati
monasterii de Sion, propter huiusmodi litterarum apostolic-
arum difficilem aut forsan impossibilem exhibicionem simul
et semel in diuersis mundi partibus ab inuicem distantibus,
ut prefertur, faciendam, graue dampnum incurrere possent
et iacturam, quatenus huiusmodi litteras apostolicas origin-
ales palpare, inspicere et diligenter examinare curaremus,
et si ipsas litteras apostolicas sic inspectas et examinatas
inueniremus non abolitas, non cancellatas, nee in aliquibus
earum partibus suspectas, auctoritate nostra per notarium
publicum subscriptum transumi, exemplari, subscribique et
in publicam formam redigi, mandare et facere dignaremur;
ut huiusmodi transumpto sicuti ipsis litteris apostolicis
originalibus fides indubia adhibenda ualent, ubilibet in
agendo ipsarum uero litterarum apostolicarum totus et uero
tenor sequitur, et est talis.
ADVOWSONS OF YEOVIL AND CROSTON 139
Martinus Episcopus, Seruus seruorum Dei, uenerabilibus
fratribus archiepiscopo Cantuariensi, et episcopo Londoni-
ensi,ac dilecto filio Abbati monasterii de sancto Albano, Lin-
colniensis diocesis, salutem et apostolicam benediccionem.
Integre deuocionis et sinceritatis affectus quern carissimus
in Christo filius noster Henricus, rex Anglic illustris, ad
nos et Romanam gerit ecclesiam promeretur lit uotis suis,
illis presertim que sacre religionis et diuini cultus augmen-
tum respiciunt, fauorabiliter annuamus, hodie siquidem pro
parte dicti regis nobis exposito quod ipse inter alia monas-
teria et loca religiosa in regno Anglie per eum fundata,
uenerabile monasterium de Sion, ordinis sancti Augustini
sancti Saluatoris nuncupati, Londoniensis diocesis, pro una
abbatissa que ipsi monasterio de Sion pro tempore preesse
deberet, et uno confessore ac aliis utriusque sexus personis
inibi pro tempore, religiose sub regula et secundum instituta
sancte Brigitte perpetuo domino seruituris solempniter
sumptuoseque in Dei omnipotentis laudem, diuini cultus
augmentum, religionisque propagacionem ac pro sue et
progenitorum suorum diuine memorie Anglie regum anim-
arum salutem, fundauerat, et erigi fecerat ; nonnulla eciam
alia eiusdem ordinis monasteria et loca Dei sic Dei propicio
fundare et dotare proponeret, ac pro parte eiusdem regis
nobis humiliter supplicato, et fundacionem et ereccionem
predictas apostolica auctoritate ratificare et approbare, ac
sibi huiusmodi alia monasteria et loca eiusdem ordinis
fundandi et dotandi licenciam concedend^necnondeYeuele 1
et de Croston, 2 Wellensis et Lichefeldensis diocesium, paro-
chiales ecclesias, quarum ius patronatus, quod ad ipsum
regem pertinere dinoscitur, idem rex ad hoc libere donare
paratus erat, cum omnibus iuribus et pertinenciis suis, in
parte dotis eidem monasterio de Sion, quod nondum dotatum
erat; et quod ipse rex, domino concedente, ulterius de
bonis suis sufficienter dotare intendebat : appropriare et
inperpetuum incorporare et unire, de benignitate apostolica
dignaremur.
1. Yeovil, Somerset. 2. Lancashire.
140 INTEGRE DEUOCIONIS
Nos tune, huiusmodi ipsius regis pium et laudabile
propositum plurimum in domino commendantes, eius
in ea parte supplicacionibus inclinati, fundacionem et
ereccionem predictas auctoritate apostolica per alias nostras
litteras ratificauimus et approbauimus, ac sic huiusmodi alia
monasteria et loca dicti ordinis fundandi et dotandi plenam
licenciam concessimus; dictasque de Yeuele et de Croston
parochiales ecclesias, cum omnibus iuribus et pertinenciis
suis, eidem monasterio de Sion in subsidium et partem dotis
huiusmodi eadem auctoritate appropriauimus et incorpor-
auimus, anneximus et uniuimus, prout in ipsis litteris
plenius continetur.
Cum itaque sicut exhibita nobis pro parte eiusdem
regis peticio continebat de institutis et ordinacioni-
bus ac aliis circumstanciis et modis uiuendi in dicto
ordine obseruandis, cum ipsum monasterium de Sion
primarium in eodem regno existat plena et perfecta sciencia
usque modo in regno ipso non habeatur, ipseque rex timeat
circa huiusmodi fundacionem et ereccionem dicti monasterii
de Sion, seu eius loci dedicacionem aut personarum utrius-
que sexus ad ipsum monasterium receptarum modum
recepcionis, uel alias errores seu defectus commissos fore, uel
in futurum circa alia per eum, domino concedente, fundanda
monasteria et loca huiusmodi, quod absit, committi posse ;
desideretque propterea tam circa premissa quam circa
modum : fratres et sorores, et in qua etate ad professionem,
in dicto et aliis fundandis et dotandis monasteriis et locis,
recipiendi et admittendi : abbatissam quoque et confessorem
eiusdem monasterii de Sion pro tempore eligendi : ac missas
et alia diuina officia, et quo tempore, celebrandi ; necnon
circa benedicciones, consecraciones et ordinum ministra-
ciones, in eisdem de Sion et aliis fundandis et dotandis
monasteriis et locis, pro tempore fiendis ; et circa fratres pro
tempore ordinandos, eorumque pro ordinibus suscipiendis
egressum,seu ordinare,benedicere aut consecraredebencium
ingressum, monasteriorum et locorum huiusmodi ; necnon
circa dispensaciones, laxaciones et moderaciones obseruancie
OBSERVANCES AT SIGN 141
regularis, et continuacionis chori pro debilibus et impotenti-
bus, aut cantare nescientibus, aut alias ad talia non ualenti-
bus : oportunas consciencie confessorisexistentispro tempore
committendas : circa ministros quoque et familiares et pro-
curatores seculares uel religiosos cuiuscunque, eciam preter-
quam Cartusiensis fuerint ordinis, ad ministrandum et
obsequendum inclusis et aliis personis in de Sion et aliis
fundandis et dotandis monasteriis et locis huiusmodi pro
tempore degentibus; necnon circa modum confessiones
dictorum fratrum et sororum, ac aliorum extraneorum, ad
predicta monasteria et loca peregrinacionis aut deuocionis
causa pro tempore declinancium, audiendi, et confessis
beneficium absolucionis, eciam in casibus in quibus minores
penitentiarii sedis apostolice absoluere solent et possunt,
impendendi : ac omnia et singula alia circa premissa
necessaria per eandem sedem salubriter prouideri ;
Nos, deuotis eiusdem regis desideriis in hac parte
fauorabiliter annuentes, discrecioni uestre, de qua in
hiis et aliis specialem in domino fiduciam obtinemus,
per apostolica scripta committimus et mandamus,
quatenus uos, uel duo aut unus uestrum, con-
sideratis diligenter que circa regulam predictam et
alias in premissis fuerint attendenda errores et defectus,
si quos per negligenciam seu ignoranciam in premissis uel
circa ea seu ipsorum aliqua commissos repperitis, auctoritate
nostra suppleatis et reformetis; ac a fratribus et sororibus
ipsius monasterii de Sion, et aliis ipsum monasterium intrare
uolentibus, hac prima uice professionem regularem, per
fratres et sorores eiusdem ordinis emitti consuetam, si earn
sponte facere uoluerint, recipiatis : et eos admittatis ad
eandem ; ipsisque fratribus et sororibus ut abbatissam et
confessorem eiusdem monasterii pro tempore rite eligere
possint et ualeant, eadem auctoritate concedatis.
Nos insuper uobis seu cuilibet uestrum circa omnia et sin-
gula premissa, et quecunque alia que circa statum, regimen,
et gubernacionem, tam dicti de Sion quam fundandorum et
erigendorum monasteriorum et locorum huiusmodi, et
142 INTEGRE DEUOCIONIS
personarum pro tempore degencium in eisdem, expediencia,
utilia seu necessaria fuerint, iuxta dicti regis pium et iustum
propositum, disponendi, ordinandi, statuendi, indulgendi et
dispensandi, de ea que disposueritis, ordinaueritis, statuer-
itis, indulseritis et dispensaueritis, firmiter obseruari faciendi,
contradictores quoque et rebelles quoslibet per censuram
ecclesiasticam compescendi; necnon cum quibuscunque
utriusque sexus personis cuiuscunque ordinis, laxioris tamen
obseruancie fuerint, usque ad numerum de quo uobis et
eidem regi expedire uidebitur, ut de monasteriis et aliis locis
in quibus professe fuerint ad de Sion et alia fundanda et
erigenda monasteria et loca huiusmodi, postquanr dotata
fuerint, transire : et in eis dictum ordinem sancti Augustini
profited : et in habitu ac aliis institutis regularibus se con-
formare : et perpetuo remanere : ac quecunque dignitates
eciam abbaciales ac administraciones, et officia eiusdem
ordinis, si alias eis canonice preficiantur, ut ad ea eligantur
regere, gubernare et tenere, suorum superiorum aut cuius-
cunque alterius licencia ad hoc minime requisita, libere et
licite possint, licenciam concedendi ; plenam et liberam con-
cedimus tenore presencium facultatem ; non obstantibus
tam felicis recordacionis Bonifacii Pape octaui predecessoris
nostri quam aliis quibuscunque constitucionibus et ordina-
cionibus apostolicis, ac bone memorie Ottonis et Ottoboni
olim in dicto regno apostolice sedis legatorum ; necnon
statutis et consuetudinibus predictis; et aliorum quorun-
cumque ordinum presertim monasteriorum et locorum que
huiusmodi persone, quibus ad dictum ordinem sancti
Augustini transeundi licenciam concesseritis, exiueritis,
contrariis, iuramento confirmacione apostolica uel quacun-
que firmitate alia roboratis, et aliis contrariis quibuscunque ;
seu si aliquibus communiter uel diuisim a sede apostolica
sit indultum, quod interdici, suspendi, uel excommunicari,
seu ad iudicium euocari non possint, per litteras apostolicas
non facientes plenam et expressam, ac de uerbo ad uerbum
de indulto huiusmodi, ac eorum monasteriis, locis et ordini-
bus, ac nominibus propriis, mencionem. Datum Gebennis
THE BULL PUBLISHED 143
XV Kalendis Septembris, Pontificatus nostri anno primo.
Nos uero Richardus Londoniensis Episcopus, ac executor
seu delegatus apostolicus antedictus, attendentes supplica-
cionem huiusmodi fore iustam et consonam racioni atque
iuri, dictas litteras apostolicas originales in notarii public!
et tescium subscriptorum presencia palpauimus, inspeximus
et diligenter examinauimus et quia ipsas litteras non
abolitas, non cancellatas, nee in aliquibus earum partibus
uiciatas aut suspectas, sed sanas et integras, ac omni uicio
et suspicione sinistra carentes, inuenimus ; et ne parti dicte
abbatisse et conuentus, propter casus predictos, aut aliquem
eorundem, dampnum uel preiudicium aliquid in posterum
generetur, ad omnem iuris effectum qui exinde sequi poterit
aut debeat, nostris auctoritate et decreto ipsas litteras
apostolicas publicauimus, ac per notarium publicum sub-
scriptum transumi, transcribi, et in hoc publicam formam
redigi et exemplificari, ac signo et nomine solitis et consuetis
ipsius notarii publici mandauimus et fecimus consignari.
Cuisictranscripto,sicuti ipsis litteris apostolicis originalibus
supradictis, fidem plenam adhibendum fore inposterum, in
quantum de iure possumus, decreuimus et decernimus
ubilibet in agendis. In quorum omnium et singulorum
premissorum fidem et testimonium,presentipublico institute,
una cum notarii publici subscript! signi consueti apposi-
cione, sigillum nostrum presentibus apponi fecimus. Data
et acta sunt hec in palacio nostro in ciuitate nostra Londoni-
ensi situato, uicesimo octauo die mensis ianuarii. Anno
domini secundum cursum et computacionem Ecclesie
anglicane M CD XX. Indiccione quartadecima.
Pontificatus dicti sanctissimi in Christo patris et domini,
nostri domini Martini Pape quinti predicti, anno quarto.
Presentibus uenerabilis uiris magistro Nicola Bildeston, 1
legum doctore, domino lohanne Ridere 2 et lohanne Sud-
bury, 3 ecclesie Londoniensis canonicis, Norwicensis diocesis
1. Cf. Fasti, ii, 616.
2. Preb. of Wildland; ibid., ii, 448.
3. Preb. of Bromesbury; ibid., ii, 363.
144 INTEGRE DEUOCIONIS
et pluribus aliis testibus ad premissa uocatisspecialiter et
rogatis.
Et ego lacobus Cole, clericus Norwicensis diocesis,
publicus auctoritate Apostolica notarius, premissis omnibus
singulis dum sic ut premittitur per reuerendi in Christo
patrem et dominum, dominum Ricardum Dei gracia
Londoniensem episcopum, executorem seu delegatum
apostolicum supradictum, et coram eo sub anno indiccione
pontificatu, mense, die et loco in fine presentis instrument!
superius, plenius descriptis agebantur et fiebant, una cum
testibus prenominatis, presens personaliter interfui, eaque
omnia et singula ac prefatas litteras apostolicas originates
superius descriptas fieri, uidi, et audiri, ipsasque litteras
apostolicas ex decreto et mandate dicti reuerendi patris
transumpsi, transcripsi, exemplaui, ac per alium me aliis
negociis prepedito, suprascripta scribi fed, publicaui et in
hanc publicam formam redegi, meisque signo et nomine
consuetis signaui, ac manu mea propria me hie subscripsi,
rogatus et requisitus, in fidem et testimonium omnium et
singulorum premissorum.
LIBER QUI UOCATUR INCENDIUM AMORIS,
SECUNDUM RICARDUM HAMPULL. 1
PROLOGUS.
Admirabar magis quam enuncio quando siquidem sentiui f. 63
cor meum primitus incalescere, et uere non imaginarie, 2
quasi sensibile igne estuare. Eram equidem 3 attonitus
quemadmodum eruperat ardor in animo, et de insolito
solacio propter inexperienciam huius abundancie : sepius
pectus meum si forte esset feruor ex aliqua exteriori causa
palpitaui. 4 Cumque cognouissem quod ex interiori solum-
modo efferbuisset, et non esset a carne illud incendium
amoris, et concupiscencia, in qua continui, 5 quod donum
esset Conditoris, letabundus liquefactus sum in affectum 6
amplioris dileccionis, et precipue propter influenciam delec-
tacionis 7 suauissime et suauitatis interne que cum ipso
caumate 8 spirituali mentem meam medullitus irrorauit. 9
Prius enim quam infunderetur in me calor ille consolatorius
et in omni deuocione dulcifluus, non putaui penitus talem
ardorem aliquibus euenire in hoc exilio 10 : nam ita inflam-
mat animam meam ac si ignis elementaris ibi arderet. 11
Nequaquam, ut quidam aiunt, aliquos in amore Christi
ardentes quia uident illos cum diligencia et contemptu
1. From (j), = Emmanuel College, Cambridge, MS. 35. For lack of
continuity in foliation of the text, see p. 63. The spelling in the text is
normalised. 2. So all MSS. except (j) and (y). 3. (j)( a) " siquidem,"
4. (a) (e) (h) (k) " palpaui." 5. ((a) (j) (y) " compertus sum." 6. (a) (w)
"affectus." 1. (w) "dileccionis." 8. cf. lob ,30, 30, Vulgate, edition of
Clement VIII, to which references are given throughout. Literal quotations
only are printed in italics : these are found underlined with great uniformity
in the long text MSS. 9. (i) "irrotauit." 10. "Admirabar .... in hoc
exilio" is quoted in Rolle's office. " Ita et sanctus heremita Ricardus in
libro suo primo de Incendio Amoris .... narrat. In libro suo predicto
sic ait : " Admirabar amplius . . . exilio." York Breviary. Surtees Soc.
No. 75, p. II., col. 785. 11. (i) (j) " ardesceret. "
K 145
146 PROLOGUS
mundi ad diuina seruicia mancipatos, sed sicut si digitus
in igne poneretur feruorem indueret sensibilem, sic animus
amare quemadmodum predixi succensus, ardorem sentit
ueracissimum,aliquando minorem intensiorem uel maiorem,
aliquando minorem prout carnis fragilitas permittit. Quis
enim in corpore mortali estum ilium in suo summo gradu,
prout hec uita patitur, continue existentem diu tolleraret 1 ?
Deficere denique oporteret pre dulcedine et magnitudine
superferuidi affectus et inestimabilis utique ardoris, 2 et
nimirum hoc auide amplecteretur atque ardentissimo exop-
taret 3 anhelitu, ut in ipso mentis muneribus mirficis
mellite 4 incendio animam exalans, moreretur migrans e
mundo, et captus statim in 6 consorcium canencium laudes
creatori. Sed occurrunt quedam caritati contraria, quia
obrepunt sordes carnis et temptant tranquillos. Necessitas
quoque corporalis atque affecciones humanitus 6 impresse,
erumpuosique exilii anguscie ardorem ipsum interpolant,
et flammam quam sub metaphora ignem appellaui, eo quod
urit et lucet, mitigant et molestant. Non utique auferunt
f. 636 quod auferri non poterit, quia cor totum inuoluit ; et propter
talia feruor ille felicissimus, ad tempus absens, apparet, et
ego quasi frigidus remanens donee redeat mihi, uideor
desolatus, dum sensum ilium ignis interni, cui cuncta
corporis et spiritus applaudunt, et in quo secura se sciunt, 7
non habeo ut solebam.
Insuper et sompnus mihi obstat uelut inimicus, quod
nullum tempus me ingemisco amittere preter illud quo
dormicioni cogor indulgere. Euigilans 8 uero animam
meam tanquam frigiditate tenebratam calefacere conor,
quam in deuocione defecatam 9 scio incendi, et ingenti
nimirum desiderio supra terrigenas eleuari. Non enim in
1. cf. the lyric X, Horstman i, 76. " The flawne of lufe wha myght it
thole, if it war ay 1-lyke ? and cf. pp. 249, 271. 2. (g) (/) (w) " inestimabilis
amoris." (c) " inestimabilis utique amoris." 3. The short texts (i) (/)
(y) "exortat." 4. (k) (h) (w) "mellito." 5. (/) " Intraret." 6. (a) (f) (g)
(w) "humanitatus." 7. (a) "scirent." (d) " scio," erased. 8. The remainder
of the Prologue forms the " spurious prologue" to Bonaventura's De Triplici
Via (or Incendium Amoris). See introduction, p. 51 ; and Opera S.
Bonaventurae, Quaracchi, viii, 18, 3, and ix, cap. I, a. I. 9. (w) " defecata,"
cf. pp. 175, 185, 249, 256.
DEDICATION OF THE INCENDIUM 147
ocio aduenit mihi affluencia amoris eterni, neque dum
corporaliter nimis fueram fatigatus pro itinere, ardorem
ipsum spiritualem potui sentire, aut eciam immoderate
occupatus seculi solaciis, uel quidem ultramodum l disputa-
cionibus deditus, immo me in talibus refrigerescere depre-
hendi, donee iterum, postpositis omnibus 2 quibus exterius
possem detineri, solummodo Saluatoris aspectibus assistere
contenderem, in 3 internisque ardoribus immorarer.
Istum ergo librum offero intuendum, non philosophis,
non mundi sapientibus, non magnis theologicis infinitis
quescionibus implicatis, sed rudibus et indoctis, magis
Deum diligere quam multa scire eonantibus. Non enim
disputandd sed agendo scietur, et amando. 4 Arbitror
autem ea que hie continentur ab istis questionariis et in
omni sciencia summis, sed in amore Christi inferioribus,
non posse intellegi. Unde nee eis scribere decreui, nisi
postpositis et oblitis cunctis que ad mundum pertinent, solis
Conditoris desideriis inardescant mancipari. Primo quidem
ut omnem terrenam dignitatem fugiant, omnem ostenta-
cionem sciencie et uanam gloriam odiant,ac deinde altissime f. 64
paupertati se conformantes orando et meditando diuine
dileccioni iugiter assistant. Sic nimirum apparebit eis
interius igniculus 5 quidam caritatis increate et componens
cor eorum ad capiendum calorem, quocum cuncta caligo
consumatur, eleuabit eos in ardorem amabilem et amenis-
simum, ut temporalia transcendant et thronum teneant
intermine 6 tranquillitatis. Quo enim scienciores sunt, 7 eo
de iure apciores sint ad amandum, si se uere spernerent et
ab aliis sperni gauderent. Proinde quia hie uniuersos
excito ad amorem, amorisque superferuidum ac supernatur-
alem affectum utrumque ostendere conabor, iscius libri
titulus incendium amoris sorciatur. 8
1. (g) " ultime." 2. (j) (c) "rebus." 3. (a) omits. 4. (a) (y) uncorrect-
ed text of (j) and the Prologue as copied into Bonaventura's De Triplici
Via have .... " scietur ars amandi." Quaracchi viii, 18. 5. cf. Ibid.,
cap. I, of the three spiritual stages, "stimulus conscientise, radius intelli-
gentise et igniculus sapientise," a reference to Dionysius, De Mystica Theol-
ogia, c. I, 1. 6. (a) (e) (w) "interne." 7. (j) "sint." 8. "dicitur," in the
MSS. from which the passage is printed in the De Triplici Via.
148 CONVERSION TO GOD
CAP. i.
(De conuersione hominis ad Deum, et que adiuuant et
que impediunt eius conuersionem.)
Nouerint uniuersi in hoc* erumpuoso exilii habitaculo 1
immorantes, neminem posse amore eternitatis imbui, neque
suauitate celica deliniri, nisi ad Deum uere conuertatur.
Conuerti quippe ad ipsum oportet, et ab omnibus rebus
uisibilibus in mente penitus auerti, 2 priusquam poterit diuini
amoris dulcedinem saltern ad modicum experiri. Hec
quidem conuersio fit per ordinatum amorem, ut diligat
diligenda, uel non diligenda non diligat, et in amore magis
diligendorum amplius inardescat ; et sic minus diligat 3
que sunt minus diligenda. Maxime diligendus est Deus :
multum 4 diligenda sunt celescia ; parum, et non nisi pro
necessitate amanda sunt omnia terrena. Sic sine dubio ad
Christum unusquisque conuertitur, dum ab ipso nihil preter
Christum desideratur. Auersio uero ab his bonis que in
mundo amatores suos decipiunt, non defendunt, consistit 5
in carencia concupiscencie carnalis, et in odio omnimode
iniquitatis; ut terrena non sapiat, neque ultra necessitatem
strictam sibi de mundanis rebus retinere requirat. Non
f. 646 enim qui thesauros cumulant et cui 6 congregant ignorant,
solacium in eis habentes, aliquid in amenitate superni
amoris iocundari meruerunt, quominus fingerent se per
deuocionem non sanctam sed simulatam, aliquid 7 de futura
felicitate in suis affeccionibus ut dicunt, degustasse. Immo
a dulcore quo dilecti Dei mulcentur propter suas turpes
presumpciones decidunt, quia terrenas pecunias immoderate
amauerunt. Omnis enim amor qui in Deum non intendit,
iniquitas est, et iniquos reddit suos possessores. Quamo-
brem malo amore mundanam amantes excellenciam nequiter
succenduntur, et longius distant ab incendio amoris eterni,
quam sit spacium inter supremum celum et infimum locum
1. (i) " habitacione." 2. (g) "aduerte." 3. (f) (g) (h) " diligentur."
4. (g) "multum sunt diligenda celescia." 5. (i) (j) "que consistit."
(g) "est que consistit," 6. So (a) (/). But (/) (i) (h) (k) omit " cui."
cf. Psalm. 38, 7. 7. So (f) (j). But (g) (h) (1) "aliquando" ; (k) "aliud."
CHRIST'S LOVERS AND THE WORLD'S 149
terre. Assimulantur l siquidem suo amato, quia conform-
antur concupiscencie secular!, et retinentes ueterem homi-
nem, uanitate uisibilis uite pro feruore felici perfruuntur.
Mutant 2 igitur gloriam incorruptibilis charitatis in lasci-
uiam momentanee pulchritudinis. Hoc utique non agerent
nisi excecarentur peruersi amoris igne, qui cuncta deuastat
germina uirtutum, et augmentum iugerit omnium uiciorum.
Porro 3 plerique in formam femineam non figuntur,
neque luxuriam lambunt, unde se saluari quasi cum
securitate estimant, et propter so lam castitatem quam
exterius exhiberent, se 4 uelut sanctos inter alios eminere
uident; sed nequiter et inaniter sic suspiciantur, quando
cupiditatem que radix est peccatorum non extirpant. Et
quidem, ut scriptum est, nihil iniquius quam amare
pecuniam, quia dum cor alicuius occupat amor rei tempor-
alis, nullam penitus deuocionem habere permittit. Dileccio
namque mundi et Dei nunquam simul in eodem animo
existunt; sed cuius amor forcior est reliquum expellit, 5 ut
manifeste appareat quis sit mundi amator, et quis Christi
imitator. Erumpit enim in ostencione operis feruor amoris.
Siquidem sicut se habent amatores Christi erga mundum
et carnem, sic amatores mundi se habent erga Deum et
animum suum.
Electi quippe comedunt et bibunt et tota cogitacione f. 65
semper ad Deum intendunt, in omnibus uisibilibus non
uoluptatem sed necessitatem tamen querunt, cum anguscia
de terrenis loquuntur et non nisi transeundo, non moram
faciendo in eis, sed et eciam tune mente cum Deo sunt, ac
reliquum temporis 6 diuinis obsequiis impendunt, non in
ocio stantes, nee ad spectacula uel ludos currentes, (quod
est signum reproborum), sed pocius honeste conuersantes
ea que ad Deum pertinent, uel loqui uel agere uel meditari
non torpent.
Reprobi uero, omnino inaniter se habent erga Deum.
Audiunt enim uerbum Dei cum anxietate, orant sine affec-
1. (a) (h) " assimilantur." 2. cf. Romans, 1, 23. 3. Harl. MS., 106,
f. 185, has this passage among its selections from the Incendium. 4. (g) "Se
uelut inter sanctos eminere uident. " 5. Sic. " whichever love is strongest. "
6. (i) " terapus."
i5o CONVERSION TO GOD
done, cogitant sine dulcedine. Intrant ecclesiam, implent
parietes, tundunt pectora, emittunt suspiria, sed ficta plane,
quia ad oculos hominum, non ad aures Dei perueniunt.
Cum enim in ecclesia Dei sunt corpore, ad bona mundi que
uel habent, uel habere cupiunt, distracti sunt mente, unde
et cor eorum longe est a Deo. Comedunt et bibunt non ad
necessitatem sed ad uoluptatem, quia nisi in uenereis eciam
cibariis non inueniunt saporem uel suauitatem. Dant
plerumque panem pauperibus et algentibus forte tribuunt
uestimentum, 1 sed dum elemosina sua uel fit in mortali
peccato uel pro uana gloria, aut certe ex his que inuste
adquiruntur, nimirum non placant Redemptorem, sed ad
uindiciam 2 prouocant ludicem.
Quemadmodum ergo electi, dum mundo uel carni indul-
gent, ad Deum semper intentam cogitacionem habent; sic
reprobi, dum Deo seruire uidentur, iugiter ad mundum et
ad ea que cupiditatem mundi et carnis pertinent, intencione
cordis iugiter rapiuntur. Et sicut electi qui necessitates
suas releuant, Deo non displicent, sic nee reprobi in bonis
que agere cernuntur 3 Deo placent, quia bona sua multis
malis actibus miscent.
Possidet itaque diabolus plures quos bonos putamus. 4
Habet enim elemosinarios, castos, humiles, scilicet 5 pecca-
tores se fatentes, ciliciis 6 indutos, penitencia afflictos.
Latent namque plerumque 7 mortalia uulnera sub estima-
cione sanctitatis. Habet enim nonnullos feruentes ad
operandum, instantes ad predicandum, sed sine dubio
omnibus caret qui calidi sunt in caritate, et qui ad amandum
Deum semper sunt auidi et ad omnem uanitatem pigri.
Iniqui uero, et ad turpem dileccionem sunt feruidi, et ad
spiritualem exercicium tanquam mortui, uel nimia debilitate
depressi. Quorum amor omnis inordinatus est, quia plus
amant bona 8 temporalia quam eterna, et plus corpora sua
quam animas suas.
1. So (a) (f) (g) (i) (h) (k). But (/) = "uestimenta." 2. (g) (h) "uindictam."
3. So (/) (i), etc. But (a) (j) "uidentur." 4. So (a) (f) (g) (h) (k). But
(3) " putantur." 5. So (f) (k). But (j) " et se peccatores confitentes" ;
(k) " se peccatores fatentes." 6. (g) (h) (k) "cilicio." 7. So (/) (k), etc.
But (j) (a) (h) "plurimi." 8. (i) omits.
PERFECTION AFTER TOIL 151
CAP. 2.
(Quod nemo cito pertingit ad summam deuocionem neque
dulcedine contemplacionis debriatur.)
Manifestum est autem amantibus quod in primis annis f. 65$
nemo ad summam deuocionem pertingit neque dulcedine
contemplacionis debriatur. Immo uix raro et momentanee
ad gustandum aliquid de supernis admittitur, et paulatim
proficiens tandem in spiritu roboratur. Deinde cum iam
grauitatem morum accipit, et ad mentis stabilitatem, prout
mutabilitas presens patitur, ascendit, magnis quidem labori-
bus quedam perfeccio adquiritur, ut in diuino amore
gaudium senciatur.
Uerumtamen uidetur quod omnes et magnifici in uirtute
statim calorem increate uel create caritatis realiter senciunt,
et immenso amoris incendio liquescentes, canticum diuine
laudis intra se canunt. Absconditur enim hoc misterium a
multis, et paucis et specialissimis reuelatur. Quia quo
gradus iste sublimior est, eo in hoc seculo pauciores habet
inuentores. Raro nimirum inuenimus aliquem sanctum
uel eciam perfectum in hac uita tanto amore raptum ut in
contemplacionem usque ad canoris iubilum eleuaretur, ita
scilicet ut in se susciperet sonum celicus infusum, et laudes
Deo quasi cum melodia resonaret, dulces faciens modulos, et
pneumata multa laudando supernaliter componens, atque ut
in semetipso ueraciter 1 sentiret ipsum ardorem dileccionis
Dei. Cum tamen mirum sit, si aliter aliquis contemplatiuus
auderet estimari, quia psalmista se in personam uiri contem-
platiui transformans ait : Transibo in domum Dei in uoce f. 66
exultacionis et confessionis, scilicet laudis que laus est
sonus epulantis, 2 scilicet de superna suauitate letantis.
Porro perfecti qui in hanc excellencie abundanciam eterne
amicicie assumuntur, in preclaro calice caritatis melliflue
dulcore indelibili iam imbuti uiuunt, atque in almiphono
1. (/) "naturaliter." 2. Psalm, 41,5.
152 PROGRESS IN DEVOTION
amenitatis archano in animum suum hauriunt felicem
ardorem. Quo iocondati iugiter inestimabilem habent
eterni electuarii confortacionem. Et hec utique refeccio
amantibus inest eterne hereditatis altitudinem, quibus pro-
fecto erumpna accidit in hoc exilio. Et interim hoc non
apparebit ipsis inopportunum, ut hie affligantur per aliquot
annos, qui ad subsistendum inseparabiliter in celicis sedibus
sustollantur. Eliguntur itaque ex omni carne ut sint caris-
simi in conspectu Conditoris et clarissime coronentur,
succensi siquidem quemadmodum seraphym in supremis.
Quorum corpora solitarie sedebant, et mentes inter angelos
ambulantes ad dilectum anhelebant. Qui et suauissime
cecinerunt oraculum amoris eterni in Ihesu iubilantes :
O mellifluus ardor omnibus deliciis dulcior, cunctis
operibus delectabilior ! O Deus meus, O amor meus :
illabere mihi, tua caritate perforate, tua pulchritudine uul-
nerato ; illabere, inquam, et languentem consolare : medicina,
tu, 1 misero ostende te amanti. Ecce in te est omne desi-
derium meum, omne quod querit cor meum. Ad te suspirat
anima mea; tibi sitit caro mea, et non aperis mihi, immo
auertis faciem, claudis oscium tuum, transis atque declinas,
et de penis rides innocentis.
Interim tamen amatores tuos a cunctis terrenis rapis,
supra omnem rei mundialis appetitum suscipis, et tui amoris
f. 666 capaces facis et in amando efficaces. Quamobrem in canore
spiritual! ex incendio erumpenti laudes tibi offerunt et
amoris iaculum senciunt cum dulcore. Eia ergo, O eterna
et amabilis dileccio, que nos ab immis eleuas et diuine
maiestatis conspectui tarn crebro raptu representas ! Ueni
in me, dilecta mea ! Quecunque habui pro te dedi, sed et
habenda respui, ut mansionem habeas in anima mea, et con-
soleris earn, nee me aliquando deseras, quern tanto tuo
desiderio cernis flagrare, et tuis amplexibus iugiter inherere,
interesseque ardentissimo desiderio; ita mihi tribuas te
amare, in te quoque quiescere, ut in tuo regno sine fine
merear te uideri. Amen.
1. (g) "tua."
CONTEMPLATIVES AND MIRACLES 153
CAP. 3.
(Quod quilibet electus statum suum a Deo ordinatum habet.)
Contemplatiui uiri qui excellenter uruntur amore eterni-
tatis, quemadmodum quidem superiores existunt in ardore
amenissimo et preamabili amoris eterni, ita ut nunquam aut
rarissime exeunt in externis ministeriis, neque dignitatem
prelacionis et honoris accipiunt. Quin immo intra se
seipsos retinentes, Christo cum laudis iubilo canore mente
semper ascendunt. Enitatur enim in hoc ecclesia angeli-
cam ierarchiam, in qua superni angeli ad exteriora non
mittuntur, Deo iugiter assistentes. Sic summi in amore et
contemplacione Christi solis diuinis aspectibus intendunt,
et principatum inter homines non assumunt, sed reseruatur
aliis, qui magis cuncta humana occupantur negocia, et
minus internis deliciis perfruuntur.
Habet igitur electus quisque statum suum a Deo pre-
ordinatum. 1 Dum iste ad prelacionem eligitur, ille soli
Deo uacare conatur ; et ad hoc ipsum Deus interius eleuat,
ut omnes exteriores occupaciones pretermittat. Tales deni-
que sanctissimi sunt, et tamen ab hominibus minores
estimantur, qui rarius egrediunt ad miracula facienda, eo
quod solummodo interioribus manent.
Aliis uero qui recte se diuino seruicio subiciunt, et sub-
ditos discrete regunt, ceteris eciam qui coram hominibus
inaudita carnis affliccione uiuunt, plerumque 2 uel in uita f. 67
uel post mortem signa ostenduntur concessa, quamuis a
eciam in purgatorio acerbe per aliquod tempus crucientur.
Non enim omnes sancti faciunt uel fecerunt miracula eciam
nee in uita nee post mortem, neque omnes reprobi uel in
uita uel post mortem miraculis caruerunt. Occultum
quippe est iudicium Dei, ut mali uisis signis peccatorum
peiores fiant, et boni, contemptis his que bonis et malis
communiter haberi possunt, in amore Conditoris sui
amplius inardescant.
1- (f) "ordinatum." 2. Short texts "plurimumque."
154 VOCATION
Quidam quippe bona opera egerunt, sed inde non diuinam
sed humanam gloriam quesierunt, et hii post mortem
pereunt, hoc tamen habentes, quod in hoc mundo concupis-
cunt. Nam et sepe contingit quod mediocriter boni et
minus perfecti miracula faciant, et plerumque eciam summi
ab hiis in celestibus sedibus coram uultum Dei constituti
penitus quiescant, habentes utique merita sua l inter sum-
mas choras angelorum. Quia et festum sancti Michaelis
celebratur specialiter, et tamen unus de supremo ordine
angelorum esse non creditur. 2 Quidam et conuersi ad
Deum et penitenciam 3 agentes, seculariaque negocia dese-
rentes, gaudent in cogitacione sua, si ipsorum nomen post
mortem suam apud posteros honoretur. Ad hoc quidem
respectum non habebit fidelis seruus Christi, ne totum
perdat quod operatur.
Ea enim que communia sunt bonis et malis a sanctis non
sunt appetenda; sed caritas et uirtutes spirituales inces-
santer in cordibus nostris infigantur, que non solum
animam a putredine peccatorum custodiunt, sed et corpus
in eternam memoriam in iudicio exaltabunt. Omnia que
hie fiunt cito fugiunt : ibi autem aut in honore aut in
confusione sine fine perducabunt. a Actiui uero et prelati,
uirtute et sciencia clari, contemplatiuos sibi iugiter pre-
ponant, et coram Deo superiores arbitrent, et se ad uacan-
f. 676 dum contemplacioni idoneos non estiment, nisi forte diuina
gracia eos ad hanc inspiret.
CAP. 4.
(Differencia inter amatores Dei et eorum premiis.)
Amoris eterni incendium humana anima non sentit, que
non prius omnem mundi uamtatem perfecte dereliquit,
iugiter studens celestibus intendere, et sine pretermissione
diuinam dileccionem desiderare, atque omnem creaturam
amandam ordinate diligere. Si enim omne quod diligimus,
1. Short texts: "memoriam suam." 2. For Rolle on the "orders of
angels" see Horstman, i, 50. 3. (i) "potenciam."
THE END OF LOVE 155
propter Deum diligimus, pocius Deum in illo, quam illud
amamus, 1 et ita non illo fruimur sed Deo, quo sine fine frui
gloriemur. Mali uero hoc mundo fruuntur et in illo finem
sue delectacionis 2 ponunt, et ea sola que ad mundi
gaudium pertinent incessanter concupiscunt. Et quomodo
posset quis stulcius miserabilius aut damnabilius agere,
quam rei transitorie et fallibili propter semetipsum adhe-
rere?
Sola enim Trinitas Deus propter se amanda est. In
ipsam totam mentem nostram ponamus, omnes cogitaciones
ad illam finem referre conemur, ut ipsa in nobis sine fine
glorificetur. Nosmetipsos et alios quos diligimus propter
illam solam diligemus. 3
Sed mentitur peccator qui dicit se Deum diligere et tamen
peccato non timet seruire. Omnis namque qui Deum
diligit liber est, nee ad seruitutem peccat ; se redigit, sed in
seruicio iusticie constanter persistit. Cum uero terrenas
res et consolaciones propter seipsas diligimus, Deum sine
dubio non amamus. Immo non uel seruientes Deo sed
odientes Deum iudicabimur, si sic in creatura delectamur,
quia Conditorem nostrum postponimus et ea que eterna
sunt appetere et sequi non curamus. Ualde quippe perni-
ciosum est anime et indicium perdicionis eterne, quando
homo totaliter se ad mundum tribuit, et in diuersis carnis
desideriis et erroribus quasi ad libitum uadit. Sic nimirum
dum miser delectabiliter uiuit, destruitur, et dum se deliciis
reputat affluere, ad penam indeficientem et infernalem
festinat.
Nemo igitur de se audeat presumere, neque per iactan-
ciam se eleuare, nee uero ad opprobrium suum quando f. 68
despicitur uel conuicia ei obiciuntur, se debet defendere, aut
malum uerbum pro malo reddere, sed omnia scilicet tarn
laudes quam impropria equanimiter tollerare. In hoc
certe modo agentes cum Christo ineternum gaudebimus, si
Christum eciam in hac uita incessanter et ardenter amamus.
1. (J) uncorrected. "Si enim reete diligimus, Deum pocius in illo quam
illud amamus. " 2. (g) " dileccionis." 3. (/) (h) " diligamus."
156 REWARDS OF GOD'S LOVERS
Cuius amor, in cordibus radicatus stabilisque effectus trans-
format nos ad suam similitudinem ; et aliam gloriam et
diuinam plane letificantem mentes amore ardencium in nos
infundit.
Amor enim eius ignis est igneas faciens animas, ut sint
lucentes et urentes, et expurgat eas ab omni fece peccati.
Qui ignis in electis ardens cogit eos sursum semper mental-
iter aspicere, et mortem in desiderio indefesse retinere.
Proinde pensemus dum adhuc peccare possimus, prospera
mundi fugere, aduersa libenter tollerare. Mala namque
mens cum gaudet deperit, et seipsam quasi blando ueneno,
dum in creatura iocunditatem querit, occidit. Cuius con-
tagia conemur deuitare inspiciendo in internas epulas que
amatoribus ardentibus integre ordinantur in excelsis.
Itaque confortemur concedente Christo in canore caritatis
et delectemur in dulcissona deuocione, dum impii in
horrendis obscuritatibus obdormiunt, et sceleribus pleni ad
f. 686 supplicia descendunt. Nimirum ualde uidetur quod mort-
alis homo in tarn diuina dileccione capitur, quod in sua
secreciori substancia non sentit nisi solacium supernum, et
quasi in organo ascendit in altum concupitum clarificantem
contemplari. Qui quod ab aliis infertur ad dolorem in
gloriam uertit, ut iam quodammodo in anima impassibilis
uideatur, qui nee mortis metu turbari poterit, 1 nee a tran-
quillitate ad intemperanciam aliquando titubabit. Excitatur
enim in amore assiduo et in cogitacione que est continua in
Ihesu cito deprehendet defectus suos, et quos corrigens
deinceps cauet ab eisdem, et sic gerit iusticiam iugiter,
donee ad Deum deducatur, et sedeat cum celigenis in sede
sempiterna. Quapropter clarus consistit in consciencia et
constans est in omnibus uiis bonis qui nunquam aut
seculari tristicia afficitur aut inani gloria letatur. Obstinati
autem in operibus immundis non cognoscunt Christi
amorem, quia igniti sunt concupiscencia carnali et debitam
deuocionem Deo non exhibent propter sarcinam diuiciarum
qua ad terram deprimuntur. Porro non predestinantur ad
1. (g) omits "qui nee poterit."
FATE OF THE WORLDLY 157
delicias paradisi perfruendas, quia 1 pergunt in peruersita-
tibus suis usque ad mortem, et ideo merito non mitigabitur
eorum mesticia, nee dolor dampnacionis delebitur, quia
uoluntarie uadunt in uoluptatibus et bonis, et pro dileccione
deceptiua amorem eterni amatoris procaciter perdiderunt.
Proinde in penis perpetuis plane penitebunt quod pecca-
uerunt, et tamen nunquam a piaculis purgabuntur, sed
continuatis ignibus cremabuntur sine consolatore. 2
CAP. 5.
(Quare magis intendendum est amori diuino quam sciencie
uel disputacioni.)
Inter omnia que agimus aut cogitamus magis intenda-
mus diuino amori quam sciencie et disputacioni. Amor
enim delectat animam et suauem efficit conscienciam,
trahens earn a delectacione inferiorum delectabilium et
appetitu proprie excellencie. Sciencia sine caritate non
edificat ad salutem eternam, sed inflat ad miserrimam perdi-
cionem. Fortis igitur sit animus noster in arripiendis
laboribus duris pro Deo 3 ; sit sapiens sapore celescium non
seculari ; anhelat eterna sapiencia illustrari, et inflammari
igne illo dulcifluo quo excitatur quis ad amandum et
desiderandum solum Conditorem et roboretur uehementer
ad contemptum omnium rerum transitoriarum. Hoc sibi f- 69
in eis maximum solacium deputans quod non manent,
utpote in presenti non habens mansionem, sed futuram non
manufactam requirit incessanter et clamat : Mihi uiuere
Christus est et mori lucrum.* Uere enim ille Deum amat
qui nulli praue delectacioni consentit. Tanto namque ab
amore Christi homo elongatur quanto in aliqua re mundana
se delectat. Si ergo Deum amas, opus tuum hoc demon-
strat, quia nunquam probatur diligere Deum dum malis
I. Short texts " sed et pergunt." 2. Short texts " consolacione. "
3. (i) and (j) uncorrected have : " fortis fit animus noster in accipiendis
laboribus sapiens fit sapore celesti non seculari." 4. Phil. 1, 21.
158 RATHER LOVE THAN KNOW
desideriis cogitur consentire. 1 [Igitur hoc audeo annun-
ciare omnibus existentibus in hoc exilio, quod cuncti qui
non amabunt Auctorem uniuersorum in tenebras intermina-
biles eicientur, et ignis infernalis incendium sencient in
eternum, qui hie amore Redemptions incendi noluerunt.
Sequestrabuntur eciam a consorcio canencium in caritate
Creatoris et gemebunt iugiter eiecti a iocunditate iubilan-
cium in Ihesum, carentes claritate et gloria coronatorum,
quia maluerunt per modicum temporis morari in mundana
mollicia quam penitenciam pati et pressuras, ut peccata sua
purgarentur et peruenirent pleni pietate coram protectore
bonorum. Letabantur quippe in lubrica et lata uia in hac
ualle lacrimarum ubi non est locus leticie sed laboribus, et
ideo lugebunt in tormentis sine relaxacione.] Peccatores
lugebunt quando pauperes portabuntur ad pacem perhen-
nem et delectabuntur in deliciis deitatis uiuificantis, Christi
uultum ueraciter uidentes, qui uenusti erant uirtutibus et
in feruore spirituali feliciter floruerunt quamuis cum sub-
limibus huius seculi nequaquam sumpserunt 2 solacium, nee
inter sapientes insanos seminauerunt superbiam, sed susti-
nuerunt angariam ab iniquis, et temptaciones extermina-
uerunt a throno Trinitatis ut in tranquilitate tenerentur.
Uerum et euacuauerunt uetustatem uite uenenose, laudantes
limpide ac libentissime speciem spiritualem, et ludos
leuitatis (quos iuuenilis etas acceptat, et seculares insensati
sapiunt,) reprobacione reuera dignos iudicabant, cogitantes
cum continuacione carmen caritatiuum in Conditorem
ascendens.
Quamobrem capaces gaudii amoris, et concipientes
calorem qui non potest consumi, concurrunt in canticum
clari concentus, et armonie amorose, atque in amenitate
1. The passage in brackets is the first of those omitted in the short texts,
(j) omits it, but John Newton has added it in the margin, (a) f. 186, has
marked this passage by a line against it in the margin, and the monogram
J.G.S. (see p. 3). This MS. is a long text, and the mark shows that the
annotator knew that the passage was absent in some texts. A similar
marking, but without the monogram, occurs in cap. 11, p. 175, at the
E passage] " Comedi ergo et bibi " " uideam." This [ ] passage seems to
ave been part of Rolle's original text and not a later interpolation.
2. Rolle frequently uses the indicative for the subjunctive.
HEAVENLY MUSIC 159
amicabili obumbracionem habent celicus infusam, contra
omnem estum lenocinii ac liuoris. Unde et in ipso ardore
amoris suauissimi assumuntur ad aspectum amati, et per
flammam felicissimam florentes sunt in uirtute et fruuntur
factore, migratque mens in melodiam mutata iam manente, f. 696
et cogitaciones exinde fiunt canore, ac emissa mesticia aula
anime musica mirabili abundat, ut priorem penitus perdat
punicionem et sana in sublimitate sonora semper subsistat
modulans premirifice in melliphona meditacione. Deinde
cum discedunt ab hiis duriciis et ab angusciis que in imis
aguntur tempus aduenit ut accipiantur sine dubio, et
deportantur ad Deum sine dolore et inter seraphym
sorciantur sedes, quia toti succensi igne altissimi amoris et
ardentes ineffabiliter intra animabus suis ita dulciter et
deuote dilexerunt Deum, quod quicquid in se senserunt
feruor fuit spiritualis, canor celicus et dulcor diuinus. 1
Hinc est utique quod sine merore moriuntur, immo cum
gaudio gradientes ad tarn grandem gradum eleuantur in
eternis honoribus, et consistunt coronati in copiosissima
Creatoris contemplacione, concinentes 2 cum choris claris-
simis, qui eciam ardencius anhelant in essenciam ipsam
omnibus imperantem. Et quippe quanquam nunc ita
perspicue prospiciunt in uultu ueritatis, et delicatissima
dulcedine diuinitatis indubitanter debriantur, post modicum
nimirum magis mirificabuntur, quando corpora sanctorum
que in terra tenentur per tempus, suscitabuntur a sepulcris
et cum ipsis unientur anime eorum in ultima examinacione.
Profecto tune percipient principatum in populis et iudica-
bunt uniuersos ut dampnentur, et monstrabunt quod medio-
criter boni ad beatitudinem assequendam benedicti erant.
Porro completo generali iudicio in continuum iubilum
gerentur et conscendent cum Christo culmen claritatis, facie
Dei fruentes sine fine.
Ex hiis liquidum est quod mentes illas eterna dulcedo f 70.
inebriat : quas uinculum caritatis insolubiliter ligat.
1. Rolle's usual classification of the stages of contemplative love,
cf. cap. 15, p. 185. 2. (/) " continuentes."
160 RATHER LOVE THAN KNOW
Proinde pocius procuremus ut nos intime accendat amor
Christ! quam inutili disputacioni intendamus. Dum enim
inuestigacioni immoderate incumbimus, dulcorem profecto
eterne suauitatis non sentimus. Unde iam plures in tanto
incendio sciencie non amoris flagrant, quod penitus quid
sit amor uel cuius saporis sit ignorent. Cum tocius studii
sui ad hunc finem deberent 1 extendere ut in diuino amore
possint ardere. Proh pudor, 2 uetula plus experitur de
Dei 3 amore et minus de mundi uoluptate quam theologus,
cuius studium uanum est, quia pro uanitate studet ut sciatur
et gloriosus appareat, ut redditus et dignitates adquirat qui
stultus non doctus meretur reputari. 4
CAP. 6.
(De causa hereticorum et fide Trinitatis,)
25 [Abundancia 5 ueritatis integre et sancte inquirentibus se
ostendit, et patent clausa misteria filiis unitatis. Unde
hereticorum namque perfidia oritur, nisi ex inordinata et
indisciplinata mente, que appetitu proprie excellencie obce-
catur. Quia uero inter se per inanem concupiscenciam
Deum impugnare non desinunt, ex merito suo est quod
eciam exterius manifestis argumentis 6 ueritati obsistunt, et
cum Christiana religio 7 sit omnem contrarietam abscidere
et in unitatem fidei et amoris conuenire : hereticorum et
superborum est semper nouas opiniones gignere, et insolitas
ab ecclesiastica assercione quesciones peruulgare, et sic ea
que fideles christiani inconcusse retinent ipsi suis uanitati-
bus dissipare gaudent.
1. Short texts " debent." 2. (a) (j) uncorrected, (k) (n) (q) have " proh
dolor." 3. (g) " diuino." 4. The next chapter is omitted in the short texts.
(j) f. 70 has a marginal note " Require capitulum sextum a sinistra parte ad
talem signum. Q" (where it is actually given), on f. 25.
5. This passage ("abundancia-cruce," p. 163), which is distinct from,
though it resembles, Rolle's tract on the Athanasian Creed, printed Magna
Bibliotheca Veterum Patrum, Lyons, 1677, xxvi, 613, is a digression from
the main topic of the book. As such, it might have been insei ted later :
but probably was actually omitted by the compiler of the short text as not
dealing with contemplation. 6. (/) and (j) uncorrected, insert "quamuis."
7. Sic ; apparently for " christiane religionis."
WHAT IS GOD? 161
Horum errores abicientes dicimus : Filius siquidem Dei
coeternus Patri omnino credendus est et intelligendus, quia
nisi ipsum Pater ab eterno gigneret, in se profecto plenus
Deus non fuisset. Si enim Deus prior aliquando extiterit,
quando Filium non habuit, tune nimirum minor fuit quam
postea quando Filium generauit, 1 quod nullus sane mentis
dicet. Incommutabilis ergo Deus incommutabilem gignet
Deum, et quern ab eterno genuit, eciam hodie gignere non
desistit, quia nee substancia geniti aliquando non genita
dici potuit, nee generantis essencia nunquam sine unigenito
ex se genito se sentiuit. Quemadmodum enim diuinitatis
principium nulla racione, nullo intellectu, (quia principium
non habet), inueniri poterit : ita et generator Filii cum
eternitate deitatis immutabiliter permansit. Cumque uero
in infinitate Dei admiracio et honor omnipotentis sine
exordio clarescit, ad quid se humana insipiencia eleuat, ut
sacramentum ineffabile auribus mortalium intimare con-
tendat ? Ille autem Deum perfecte cognoscit, qui ipsum f. 25b
incomprehensibilem et incognoscibilem esse deprehendit.
Nihil enim perfecte cognoscitur nisi causa eius unde et
quomodo sit perfecte sciatur. In presenti autem ex parte 2
cognoscimus, et ex parte scimus : in futuro uero perfecte
cognoscemus et plene, ut licet creaturis et expedit eis.
Porro qui ultra id quod utile est de incorruptibilitate
Conditoris scire appetit, sine dubio a perfecta huius sciencia
stulcior cadit. Tu queris : "quid est Deus"? et ego tibi
breuiter respondeo : "tale ac tantum est, quale et quantum
nee aliud est nee esse potest." Si uis scire proprie
loquendo, "quid est Deus": dico quod nunquam solu-
cionem huius quescionis inuenires. Ego non noui, angeli
nescierunt, archangeli non audierunt. Quomodo ergo tu
uis scire quod inscibile est et indocibile ? Deus enim, cum
omnipotens sit, non potest te docere quid ipse sit. Si enim
scires quid est Deus, esses sapiens sicut Deus, quod nee
tu nee aliqua potest creatura. Sta ergo in gradu tuo, et
alciora ne quesieris; quia si desideras scire quid est Deus,
1. (J) uncorrected, "gignauit." 2. cf. /, Cor. 13, 9.
i6a HERETICS AND THE FAITH
desideras ut sis Deus, quod non decet tibi, bene scis. Solus
Deus seipsum scit uel scire potest. Non est autem impot-
encie Dei quod seipsum te docere non potest sicut in se est,
sed eius inestimabilis magnificencie, quia talis alius esse
non potest qualis ipse est. Si uero plene sciri posset :
incomprehensibilis non esset. Sufficit ergo tibi ut cognos-
cas quod Deus est, et oberit tibi si scire uelis quid Deus est.
Laudabile ita est, Deum perfecte, scilicet incomprehensi-
bilem esse, cognoscere ; cognoscendo, amare ; amando, iubi-
lare in eo; iubilando, in ipso requiescere; et per quietem
internam ad requiem peruenire sempiternam. Non moueat
f. 26 te quod dixi Deum perfecte cognoscere, et negaui te Deum
posse scire, cum tamen psalmista dicat : Pretende miseri-
cordiam tuam scientibus te. 1 Sed sic istam auctoritatem
intellige si non uis errare, "Scientibus te" : scilicet hiis qui
sciunt te Deum amandum, laudandum, adorandum, glorifi-
candum, solum omnium rerum Conditorem, super omnia, per
omnia, et in omnibus, qui est benedictus in secula seculorum.
Amen.
CAP. 7.
(Quod in diuinis non debemus dicere tres Dominos uel tres
essencias, sicut dicimus tres personas ; et quod secun-
dum quantitatem amoris dicitur homo magnus uel
paruus.)
Si ideo quidam errantes uellent dicere tres essencias, quia
dicunt tres personas : cur eciam non dicerent tres Deos,
cum idem sit Deo, Deum esse, et essenciam esse ? Dicimus
autem : Pater est Deus, Filius est Deus, Spiritus Sanctus est
Deus. Similiter Pater est essencia, Filius est essencia,
Spiritus Sanctus est essencia : et tamen non tres Deos nee
tres essencias dicimus, sed unum Deum tres personas esse,
uniusque essencie firma fide confitemur; quia et una est
maiestas trium personarum plena et perfecta, et quelibet
persona in se plenam continet maiestatem ; equalitatem
quidem et idemptitatem habens secundum deitatis substan-
1. Psalm. 35, 11.
THE HOLY TRINITY 163
ciam. et diuersitatis distinccione non carens, secundum
uocabuli proprietatem . Sunt itaque tres persone et unus
Deus, una essencia, una substancia, una deitas : et quamuis
persona essenciam significet, non tamen quia tres persone
sunt, ideo tres essencie intelligantur. Et quemadmodum
Deum nostrum, Patrem et Filium et Spiritum Sanctum,
unam essenciam non tres essencias dicimus : ita eandem
summam Trinitatem tres personas non unam personam
dicemus.
Pater dicitur quia genuit de se Filium ; Filius dicitur
quia genitus est a Patre ; Spiritus Sanctus, quia ab utroque,
scilicet Sancto Patre, et Sancto Filio spiratur. Pater, uita f. 266
gignendo Filium, [uitam], dedit ei totam substanciam suam,
ut tantus sit Pater in Filio, quantus est in seipso; et Filius
non minor est in Patre quam in se ; sed Pater a nullo accepit
quod sit, Filius uero a solo Patre quod habet nascendo
accepit. Porro Spiritus Sanctus ' a Patre Filioque pro-
cedens, et cum eis ac in eis eternitaliter existens, non maior
est in se quam in utroque. Equalis enim et coeternus est
cum hiis a quibus est, cum sit eiusdem substancie, eiusdem
nature, eiusdem maiestatis, ac tercia persona in Trinitate.
Filius uero eternus ex Patre factus est homo in tempore,
natus ex uirgine ut humanum genus redimeret a diaboli
potestate. Hie est Dominus noster Ihesus Christus qui
solus fixus sit in nostra mente, qui pro nobis solus fixus
fuit in cruce.]
Nihil 1 enim tarn suaue est sicut diligere Christum, et
idcirco non nimis inuestigemus ea que in uia 2 compre-
hendere non possumus; in patria enim luce clariora erunt,
si totum cor nostrum prebeamus ad amandum Deum.
Erimus enim omnes docibiles Dei et gaudebimus in melodia
premirifica, et laudabimus Creatorem nostrum in summa
amenitate ac suaui facilitate 3 sine anxietate et fastidio sine
1. The compiler of the short text seems to have written down this sen-
tence, because Rolle seems to have ended his more theological discourse.
(o) f. 486 heads the passage cap. 4 : and the other short texts count it as
cap 4 or cap. 5. 2. (g) uita. Rolle of ten uses this metaphor of the " uia" and
"patria" for the present and future life. cf. pp. 146, 8 ; 164, 6, 8, 9 ; 193 ;
250. 3. (g) felicitate.
164 FAITH AND LOVE
fine. [Quippe qui multum amat magnus est, qui minus
amat minus est; quia secundum magnitudinem caritatis
quam in nobis habemus coram Deo appreciamur. Non est
sic coram hominibus, sed qui plures habet diuicias et
possessiones magis ponderatur et precipue timetur, cum
non sic debeant facere, sed semper quos scienciores estima-
uerint, honorare ac formidare. Potentes enim seculi non
possunt quicquam egere, nisi corpore aut bonis temporali-
bus. Sancti uero maiorem sorciuntur excellenciam. Habe-
bunt enim potestatem claudere celum hiis qui se angaria-
uerunt et de hoc penitere noluerunt, et aperire hiis qui se
f. 27 in Deo honorauerunt et sustentauerunt in hoc exilio,
dummodo infortunati fuerint per caritatem et omnem
inanem gloriam non receperint. Ideoque ad caritatem
adquirendam, habendam et retinendam, tota uirtute sua ac
omnibus uiribus suis laborare deberent, ut in die tempta-
cionis uiriliter stare possint contra aduersarios suos, et cum
probati fuerint accipient coronam uite. 1 Perfectos uero
facit caritas, 2 '] et soli perfecte amantes ad altidudinem uite
contemplatiue ascendere donantur. [Et quidam pauperes
quamuis squalore et immunditate sint cooperti, non tamen
debent contempni, quia sunt amici Dei et fratres Christi, si
cum graciarum accione onus ferant paupertatis. Quos
enim exterius despectos cernitis, interius supernps ciues
honoretis, et tanto ad honorem illorum propter Deum
succrescite quanto secrecius operatur in maiestate qui eos
consolens ait Beati pauperes quia uestrum est regnum Dei. 3
Magna enim tribulacio et inopia quas paciuntur in hac uita
sunt purgamentum peccatorum suorum, quia dum pauper
in corpore, fame, siti, frigore ac nuditate aliisque huius-
mundi angusciis afligitur : in anima ab immundicia et
terrenis sordibus expiatur. Et certe eo suauiorem in futuro
requiem eternitatis pauperes senciunt : quo in hoc presenti,
labores grauissimos tollerauerunt. Eorum erit dicere letati
1. Cf. Jac. 1, 12. 2. The compiler of the short text seems to have been
struck by this sentence, containing the words "altitudinem uite contempla-
tiue," but then to have seen that Rolle was not following up this idea, and,
consequently, to have omitted to copy the remaining passage. 3. Luc. 6, 20.
GOD'S PERFECT LOVER 165
sumus pro diebus quibus nos humiliasti : annis quibus uidi-
mus mala. 1 Igitur paupertatis onus cum gaudio amplectere,
aliasque miserias libenter sustinere memento, ut per pacien-
ciam tribulacionum ad gloriam eterne pacis peruenire
merearis.
CAP. 8.
(Quod perfectus Dei amator mauult magnam penam
incurrere quam semel Deum per peccatum offendere ; et
cur Deus cum impiis iustos affligit.)
Ex magno amoris incendio 2 tantus uirtutis decor in * 27
animo crescit, quod iustus pocius eligeret omnem penam
incurrere quam Deum semel offendere, eciam quamquam
sciret quod posset per penitenciam resurgere et postea magis
Deo placere et sanctior esse; quia quilibet perfectus hoc
intelligit, quod nihil est Deo carius innocencia, nihil accep-
tabilius uoluntate bona. Si enim recte amaremus Deum,
deberemus magis uelle magnum premium in celo amittere
quam saltern uenaliter peccare, quia iustissimum est iusticie
mercedem non requirere, sed amiciciam Dei que est ipse
Deus. Melius est ergo semper tormentum pati, quam
semel a iusticia ad iniquitatem sponte deduci et scienter.
Cum tamen manifeste constet quod qui Christum tarn
ardenter diligunt quod nullo modo peccare uolunt, non
solum a penis liberi erunt sed et cum angelis eternitaliter
gaudebunt. Illi uero qui sceleratis actibus famulantur et
gaudium immundiale carnaleque solacium uelut magnum
et amabile estimant, eaque inherendo affectant, profecto et
bonum quod diligunt amittunt, et malum quod non
precarent incurrunt.
Sed queri solet a quibusdam, quare omnipotens Deus
simul cum impiis eciam iustos flagellet. Uides quod simul
sunt sub flagello granum et palea, sed in uentilacione palea 3
eicitur et grana diligenter ad usum hominum colliguntur. f. 28
1. Psalm. 89, 15.
2. This chapter and the greater part of the next are missing in the short
texts. 3. Cf. Luc. 3, 17.
166 WHY SHOULD THE RIGHTEOUS SUFFER?
Si omnes iuste uiuerent : procul dubio in tranquilitate et
pace sine discordia et bellis manerent; sed quia inter
paucos bonos multi mali sunt, multa mala ueniunt, ut mali
castigentur, que mala eciam in bonos incidunt : quia cum
malis miscentur usque ad mortem. lusti eciam, quia proni
sunt ad peccandum, ne ipsa pronitas ad effectum perducatur,
per flagellum pii patris 1 erudiuntur suscipere disciplinam
leuem presentem ut futuram euadant acerbam. Si ergo
persecucionem, miseriam et angusciam pateris, habes quod
congruit loco in quo moraris. Nonne uallis eciam tribula-
cionum est in quo es? quomodo eciam gaudere uis in
carcere et in omnibus in exilio prosperari, aut sine dolore
peregrinacionem longam pertransire? Memento quod
Christus et apostoli tormenta passi sunt, et tu ad gaudium
per gaudium queris peruenire ; sed non facies. Aut enim
in hac uita ignis diuini amoris rubiginem peccatorum
nostrorum consumet et animas clarificabit, ut apte sint ad
euolandum uel post hanc uitam ignis purgatorii ipsas
animas nostras excruciat, si nos incendia inferni euadere
contingat, uel si non sit in nobis tanta uis amoris quod
plene nos exurat : tribulacionibus, infirmitatibus et angus-
ciis nos expiari oportet.
Hoc eciam absque ambiguo habeamus, quod non potest
iuuenis inter blandicias et dulciauerbapulchrarummulierum
et affluencias deliciarum sanctus fieri, nisi ex inestimabili
f. 286 magnitudine gracie Dei, ubi tot et tanta ad lapsum alliciunt,
quod sepe eciam sanctum uirum confuserunt. Maximum
ergo miraculum estimo cum quis per graciam Dei et
amorem Christi hec alliciencia perfecte contempnitur, 2 et
inter ilia anime aduersancia quamuis carni mollia uide-
antur, ad eximiam superne contemplacionis sanctitatem
uiriliter ascendit, et procul dubio eo sanctior est et uberius
diuini amoris solacio intra repletur, quo in igne positus
nescit ardere et illicebrose uite oblectamenta ultro se offer-
encia perfeccius extinguit, quod nimirum etsi raro Christus
in quibusdam dilectis suis operatur. De quibus dicitur :
1. Cf. Heb. 12, 6. 2. (/) " contempnit."
THE SNARES OF THE WORLD 167
Expandit nubem, scilicet obumbraculum diuine gracie in
proteccionem eorum l a concupiscencia carnali, et igne
eterni amoris ut luceret eis interius in mente per noctem
huius uite, ne illecebris uane pulchritudinis capiantur.
Tanta uero suauitate ardet in eis Christi amor, quod
omnem carnalem illicitam delectacionem stercus uilissimum
deputant et ideo earn conculcant. Ideoque non tangas
lubrice, quod nee licet tibi concupiscere nee uis habere.
Memento eciam manum, linguam, et uentrem continere, et
in mulieribus non tibi displiceas. Incitamenta siquidem
luxurie sunt ornamenta uirorum ac mulierum, calidaque
electuaria et alia cibaria calore suo carnem nimium inflam-
mancia, que medici corporum et interfectores animarum
conficere nituntur ; que uitanda sunt castis.
CAP. 9.
(Quod in aduersis Deus laudandus est et amandus et de
iocunditate et humilitate bonorum.)
Si temporalis honor dedecore destruitur, et mundana
gloria confusione finitur, constat procul dubio quod melius f. 29
est opprobrium quam honor, confusio quam culmen, luctus
quam laus; quiaper ista sepe quis in inanem gloriam labitur,
per ilia semper si pacienter tulerit, in present! ad humili-
tatem eruditur et in futuro penam non patitur, (quia Deus
iustos bis non confundet,) et sublimius coronatur; quia
paciencia pauperum non peribit in finem.
Ad sanctitatem uero hec pertinent : primo, nullo modo
cogitare loqui et operari quod Deo displicet; deinde
cogitare, loqui et operari quod Deo placet. Hoc fac
secundum scienciam ut nee in scandalum corruas, nee
nimiam sanctitatem fingas, quia et stultus est qui coram
hominibus sanctus semper apparere appetit, et crudelis qui
se malum cum bonus sit ostendit. Quedam uero sunt que
secundum se considerata, nee sunt bona nee mala, quia in
puris naturalibus nee est meritum nee demeritum ; et talia
nee si fiant Deo displicent, nee si non fiant Deo placent.
1. Psalm. 104, 39.
i68 MEEKNESS AND MIRTH
Possumus enim uidere, audire, odorare, sentire, tangere, et
tamen nee merer! nee demereri. Omne autem peccatum
aut fit in Dei contemptum, aut in proximi nocumentum, aut
in sui ipsius detrimentum, sed multa possunt inter homines
inueniri que sunt in nullo istorum. Despici autem ac
confundi in conspectu hominum facit hominem ascendere
ad gaudium angelorum.
O bone Ihesu, hie flagella, hie seca, hie percute, hie ure,
immo facias de me quicquid placeat bonitati tue, dummodo
in futuro malum non habeam, sed tuam amorem senciam
hie et in eternum. Pro te omnibus esse despeccio, confusio,
f. 296 et opprobrium dulcius est mihi quam si uocarer frater regis
terreni, et inter omnes et ab omnibus honorarer ac laudarer :
ut irruat super me undique miseria in hac uita, et parcas
mihi Deus in alia. Hie uolo tribulari et corripi, et hoc
concedat mihi Christus in presenti, si aliter non euadam
futuram penam !
Superbi uero et iracundi ita sibi uidentur gloriosi quod
nihil possunt pati, ad leue uerbum sepe mouentur eciam
sine causa. Magis ergo sunt fugiendi quam uincendi, quia
peruicaces sunt et quod assumpserunt siue sit falsum siue
erroneum omnino defendunt, et nee auctoritate nee racione
possunt uinci, ne uideantur uicti et incongruum protulisse.
Et cum sint indocti et hoc bene sciant, uolunt tamen in
omnibus que ad Deum pertinent uideri inspirati, ut sic
ubique loquantur sine contradiccione alicuius, et malunt in
errore suo remanere, quam de eo in aperto reprehendi.
Dimittite, fratres, hanc insaniam superbam et superbiam
insanam, ac humiliemur ualde dum in uia sumus, quia
melius est, bonumque amabile, ut Christus dicat nobis post
mortem nostram, Amice ascende superius : neque dicat
Rustice, descends inferius. 1 Sic enim erit de humilibus et
elatis. Nulla ergo tribulacio, nulla anguscia, nulla miseria,
nulla confusio uel abieccio timenda sunt uiro iusto : dum-
modo non peccat et in contemplatiua uita et in amore Dei
semper proficiat. Priusquam namque peruenire poterimus
. Cf. Luc. 14, 10.
THROUGH EVIL REPORT AND GOOD REPORT 169
ad illam aulam regiam in qua cum angelis Dei et omnibus
sanctis dulcedine plena perfruemur, oportet nos hie probari
per adulantes et detrahentes, per blandientes et mordentes, f. 30
per laudantes et uituperantes, ut in omni paciencia et humi-
litate atque caritate, preceptis et consiliis Christi inherentes,
usquequaque examinati inueniamur sicut scriptum est :
Tanquam aurum in fornace probauit illos 1 - quod undique
ignem habet, et inuenit eos dignos se. Sic sit per prospera
et aduersa transeamus, per ignem et aquam, donee perue-
niamus in refrigerium uite celestis. Memento itaque in
omni aduersitate et penuria et paupertate nequando mur-
mures uel stultum quid loquaris aut peruersum; sed in
omnibus gracias age, inde enim gloriosius ad regnum
sanctorum eleuaberis, quo predicta in mundo libenter
pateris.
O anima mea, inter omnia que contingunt deuocione
delectata, lauda Dominum, laudando sencias dulcissona et
canendo degustes mellita. Quia laudabo Dominum in uita
mea, siue tribulor siue prosperor, siue opprobrium siue
honorem accipio, psallam Deo meo quamdiu fuero. 2 Si
quiesco in Ihesu iubilo : etsi persecucionem pacior, Dei
amorem non obliuiscor. Sufficit uero mihi ut amem Deum
meum et perueniam ad eum ; aliud non possum agere, nee
alterius rei nee actui dispositum me cerno quam ad aman-
dum Christum. Adhuc non peruenio ad tantum amorem
Dei ad quantum peruenerunt patres mei, qui eciam multa
alia utilia fecerunt; unde ualde erubesco et confundor in
meipso. Ergo, O Domine, dilata cor meum, ut capacius
fiat ad percipiendum amorem tuum. Quanto enim quis
capacior est, tanto caritatem amplius capit et sapit, et minus f. 306
de carne curat, sed cum discrecione, ut de eo fiat iuxta
sentenciam sapientis : Modicum inquit laboraui et inueni
mihi multam requiem 3 ; quia post paucos annos huius
uite inuenit iustus requiem eternitatis. In huius autem
exilii habitacione sanctus Dei amator nee se nimis letum
1. Sap. 3, 6. 2. cf. Psalm. 103, 33. 3. Ecclesiastici 51, 36.
170 MEEKNESS AND MIRTH
ostendit nee ualde tristem, sed hilaritatem habet cum
maturitate.
Porro risum quidam reprobant, quidam laudant.] Risus
igitur qui est ex leuitate et uanitate mentis, reprobabilis l
est : qui uero est ex hilaritate consciencie et leticia spiritual!,
laudabilis est, qui solum in iustis est, et dicitur iocunditas in
dileccione Dei. Ideo si hilares sumus et iocundi, impii nos
dicunt dissollutos, si tristes, dicunt ipocritas. Uix enim
scit aliquis estimare bonum in alio quod non inuenit in
seipso, et uicium quo ipse cespitat, eciam alium habere
putat, [et est actus presumptuosi, quod si quis ipsius uitam
non sequitur, estimat deuiare et decipi, et hoc ideo in eo
fit, quia humilitatem dereliquit.
Gradus eciam humilitatis sunt, oculos dimissos tenere,
non sublimes, in locucione modum habere, non excedere,
f, 31 meliores et scienciores libenter audire, et uelle ab aliis
sapienciam audiri pocius quam a se, 2 tempus loquendi non
anticipare, a communi uita non recedere, 3 alios sibi preferre,
suas infirmitates cognoscere, et se omnibus deteriorem
estimare. Si enim uoluissem uenire inter homines, cupiui
ut ultimus sederem in numero, et minimus in opinione, et
sic tota gloria mea esset in Christo Ihesu, ac nee laudem uel
uituperium hominum respicerem, sed iugi deuocione ad
Deum estuarem. Multi namque qui mecum loquebantur,
similes fuerunt scorpionibus, qui capite blandiebantur
adulantes, et cauda percuciebant detrahentes; a quorum
labiis iniquis et linguis dolosis liberabit Deus animam
meam, constituens earn in gaudio tranquilitatis. Sed unde
accessit tanta demencia in mentes uirorum, ut nullus
uituperari, nullus reprehendi uelit, omnes immo laudari
querant, gaudeant ad honores, rideant ad fauores, eciam illi
qui sanctions uite nomen gestant? Mihi uidentur tales
aut ultra modum sancti, uel quasi insensati, quamuis
sapientes et docti uocentur. Quis uero sane mentis seipsum
indiscussum deserit, et in uanis hominum uerbis hilarescit ?
1. (g) " reprobalis." 2, (a) omits this sentence. 3. Curious, from Rolle,
unless he is quoting some religious.
POMPS AND PROCESSIONS 171
Si autem se diligenter considerat, et qualis sit in cognita-
cionibus et actibus agnoscere curat, cito se poterit depre-
hendere, et utrum laude uel uituperio dignus sit inuenire.
Cum ergo se in multis uideat culpabilem et in paucis
laudandum, non honorem uel fauorem quo indignus est
cum leticia assumeret, nisi mente insanus erraret. Si uero
seipsum uehementer considerans reperit se in feruore et
suauitate diuini amoris inestimabiliter incalescere, atque in
contemplatiuam uitam eminenter exire, in hac quoque
iugiter stare, et hoc eciam recolit uel non commisisse grauia
uel, si qua commisisset, per penitencnam ueram credit esse f. 316
deleta : profecto non oportet ipsum dolere pro honore
hominum quia maiorem meruit, scilicet consorcium angel-
orum. Taliter uero quisquam dispositus non plus gauderet
sedere cum rege quam cum paupere, quia non respicit ad
diuicias et dignitates omnium, sed ad uitam et merita
singulorum. Nihil magnum arbitratur fulgere auro,
circumdari exercitu multo, procedere in purpura, letari in
infula, 1 immo sanctam et suauem conscienciam cunctis
operibus et deliciis proponit.]
CAP. 10.
(Quod amator Dei mundum, tedium et ocium respuit et
de ipocritis et auaris.)
Dicitur in canticis fortis est ut mors dileccio, dura sicut
infernus emulacio. 2 Mors enim uiuos interficit, infernus
uero nee mortuis parcit. 3 Sic quidem amor Dei hominem
quern perfecte rapit non solum ab amore huius mundi
funditus occidit, sed eciam occisum mundo et unificatum
celo ad sustinendum pro Deo tribulaciones et miserias
presentes non modicum accendit. Quisquis ergo es qui te
Christum amare putas ad hoc attendas : quia si adhuc
1. mitre. 2. Cant. 8, 6. Cf. Lyric X, Horstman i, 77. "For luf es
stal worth as the dede, luf es hard as hell." 3. cf. Form of Perfect Living,
Horstman i, 40. " For luf es stal ward as the dede, that slaas al lifand
thyng in erth ; und hard als hell, that spares noght til tham that er dede."
172 GOD'S LOVER AND ACCIDIA
terrena cum delectacione respicis, et imparatum animum ad
passiones eciam ad ipsam mortem tolerandas reperis : pro-
fecto Dei uerum amatorem te non esse ostendis. Porro
uerus dilector nee ad mundum dirigit oculum, nee pro Deo
pati metuit omne quod uidetur triste aut durum, sed nee
impeditur a cogitacioni dilecti sui quicquid contingat illi.
Tu quoque qui Dei amator aut es aut esse tota mente con-
cupiscis : semper stude quantum potes per graciam Christi
tedio non affici, et ocio non capi. Et si quandoque suauis
f. 32 facilitas in orando uel meditando tibi non adest ut si eleuate
mentis 1 sis per iubilum sancte contemplacionis, et canere
ut solebas non poteris, tu non cesses legere uel orare uel
aliquid aliud utile interius uel exterius agere, ne ad ociosi-
tatem 2 uel accidiam dilabaris. Multos uero tedium traxit ad
ocium, et ocium ad negligenciam et iniquitatem. Igitur esto
feruens semper quantum in te est, et affectum tuum non
habeas inclinatum ad aliquid quod de hoc mundo uel con-
cupisci uel haberi potest. Non enim aliquis Deo perfecte
unitur dum alicui creature mundiali affectu alligatur.
Quidam eciam sunt qui exterius Deo apparent coniuncti,
et interius sunt demonibus dediti. Hii sunt simulatores
et callidi qui prouocant iram Dei. Simulatores quippe
sunt qui uerbo mundum contempnunt et ilium facto nimio
diligere noscuntur. De Deo loquentes uideri uolunt et
interius in tantum amore pecunie capiuntur quod eciam
quandoque pro dispendio 8 litigant; qui os suum aperientes
Deo hiant, et penitus deuocione carentes, cum nullum
feruorem fidei et caritatis habeant, sanctissimos tamen
incessu et habitu et sermone se ostentant. [Hii eciam
plerumque se iactant constantes in aduersis leuibus, sed
cum ad illud perueniunt ubi pocius resistere deberent, ibi
cicius franguntur et cadunt, et tune aperitur manifeste quod
f. 326 prius erat occultum. Cumque diuiciis affluant et deliciis
pascantur, dicunt tamen se minimum comedere, et quod
tantam cogitacionem habent quod totus mundus non nisi
1. (g) "eleuare mentem non possis per iubilum." 2. (g) "ocietatem."
3- (/) (&) (0 ( r ) (g) (w) ; ' dipondio," a word not found in Ducange. (g)
(n) "stipendio." Misyn, "two halpens."
HYPOCRITES 173
uanitas sit, ut dicunt uix subsistere possunt pro debilitate.
Callidi eciam sunt quia habent secularem sapienciam et in
hac callent, ut non percipiantur alienis insidiis in quantum
cauent defeccionem temporalium, sub speciem quietis
spiritualis auariciam palliantes in contemptum eternarum.
Sed tales quamuis ad tempus lateant sine dubio longe ante
finem uel saltern in fine quales fuerunt apparebunt. Qui
et elemosinam quod faciunt uel aliquid aliud opus in con-
spectu hominum agunt, ut omnia ab hominibs uideantur.
Et merito tales iram Dei prouocant, quia perfecti uideri non
esse appetentes, et intus, ubi deus uidet, uera humilitate
carentes, suam gloriam non diuinam clamant. Ualde
autem difficile est habere diuicias et eas non amare, et non
minus difficile est artem uel officium habere lucrosum et
auarum non esse.
Unde sepe defamantur sic sacerdotes inter gentes, quod
si sint casti, inueniuntur auari, si autem largi fiunt luxuriosi.
Et plerumque contingit quod suscepto sacerdocii ordine,
tanto in sceleribus profundius corruunt, quanto gradum
alciorem indigne susceperunt. Nonnulli uere anxia :
cupiditate inflammati sub speciem uenture infirmitatis aut
paupertatis dicunt se bona colligere ut imminentem
miseriam euadant. Sed a demonibus illuduntur, quia et
bona terrena amittunt et calamitatem quam timent incur-
runt, 2 quia Deum qui seruos suos liberat in conspectu suo
non prouident, et quod pessimum est, cum interius pleni
sint terrena cupidine, foris se fingunt sanctitatis signaculo
fulgere. Sed qui Domini seruus est in Domino confidet,
et bona que habet ultra necessaria indigentibus distribuit.
Seruus autem mundi cuncta que possidet sue insaciabili
cupiditati male custodire studet, ut eciam ita tenax sit quod
non audeat comedere nisi uiliter et parce, quatinus parcens
multam pecuniam colligat : et hii sunt quos psalmista
confundit, dicens : Inimici eius terram lingent. 3 ]
1. Short texts " auara." 2. Most MSS. " incurrent." 3. Psalm. 71, 9.
174 GOD'S LOVERS IN THE JUDGMENT
CAP. ii.
(Quod amatores Dei cum ipso iudicabunt, et de amore
sciencie adquisite et Dei, et quod uerus amator nee
ieiuniis nee abstinencia sea consiliis aut presumpcione
non errat nee fallitur.)
f. 706 Animam humanam solius Dei capacem aliquid minus
Deo implere non potest. Ideoque terreni amatores num-
quam saciantur. Requies ergo amatorum Christi est cum
cor eorum in Dei amore per desiderium et cogitacionem
figitur, et amans et ardens canendo contemplatur. Suauis-
sima siquidem est hec quies quam capit spiritus : dum
f 71 dulcissonum descendit diuinitus quo delectatur, et in impno
iperlirico et ludifluo rapitur mens ad canendum delicias
amoris eterni. Resonat iam quidem in ore laus Dei et
Beate Uirginis in qua inestimabiliter gloriatur. Et hoc
nimirum accidit 1 dum canentis cor igne celico funditus
exuritur, et in eius similitudinem figuratur in quo almipho-
num est, et amenum sapore 2 superno inebrians affectum,
unde et affluit internis deliciis et canoro cogitatu gaudet
in ardore dileccionis. Inestimabile quippe est hoc cunctis
mortalibus, nee putat alienus ab eo tam suaue aliquid
tamque mellifluum hominem posse percipere adhuc existen-
tem in corpore quod corrumpitur et compede mortalitatis
aggrauatur. Miratur eciam et possidens sed letatur pro
ineffabili bonitate Dei, qui dat affluenter et non improperat,
a quo accipit quod sentit. Porro cum habuerit illud
magnum et uere magnum, (quia prorsus 3 mortalibus pene
incognitum), nunquam se prosperari putat si defuerit,
semper amore languet, iugiter dum uigilat aut cantat aut
cogitat de amore et amato suo ; sed solus si f uerit liquidius
canit.
Uerum ex quo quis illud acciperit nunquam deinceps ab
illo plene recedit, quin semper maneat feruor canor aut
1. Short texts " accipit." 2. Short texts " sopore."
3. (g) here misses a page of the MS., continuing "mortalibus pene
contemplando, legendo meditando " as p. 175.
ASCETICISM AND TEMPERANCE 175
dulcor, si omnia ista non assint; omnia autem simul
manente nisi cum nimia infirmitate capitur uel pectoris seu
lateris reprimitur, aut nimia fame uel siti quibus caro fran-
gitur, uel nimis frigore calore uel itinere impediatur. 1
Oportet ergo ipsum qui in diuino amore uult canere uel
canendo iubilare et ardere in solitudine existere, et in nimia
abstinencia non uiuere nee superfluitati se aliquatenus
exhibere. Melius tamen esset pro se si in modico nesciens
excederet mensuram, dummodo bona intencione ad susten-
tandum naturam illud agat, quam si nimis ieiunio deficere
inceperet et pre imbecilitate corporis canere non ualeret. f. 716
Sed sine dubio qui ad hoc eligitur fraude diaboli nee in
comedendo nee in abstinendo superatur. Uerus enim
Christi amator et a Christo doctus non maiori studio cauet
superfluum quam diminutum. Incomparabiliter enim
magis merebitur cum canoro gaudio, orando, contemplando,
legendo, meditando, bene sed districte 2 comedendo, quam si
sine illo semper ieiunaret panemque tantummodo aut herbas
comederet iugiterque oraret et legeret. [Comedi 3 ergo et
bibi de hiis que meliora uideBantur; non quia delicias
amaui sed ut natura sustentaretur in seruicio Dei et in
iubilo Ihesu Christi, conformans me illis rum quibus
morabar bono modo propter Christum, et ne sanctitatem
fingerem ubi nulla est, et ne homines me nimis laudarent
ubi minus essem laudabilis. Recessi eciam a plerisque non
quia me communiter et duriori modo pauerunt, sed quia non
concordauimus in moribus, uel propter aliam racionabilem
causam. Audeo tamen dicere cum beato lob : stulti despi-
ciebant me et cum recessissem ab eis detrahebant mihi. 4
Uerumtamen erubescent cum me uiderint qui dixerunt me
nullicubi uelle morari, nisi ubi delicate possem pasci. Melius
enim est uidere quod contempnam quam desiderare quod non
uideam.] leiunium 5 nimirum ualet ad reprimenda carnalium
1. Cf. Prologue, which is obviously the work of the writer of this passage.
2. (/) " discrete." 3. (a) marks this passage. 4. lob, 19, 18.
5. The compiler of the short text, having omitted, as usual, Rplle's
autobiographical passage, again copies the text where he goes on to speak
of the " semita contemplacionis."
176 GOD'S LOVERS IN THE JUDGMENT
uoluptatum desideria, et ad domandam indomitam mentis
petulanciam. In illo autem qui contemplation is 2 semitam
ascendit per iubilum et ardorem amoris : iam quasi extincte
iacent carnales concupiscencie. Mors enim malarum affec-
cionum ad ipsum pertinet qui contemplacioni uacat, cuius
eciam interior homo in aliam gloriam aliamque formam
iam mutatur. Uiuit ipse iam non ipse, uiuit autem in se
Christus, unde in ipsius amore liquefit et in seipso langues-
cit, pene deficit pro dulcedine, uix subsistit pro amore.
Ipsius anima est que dicit, Nunciate dilecto quia amore
langueo, 1 mori desidero, dissolui cupio, transire inardesco;
" En, 2 morior amore ! Descende Domine. Ueni, mi
dilecte, et leua mea languore. En, amo, cano, estuo, intra
me ferueo ! Miserere miseri, iubendo me coram te pre-
sentari."
Qui habet hoc gaudium et in hac uita ita gloriatur,
inspiratus est a Spiritu Sancto. Non potest errare; aget
quicquid libet, securus est. Nullus mortalis potest ei dare
tarn salubre consilium, quemadmodum est illud quod in se
habet ab immortali Deo. Alii uero si consilium ei dare
uoluerint, sine dubio errabunt, quia non nouerunt illud.
Ipse autem non errabit quia etsi uoluerit assensum prebere
persuasioni eorum non permittetur a Deo qui constringit
eum ad suam uoluntatem, ut non illam pretereat. Unde
de tali dicitur "Spiritualis omnia iudicat et a nemine iudi-
catur." 3 Nemo autem tante presumpcionis sit quod se
talem cito suspicetur, quamuis mundum perfecte reliquerit,
f. 72 solitariam uitam irreprehensibiliter egerit, atque in contem-
placione supernorum exierit. Non uero omnibus contem-
platiuis hec gracia conceditur, sed raro et paucissimis, qui
summam quietem mentis et corporis capientes ad opus
diuini amoris solummodo eliguntur. Difficile est talem
hominem inuenire et quia rari sunt, ideoque cari habentur
et desiderabiles sunt et amabiles coram Deo et hominibus,
sed et angeli gaudent in exitu illorum ab hoc seculo, quibus
1. Canh, 5, 8. 2. (i) "quumenim." (g) "en enim." 3. I Cor., 2, 15.
SPIRITUAL PRIDE 177
decet l angelica societas. Multi sunt quippe qui sepe in
magna deuocione et suauitate preces suas Deo offerunt et
dulcedinem contemplacionis orando uel meditando degus-
tare possunt, qui non discurrunt sed manent in quiete. 2
CAP. 12.
(De non iudicando alium, sed de agendo gracias; et de
octo affectibus amoris Dei, et de consorcio mulierum
uitando.)
[Siquis 3 sancte uel iuste uiuat, peccatores et pessimos f. 16
non contempnat. Temptati enim cadunt quia non habent
graciam resistendi, quamquam per propriam maliciam a
bono ad malum se conuertunt. Non potest quisquam bene
operari et Deum amare, ac continens esse, nisi hoc sibi det
Deus. Tu itaque qui inflaris quia bene egisti, quia te a
carnalibus uoluptatibus restrinxisti, et asperam sustinuisti
penitenciam unde et ab ore humano accepisti laudem : f. ie&
memento quia nisi bonitas Christi tibi protexisset, 4 in tantis
uel in peioribus malis in quantis iste lapsus est cecidisses.
Non uero a te habes uirtutem resistendi, sed ab illo cui
dicitur Diligam te domine fortitude mea. 5 Si ergo nihil
habes quod non accepisti, cur gloriaris quasi non acceperis ?
Ego autem gracias ago Deo meo, 6 qui sine meritis meis pro
1. Short texts "occurret."
2. (7), f. 72, like the other short texts, omits cap. 12 : but John Newton
has annotated " Capitulum duodecimum require in tractu qui dicitur Oleum
effusum nomen," i.e. in the chapters from the Incendium which here, as
elsewhere, follow part of Bolle's comment on the Canticles.
3. This chapter in (7), f. 16, occurs among the selections from the
Incendium found after the comment on the Canticles (called by John
Newton the " Oleum effusum"). The scribe who copied the Canticles has
not marked the transition to the Incendium passages, but Newton added a
marginal note, "Capitulum duodeimum de incendio amoris."
4. So long texts. Short texts and selections after Canticles, "peper-
cisset." 5. Psalm. 17, 2.
6. This passage recalls the beginning of Peckham's Canticum Pauperis
pro Dilecto, (Bibliotheca franciscana ascetica medii aevi, Tom. IV, 1905.
Quaracchi). "Confitebor tibi Domine Rex, et collaudabo te Deum
Salvatorem meum, quoniam non sustinuisti in morte meam animam miser am
obdormire. Dum enim in adolescentiae deviis oberarem, audivi vocem post
tergum monentis," etc. The resemblance, suggested to me by Mr. A. G. Little,
ends here.
M
i 7 8
bono meo et honore suo sic castigauit puerum suum, sic
terruit seruum suum, ut dulce uideretur mihi delectabilia
mundi, que pauca ac cito labencia sunt, fugere : quatinus
penalia inferni que multa sunt et nunquam terminanda
mererer euitare. Et rursum qui sic me docuit et docendo
uirtutem tradidit, ut libenter presentem penitenciam ac
tribulacionem tollerem, quatinus ad eternam delectacionem
prosperitatemque plenissimam leuiter peruenirem. Quia, si
uolumus, faciliter et sine magna asperitate possumus in
-hac uita perfecte penitere et nos purgare, dummodo omnia
uicia destruimus quantum ualemus. In futuro autem, si
non fuerimus hie purgati, inueniemus quod apostolus uerax
est dicens : Horrendum est incidere in manus Dei uiuentis. 1
Domine Deus miserere mei : infancia mea stulta fuit,
puericia mea uana, adolescencia mea immunda; sed nunc
Domine Ihesu inflammatum est cor meum amore sancto,
et renes mei commutati sunt, ut eciam tangere nolit anima
mea pro amaritudine ea que prius pro dulcedine fuerunt
cibi mei; et affecciones mee tales fiunt, quod non odi nisi
peccatum, non timeo nisi offendere Deum, non gaudeo nisi
in Deo. Non doleo nisi pro peccato, non amo nisi Deum,
non spero nisi eum, 2 non me contristat nisi culpa, nee
delectat nisi Christus.
f. 17 Uerumtamen iamdudum a tribus mulieribus dignam
merito reprehensionem accepi. Una me reprehendit quia
cupiens corrigere insaniam earum in superfluitate et
mollicie uestium, ornatum illarum immoderatum nimis
inspexi ; que dixit quod non debui eas tarn considerare ut
scirem utrum essent cornute 3 uel non, et ut mihi uidetur
bene me redarguit, et erubescere fecit.
Alia me reprehendit quia de mammis eius grossis loque-
bar quasi me delectarent, que ait : " Quid ad me pertinet si
essent parue uel magne?" et hec similiter recte locuta est.
Tercia me in ioco tangens quod minabar quasi rude earn
tangere uellem, 4 uel tetigi, dixit: " Quiesce f rater," quasi
1. Heb., 10, 31. 2. (a) "in eum." 3. "horned," i.e. of the head-
dresses worn at the date. See p. 42. 4. Sic ; mixed construction.
ROLLE'S REMINISCENCES 179
dixisset, " Non pertinet ad statum tuum, scilicet heremiti-
cum, ludere cum mulieribus"; et ilia eciam non immerito
me confundebat ; debui enim magis sustinuisse quam
aliquid huiusmodi intulisse. Nam rediens ad meipsum
gracias egi Deo meo quia per illarum uerba me bonum
docuit, et uiam suauiorem quam antea cognoui mihi osten-
dit, ut amplius operarem graciam Christi : non inueniar
reprehensibilis coram mulieribus in hac parte.
Quarta mulier cui admodum familiaris eram, non me
reprehendendo sed quasi contempnendo dixit : " Nihil
habes nisi pulchrum uisum et pulchrum uerbum : opus
nullum habes." Et ideo melius estimo earum specialitate
carere quam in earum manus incidere ; que modum nesciunt
tenere siue in amore siue in contemptu. Mihi autem ista
contigerunt quod salutem earum procuraui, non quod in eis
aliquod illicitum appetiui, cum quibus sustentacionem per
aliquod tempus accepi corporalem ]
CAP. 13.
(Quod uita solitaria seu heremitica uitam communem et
mixtam precellit; et quomodo peruenit ad incendium
amoris et de suauitate iubili.)
Extiterunt aliqui, et adhuc forte superstites sunt, qui f. 72
communem uitam uite solitarie omnino preponunt, dicentes
nos debere ad congregacionem currere si ad sum mam per fec-
cionem cupimus peruenire. 1 Contra quos non est multum
disputandum, eo quod illam solam uitam laudibus efferunt
quam uel tenere cupiunt uel saltern ad modicum cognoue-
runt. Solitariam uero uitam idcirco non laudant quia
ignorant. Est enim uita quam nemo in carne uiuens potest
cognoscere, nisi ille cui a Deo donatum est habere, et nullus
certe de hac re recte iudicat, de qua adhuc illi incertum est,
quid et quomodo agat. Sine dubio scio si earn agnoscerent,
plus aliis laudarent.
Alii peius errant qui solitariam uitam reprehendere et
1. (g) " uenire."
i8o UITA HEREMITICA
infamare non cessant, dicentes Ue soli! non exponentes
solum, "sine Deo," sed "sine socio." Ille enim solus
est cum quo Deus non est. 1 Quia cum ceciderit in mortem,
statim ad tormenta rapitur, et a uisione glorie Dei et
sanctorum sine fine sequesUatur. Porro qui solitariam
f. 726 uitam pro Deo eligit et earn recto modo ducit : non "Ue"
sed " Uenusta uirtus " aderit, et memoria nominis Ihesu
iugiter delectabit; et quo sine humane solacio uitam pro
Deo non metuunt accipere, eo uberius diuina consolacione
donabuntur exultare. Crebras enim uisitaciones spirituales
accipiunt, quas in congregacione positi penitus ignorabunt.
Unde ad dilectam animam dicitur : "Ducam earn in solitu-
dinem et loquar ad cor eius." z Docti enim sunt quidam
diuinitus pro Christo solitudinem appetere, singulare pro-
positum tenere, qui statim ut liberius ac deuocius Deo
seruiant, relicto communi habitu, seculi transitoria queque
despiciunt et abiciunt, temporalia mentis sublimitate trans-
cendunt, sola eterna gaudia desiderant, deuocioni et
contemplacioni uacant, et ad amandum Christum 3 totum
sui temporis 4 studium non occupare cessant. Quorum
plerique etsi inter homines remoti commorantur : a celes-
tibus tamen desideriis non titubant, quia illorum mentes ab
impiorum conuersacione longe distant.
Recte itaque heremite singulare propositum habent, in
caritate Dei et proximi uiuunt, laudem temporalem despi-
ciunt, uisus hominum pro posse fugiunt, omnes digniores
se putant, continue deuocioni mentes suas prebent, ocium
odiunt, uoluptatibus carnalibus uiriliter resistunt, celescia
sapiunt et ardenter querunt, terrena non cupiunt sed dereli-
quunt, 5 suauitate oracionum delectantur. Uerum quidam
eorum eterne refeccionis dulcedinem senciunt, immo et casti
corde et corpore, intemerato mentis oculo, celestes ciues et
Deum speculantur; quia per amarum poculum penitencie
et magnum laborem 6 amauerunt; et iam superne contem-
1. Perhaps a reference to Hugh of S. Victor's " Non est solitarius
cum quo est Deus," in the De arrha anime. Patrol. Lat. clxxvi, 954. cf.
Eccles. 4, 10.
2. Hosea, 2, 14. 3. Short texts " Deum Christum." 4. (g) "corporis."
5. (a) "reliquunt." 6. (g) "laborem uite."
SS. MAGLORIUS AND CUTHBERT 181
placionis amore succensi, soli Deo uacare et regnum Christi
exp>ectare meruerunt.
Magna est igitur uita heremitica si magnifice agatur.
Nam et beatus Maglorius 1 qui fuit miraculis plenus et a
puericia uisitacione angelica gauisus, cum iuxta propheciam
predecessoris eius beati Sampsonis, 1 fuisset factus archi-
episcopus, et ecclesiam Dei diu et laudabiliter rexisset, f. 73
uisitante eum angelo monitus, dimisso archiepiscopatu,
uitam elegit heremiticam, 2 et in fine uite significatur est ei
transitus eius.
Similiter beatus Cuthbertus 3 ab episcopatu ad anachori-
ticam uitam transiuit. Si ergo ad maius meritum assequ-
endum tales uiri sic fecerunt, quis sane mentis audebit
aliquem statum in ecclesia uite solitarie preferre? In hac
enim nullis exterioribus rebus se occupant, sed solummodo
superne contemplacioni uacant, ut in amore Christi iugiter
ferueant et mundi sollicitudines perfecte postponant. Unde
et intra se sonus celicus resonat, melosque dulcifluum 4
solitarium iocundat; a quo inter multos positum tumultus
distrahit, et non nisi raro cogitare uel orare sinit. De quo
solitario psalmista in amantis impnis loquitur dicens :
Transibo in locum tabernaculi admirabilis usque ad domum
Dei, 5 et modum transeundi in iubilo et laude canora
describit subdens, In uoce exultacionis et confessionis, sonus
epulantis. 6 Et quod necessaria sit 7 solitudo extra strepitum
et cantum corporalem ad hoc, ut quis illud sonorum
gaudium capiat, et retineat iubilando et canendo, alibi
aperte 8 indicat : Elongaui inquit fugiens et mansi in soli-
' tudine. 9 Conatur enim iugiter in hac uita igne Spiritus
1. For the Vita S. Maglorii see Bolland. Acta Sanctorum, Oct24, x, 782-91 ;
also Analacta Bollandiana, viii, 372-81; xii, 309; xviii, 183; xix, p. 237.
5. Maglorius, after leaving his "archipraesulatus" of Dol, seems actually to
have founded a monastery in Sark, whence his relics were translated to
Lehon and Paris. For an account of the ceremonial which attended the
translation of his relics in 1318 (probably during Eolle's years in Oxford),
see Claude Chastellain, Martyrol. Univ., p. 805.
2. (a) " monitus est ut, dimisso archiepiscopatu, uitam elegeret heremiti-
cam." (j) unconnected, "monitu diuino," etc.
3. See p. 46. 4. (/) (;') unconnected, " dulcifluus." 5. Psalm. 41, 5.
6. Psalm. 41, 5. 7. (a) (/) (t) "est." 8. (g) "a parte." 9. Psalm. 54, 8.
i82 UITA HEREMITICA
Sancti inardescere, et in amoris gaudio captus et consolatus,
diuinitus exultare.
Perfectus enim solitarius in diuino amore uehementer
ardet, et dum supra se in excessum mentis per contempla-
cionem rapitur, usque ad canorum iubilum et sonum
celicum gaudens subleuatur. Et talis quippe assimilatur
f. 73& seraphym, ardens utique intra se caritati incomparabili
atque constantissima, cuius cor configuratur igni diuino
urens et lucens superferuide fertur in amatum. Et siqui-
dem assumetur subito post hanc ad summas sedes celico-
larum, ut in loco luciferi serene subsistat ; quia tarn ardens
amore ultra quam aperiri potest, solam Conditoris sui
gloriam quesiuit, et humiliter incedens nee supra peccatores
se exaltauit.
CAP. 14.
(De commendacione uite solitarie et de primis amatoribus
eiusdem ; et quod amor Dei in feruore canore et dulcore
consistit et quod quies est necessaria; et tales ab
illusionibus preseruantur et prelaciis non preficiuntur.)
Beatus lob, inter flagella edoctus a Spiritu Sancto, multi-
plicem sanctorem heremitarum commendacionem in unum
complectitur, dicens : Quis dimisit onagrum liberum etc. 1
Primo ergo commendata libertate gracie cum dicit : Quis
dimisit onagrum liberum. Secundo, a carnalium affectuum
disposicione cum ait : et uincula eius soluit. .Tercio, a
solitaria conuersacione dum addit, dedit ei domum in soli-
tudine. Quarto, a desiderio beatitudinis eterne cum dicit :
et tabernaculum eius in terra salsuginis. Salsugo enim
situm non extinguit sed amplius accendit. Sic et isti quo
et 2 aliquid de dulcedine uite eterne perceperunt, eo ad
apprehendum et gustandum magis inardescunt.
Porro sanctus Johannes Baptista, post Christum princeps
heremitarum, nullo affectu retardante, uitam solitariam
1. lob, 39, 5, 6. 2. Variety in order of words in both long and short
texts.
THE PEACE OF HOLY DESIRES 183
elegit; et alii similiter elegerunt, tanquam locusta qui,
dicente Salomone, ducem et regem ac preceptorem non
habet; et per turmas egreditur uirtutum et donorum. 1
Sunt autem uincula nature et culpe que in eis Dominus
soluit, et uincula caritatis confirmauit. Domus eciam soli-
tudinis potest dici quies pectoris, 2 quia sancti heremite, a
tumultibus et uiciis seculi segregati, suauitatem clare con-
sciencie Christo largiente accipiunt, et amoris eterni
canentes gaudium, in feruore amenissimo refecti quiescunt.
Et quamuis asperis et aduersis in corpore pungantur, 3
canorem tamen et ardorem in animo retinent inconcusse.
Est autem et mala solitude, scilicet superbie, quando quis
uel se solum prefert aliis, uel uiribus liberi arbitrii quod f. 74
habet ascribit. De quo dicitur Ue soli : Sz ceciderit non
habet subleuantem.* In principio certe conuersionis here-
mite (non dico girouagi 5 qui sunt scandalum heremitarum),
multis et diuersis temptacionibus fatigantur. Sed post
tempestatem malorum motuum, Deus serenitatem infundit
sanctorum desiderorum, ut si uiriliter exercuerint, in lacri-
mando, meditando et orando solum Christi amorem quer-
endo, post modicum tempus magis uidebuntur sibi uiuere
in deliciis quam in lacrimis uel in anxietate laboris.
Habebunt enim quern amauerunt, quern quesierunt, quern
desiderauerunt : et tune gaudebunt et non lugebunt. Quid
est enim gaudere, nisi amatum bonum obtinere, de ipso
cogitare, in ipso quiescere? Suauis nimirum iocunditas
ubi uere amantes conueniunt, et mutua 6 assunt solacia
contactuum dilectorum. Inexplicabile namque est desider-
ium ardenter amancium, et mutua uisio et allocucio ipsis
dulcis 7 est super mel et fauum.
leremias autem uitam solitariam commendans dicit :
Bonum est uiro cum portauerit iugum Domini ab adoles-
cencia sua. Sedebit solitarius et tacebit et leuabit se supra
1. Cf. Prov. 30, 27.
2. (g) (i) and Misyn, " peccatoris." 3. (i) " pugnantur."
4. Ecclesiastes, 4, 10.
5- Beg. S. Ben, cap. I, " Proprie appellati monachi, qui monasteriis suis
relictis per diuersas cellas, nescio qua pietatis uana specie uagabantur."
6. (g) "mutata." 7. (g) "dilectis."
184 THE HOUSE OF SOLITUDE
sg 1 scilicet per desiderium et contemplacionem eternorum.
Unde in Ecclesiastico Natus non est in terra uir qualis
Ennok z nam et ipse ereptus 3 est de terra, quia contempla-
tiui aliis superiores sunt, et in excellencia operis et in
feruore amoris. Amor namque inhabitat cor solitarii, si
nihil querat uani dominii. 4 Feruet hinc funditus et languet
f. 74& lumini, cum sic sinceriter sapit celescia ; et canit mellite
sine mesticia, clamorem efferens dilecto nobili sicut sera-
phycum, quia conformitur in mente amorosa dicitur : " En
amans ardeo anhelans auide !" Sic igne uritur inestimabili
amantis anima et flamma perforans queque letificat ac
scintillat celicus. (Nee finem facio feruens feliciter, sed
semper properans ad hoc quod diligo, mors est mihi suauis
et secura.) Sanctus quidem solitarius quia pro Saluatore
sedere sustinuit in solitudine, sedem accipiet in celestibus
auream et excellentem inter ordines 5 angelorum, et quia
uilibus uestibus pro amore Auctoris induebatur, tunicam
talarem et eternam in claritate Conditoris confectam induct.
Accipiet itaque splendorem in facie premirificum quia
carnem domans faciem pallidam et macilentam habere non
erubuit; palliumque pulcherrimum lapidibus preciosis in-
textum pro despectis pannis inter paradisicolas potestates
portabit in perpetuum. Uerum et quia uicia euacuans, ac
in uenustate uisibilis uite non uiuens, species spurcicie
prorsus abiecit. In ardore amoris omnipotentis sonum in
se suscipit suauissimum et celicum, et mela 6 modulancium
in caritatiuo canore meruit menti eius melliflue inmitti.
Audaciter igitur sine horrore exit ab hoc exilio, audiens in
extremis angelicam harmoniam, et gradiens cum gaudio
qui ardentissime amauit, assumitur in aulam eternam
honorabilius ad gloriossimum gradu'm, ut scilicet subsistat
cum seraphym in sede suprema.
Porro, ut potui in scripturis perscrutari, inueni et cognoui
1. ler., 3, 28. 2. Ecclesiasticus, 49, 16.
3. (g) " raptus." (j) uncorrected, " exceptus." 4. (t) " diuini."
5. (g) " chores."
6. (g) "melum." Rolle's more usual word for "melody." Cf. his title
Melum conterrvplatiuorum.
HEAT, SONG AND SWEETNESS 185
quidem quod summus amor Christi in tribus consistit : in
feruore, in canore, et in dulcore ; et hec tria ego expertus
sum in mente non posse diu persistere sine magna quiete.
Ut si uelim stando uel ambulando contemplari, uel procum-
bendo, uidebam me multum ab illis deficere, et quasi f. 75
desolatum me existimare. 1 Unde hac necessitate compul-
sus ut in summa deuocione quam habere possem et perseue-
rare, sedere elegi. Huius rei causa non ignoro quia si
homo multum stet uel ambulet corpus eius fatigatur et sic
impeditur anima et quodammodo lacescit 2 pre onere. Et
non est in sua summa quiete, et per consequens nee in
perfeccione, quia secundum philosophum, sedendo et quies-
cendo fit anima prudens. Qui ergo adhuc magis stando
quam sedendo in diuinis delectatur, sciat se a contempla-
cionis culmine longe distare. Cumque uero, in illis tribus
que sunt signa perfectissimi amoris, summa perfeccio
christiane religionis sine omni ambiguitate inueniatur, et
ego iam, pro modulo capacitatis mee, ea Ihesu largiente
accepi, nee tamen sanctis qui in eis effulserunt 3 me audeam
adequare, quia forte ilia perfeccius perceperunt. Insistam
adhuc uirtute qua potero ut amem ardencius, canam
liquidius, dulcedinem amoris senciam amplius.
Erratis enim, fratres, si putatis nunc nullos tarn sanctos
ut prophete uel apostoli fuerunt. Feruorem autem uoco,
quando mens amore eterno ueraciter incenditur, et cor
eodem modo amore ardere non estimatiue sed realiter senti-
tur. Cor enim in igne conuersum sensum prebet incendii
amoris. Canorem uoco quando iam in animo, abundante
ardore, suscipitur suauitas laudis eterne, ac cogitatus in
canticum conuertitur, et mens in mellifluum melos immo-
ratur. Hec duo non in ocio percipiuntur, sed in summa
deuocione, ex quibus tercium, scilicet, dulcedo inestimabilis
adest. Feruor enim et canor mirabilem in anima causant
dulcorem 4 ; et eciam ob nimiam dulcedinem ilia causari
possunt.
1. Cf. Prologue, p. 146. 2. ( a ) "lacessit." (i) "laxescit."
3. Short texts " fulserunt." 4. See p. 48 n.
186 THE HOUSE OF SOLITUDE
f. 756 Non enim est in ipsa affluencia aliqua decepcio, sed
pocius omnium actuum consummatissima perfeccio, quem-
admodum quidam contemplatiue uite ignari per demonium
meridianum x in quadam deuocione falsa et ficta falluntur,
quia putant se summos cum inferiores sunt. Sed anima
in qua tria predicta concurrunt penitus imperforabilis manet
a sagittis inimici, dum iugiter dilectum cogitans intencione
irrepercussa se erigit ad superos et excitat ad amandum.
Et non miremini si anime ita in amore ordinate mandetur
melodia, et camenam capiat continue consolatoriam ab
amatore eius. Uiuit enim quasi non esset sub uanitate,
suffulta celicus ut ardeat utique in eternum in increatum
calorem, ut nunquam cadat, cum itaque incessanter arden-
terque amat, sicut supradictum est, in se senciat feruorem
felicissimum et sciat se subtiliter exuri igne eterni amoris,
persenciens dilectissimum suum in desiderato dulcore, in
canticum glorie mutatur meditacio, et natura innouata almi-
phona inuoluitur amenitate. Quamobrem concessit ei
Conditor quern toto corde concupiscit, transire sine timore
et tristicia a corpore corruptibili, ut absque merore mortis
mundum deserat; que arnica lucis et inimica tenebrarum
nil nisi uitam amabat.
Huiusmodi autem homines, qui tarn alte assumuntur ad
amorem, nee officiis uel prelacionibus exterioribus debent
elegi, necque ad aliquod seculare negocium uocari. Similes
sunt lapidi topazio qui raro inuenitur, et ideo preciosus et
rarus ualde habetur ; cui insunt duo colores : unus purissi-
mus est quasi aurum, et alter clarus quasi celum, cum
serenum est. Uincitque claritates omnium gemmarum,
f. 76 nee est aliqua res pulchrior ad uidendum. Siquis eum
pollire uoluerit, obscuratur; si uero per se reliquitur
pulchritudo eius retinetur. Sic sancti contemplatiui uiri,
de quibus prefati sumus, rarissimi sunt et ideo carissimi.
Auro similes sunt propter eminentem feruorem caritatis, et
celo propter claritatem celestis conuersacionis, qui omnium
sanctorum uitam excedunt, et ideo pulchriores et candidi-
1. cf. Psalm. 90, 6.
ROLLE'S YOUTH 187
ores inter gemmas, scilicet, electos ; qui hanc solam uitam
amantes et habentes clariores sunt omnibus aliis hominibus
qui uel sunt uel fuerunt. Qui autem tales uoluerit polliri, 1
scilicet dignitatibus honorare, 2 eorum ardorem nititur
minuere, pulchritudinemque ac claritatem quodammodo
obfuscare. Ipsi autem si accipere honorem principatus
adquieuerint, fient Drofecto uiliores et minoris meriti.
Relinquendi ergo sunt suis studiis uacare ut eorum claritas
augeatur. 3
CAP. 15. 4
(Quomodo et quanto tempore prouectus est ad uitam soli-
tariam, amoris iubilum, et de locorum mutacione.)
[Cum 5 infeliciter florerem et iuuentus uigilantis adoles- f. 17
cencie iam aduenisset, affuit 6 gracia Conditoris, qui petu-
lanciam temporalis 7 forme restrinxit, et ad incorporeos
amplexus desiderandos conuertit, animamque ab immis
eleuans, transtulit ad superna, ut amplius utique arderem
ad eternitatis amenitatem quam unquam antea in aliquo
carnali complexu, uel eciam mundiali 8 mollicia delectabar.
Processum quidem, si propalare uolo, solitariam uitam
predicare me oportet, nam spirans 9 spiritus ad hanc asse-
quendam et amandam intencionem meam intendebat ; quam
deinceps pro modulo infirmitatis mee, ducere curaui. Mansi
tamen inter eos qui in mundanis floruerunt, et accepi ab eis
alimenta, blandicias quoque que sepe bellatores inclitos ab f. 176
altitudine ad infima trahere possent audiui. Sed huiusmodi
propter unum abiciens, 10 assumptus est animus meus ad
1. (g) " polire." 2. (j) unconnected, "abundare."
3. (;'), f. 76. John Newton adds : "Capitulum sextum decimum in
tractatu qui dicitur oleum effusum."
4. This chapter is found separately in some MSS., and also occurs in
the selections from the Incendium found after Rolle's Canticles. It was
printed in the Cologne edition of Rolle's works, 1536, under the title of
De incendio amoris, together with another short passage of the Incendium
often found after the Canticles, and with the fourth section of the Canticles*
the Adolescentule dilexerunt te nimis.
5. (w)"dum." 6. (I) "in gracia." (/)"et gracia." 7. (w) "corporalis."
8. (w) " mundana." 9. (w) " aspirans."
10. Arundel MS. 507, f. 496, has only selections from this chapter, not
keeping very closely to the text : it differs at this point.
i88 ROLLE'S CONVERSION AND PROGRESS
amorem Auctoris, 1 et desiderans in eterna dulcedine delec-
tari, animam meam dedi ut in deuocione diligerem Chris-
tum, quod utique ab amato suo accepit, ut iam illi
solitude suauissima appareat, et cuncta solacia quibus error
hominum abundat pro nihilo dicat.
Solebam profecto quietam querere, quamuis de uno loco
ad alium transire. 2 Cellas namque deserere ex racionabili
cause malum non est heremitis, et iterum ad easdem, si
congruum uideatur, redire ; quidam enim sanctorum patrum
sic fecerunt, etsi 3 paciantur pro hoc murmur hominum,
(non tamen bonorum). Mali uero malum loquuntur, quod
et idem facerent si ibidem perstetissent, quia consuetum est
eis. De latrina amoto operculo, non exalat nisi fetor. Et
mali loquentes ex habundancia cordis loquuntur, in quo
uenenum aspidum latet. Hoc cognoui quod quanto magis
contra me uerbis detractoriis homines insanierunt, tanto
amplius in profectu spirituali succreui. Nam eos pessimos
detractores habui, quos prius amicos fidos putaui. 4 Denique
non cessaui ab hiis que utilia erant anime mee 4 propter
uerba illorum, immo exercui studium et semper inueni
Deum fauentem. Recolui quod scriptum est Maledicent illi
et tu benedices 5 etc. Et per processus temporum datus est
mihi profectus spiritualium gaudiorum.
f. 18 Ab 6 inicio namque alteracionis uite mee et mentis usque
1. (&) "amatoris." 2. (k) and (j) uncorrected, " transirem."
3. (1) " et quamuis."
4. (w) omits this sentence, which is found in all the other long texts,
which tells against the theory that it is Bolle's own MS. It also omits
"erant anime mee."
5. Psalm. 108, 28.
6. (I), f. 996 and (w), f. 112&, both contain a marginal note, which is
merely a slight compression of the following passage. The note was not
compiled from the quotations from this chapter in the Office, which have
small verbal variations. (I) keeps slightly nearer the text than the (w),
and in it the note runs : " Nota quod ab inicio alteracionis uite et mentis
usque ad apercionem hoscii, ut superos contemplaretur oculus cordis,
effluxerunt tres anni exceptis tribus mensibus. Oscio manente aperte usque
ad tempus quo in corde realiter sensiebatur calor eterni amoris, annus unus
plene effluxit. Flagrante autem sensibiliter calore et inestimabiliter suaui
usque ad infusionem et percepcionem soni celestis et spiritualis dimidius
annus et tres menses et aliquot hebomade effluxerunt. Unde ab inicio
mutaj,i animi usque ad gradum supremum in quo canor iubilus perspnaretur ,
quattuor anni et circa tres menses effluxerunt. Hie nempe scitur cum
HE ATTAINS TO HEAT AND SONG 189
ad apercionem hoscii celestis, ut reuelata facie oculus cordis
superos contemplaretur, et uideret qua uia amatum suum
quereret, et ad ipsum iugiter anhelaret, effluxerunt tres anni,
exceptis tribus uel quattuor mensibus. Manente siquidem
hoscio aperto usque ad tempus in quo in corde realiter
senciebatur calor eterni amoris, annus unus pene transiuit.
Sedebam quippe in quadam capella, et dum suauitate ora-
cionis uel meditacionis multum delectarer, subito sentiui 1
in me ardorem insolitum et iocundum. Sed cum prius
dubitando a quo esset, per longum tempus expertus sum
non a creatura sed a Creatore esse, 2 quia feruenciorem et
iocundiorem inueni. 3 Flagrante autem sensibiliter calore
illo inestimabiliter suaui usque ad infusionem et percep-
cionem soni celestis uel spiritualis, qui ad canticum pertinet
laudis eterne et suauitatem inuisibilis melodic, que sciri et
audiri non potest nisi ab eo qui accipit, quern oportet esse
mundatum et segregatum a terra, 4 dimidius annus et tres
menses et aliquot ebdomade effluxerunt.
'n ^
cenam psalmos prout potui decantarem, quasi tinnitum "* ^..^
psallencium uel pocius canencium supra me ascultaui.
Cumque celestibus eciam orando toto desiderio intenderem,
nescio quomodo mox in me concentum canorum sensi, et
delectabilissimam armoniam celicus excepi, mecum manen-
tem in mente. Nam cogitacio mea continuo in carmen
canorum commutabatur, et quasi odas 5 habui meditando,
et eciam oracionibus ipsis et psalmodia eundem sonum
prioribus dispositiuis ad ilium permanet usque in finem. Hie tamen non
modicum proficit, sed in alium statum non ascendit ; [(w) ' abscondit. ']
Immo quasi consummatus [(w) ' consumptus '] quiescit ; gracias Deo laudes
incessanter, amen. In nocte die uisitacionis ; [ (w) ' purificacionis '] Beate
Marie uirginis dictum mihi fuit in sompnis, anno domini m cccxliii annis
duodecim uives, amen." This conclusion to the note suggests that its
compiler copied a memorandum made by Kolle himself as to his dream :
I do not think he was the scribe of either (I) or (w). For the "window"
cf. pp. 239, 246, 249.
1. (k) " sensi." 2. This description is almost identical with that given
in the Prologue. 3. (w) "me inueni." 4. (w) (1) " turba."
5. Ducange "oda " = " canticum." Ducange shows that Rolle's
few Greek words, " oda," " cauma," " pneuma," " melos," were in fairly
common use in mediaeval Latin.
190 ROLLE'S CONVERSION AND PROGRESS
edidi. Deinceps usque ad canendum que prius dixeram,
pre affluencia suauitatis interne prorupi, occulte quidem,
quia tantummodo coram Conditore meo. Non cognitus
eram ab hiis qui me cernebant, ne si sciuissent me supra
modum honorassent, et sic perdidissem partem floris pul-
f. 186 cherrime, et decidissem in desolacionem. Interea mirum
me arripuit, eo quod assumptus essem ad tantam iocundi-
tatem, dum exul essem, et quia dederat mihi Deus dona que
petere nesciui, nee putaui tale quid nee eciam sanctissimum,
in hac uita accepisse. Proinde arbitror hoc nulli datum
mentis, sed gratis cui uoluerit Christus. Puto tamen
neminem illud accepturum, 1 nisi specialiter nomen Ihesum
diligat, et eciam in tantum honoret ut ab eius memoria
numquam, ptcepto sompno, recedere permittat. Cui hoc
facere datum 2 est, estimo quod et illud assequetur. Unde
ab inicio mutati animi usque ad supremum amoris 3 Christi
gradum, quern ego attingere Deo dante ualebam, in quo
gradu cum canoro iubilo diuinas laudes personarem :
quattuor annos et circa tres menses habui. Hie nempe cum
prioribus ad ipsum dispositiuis status permanet 4 usque in
finem. Uerum eciam post mortem erit perfeccior, quia hie
gaudium amoris, incendiumue caritatis incipitur, et in
celesti regno gloriosissimam accipiet consummacionem. 6
Et quidem in hac uita in hiis gradibus constitutus, non
modicum proficit sed in alium statum non ascendit, immo
quasi in gracia confirmatus ut mortalis potest quiescit.
Unde gracias Deo, laudes ei incessanter desidero referre :
Qui et in angusciis molesciisque ac persecucionibus meis
tribuit solacium, et inter prosperitates ac blandimenta cum
securitate me facit eternam expectare coronam.
Hinc tibi, Ihesu, iubilans, laudes soluo iugiter, qui me
minimum et miserum dignatus es inmiscere mellifluis
ministris, qui modules melodic ex spiritu sed celicus
emanant. Agam assidue gracias cum gaudio, quia con-
formem me fecisti canentibus preclare per claritatem
1. (I) "acceptum." 2. (w) "donatum." 3. (I) " amorem."
4. Short texts "pertinent."
5. Arundel MS. 507, f. 50, ends this chapter here.
HOW I CAME TO THE FIRE OF LOVE 191
consciencie, in anima ardente eterno amore, dum amat l et
estuat incendio sedente, mente mutata, calore autem calente
desiderio uehementer dilatato. Et uera uenustas amabilis
uirtutis uiget sine uicio in conspectu Creatoris, sic iubilus
se ingerens, cum canore iocundo letificat languentem et
releuat labores. Multa 2 sunt munera mirifica ac magna,
sed nulla sunt talia inter 8 uie dona que tarn rare * confirmant
spem specie inuisibilis uite in animo amante, aut que sic
suauiter sedentem consolantur et rapiunt ad cacumen
contemplacionis, uel ad consonanciam angelice laudis.
Ecce fratres, narraui uobis quomodo perueni ad incendium
amoris : non ut me laudetis sed Deum meum glorificetis,
a quo accepi quicquid bonum habui, ut et uos, cogitantes
quod 6 cuncta sub sole uanitas, ad imitandum non ad
detrahendum incitemini] 6
CAP. 16.
(Oracio pauperis et amantis, et mori cupientis, et de laude
caritatis diuine.)
Deuotus pauper cum angitur pre defectu, si uelit orare f. 76
potest et dicere : " Domine Deus meus, Ihesu Christe,
miserere mei et inspicere digneris grave iugum quod
impositum est super corpus meum, unde et animam meam
deprimere non tardat. Defecit enim caro mea in erumpnis
huius uite, propter quod uirtus eciam spiritualis cogitur
fatigari. Quod enim de hoc mundo et in hoc mundo habui,
totum consumpsi et nihil superest, nisi ut ad aliud seculum
animam meam perducas [ubi 7 est thesaurus meus precio-
1. Sic. Bolle is still apparently referring to himself.
2. (?) "multis." 3. (?) " intra." 4. (1) "care."
5. (?) adds a few sentences here, applying the passage specially to saints,
virgins, martyrs, doctors.
6. (7), f. 186 continues with a passage from Incendium. " Ex
jnagno amoris incendio gaudebunt. Explicit oleum effusum secundum
Hampoll." See p. 2n. (i), a short text, has "Explicit quomodo perueni ad
incendium amoris."
7. Short texts have " perducas, ubi est thesaurus meus et totum
desiderium cordis me. Et propter te, quia tune habebo et uidebo perfecte,
eciam ipsam mortem alloquor. O mors ubi moraris," etc.
192 THE PRAYER OF A DEVOUT POOR MAN
sissimus et substancia mea ditissima et indeficiens consistit.
Unde sine defectu uiuam, sine dolore gaudeam, sine
fastidio fruar, et te amando, te uidendo, in te iubilando,
eternaliter saciabor. Tu es enim thesaurus meus]. O
mors ubi moraris ? cur tarn tarde uenis ad uiuentem, sed
mortalem cur non amplecteris te desiderantem ? Quis
f. 766 excogitare sufficiet tarn dulcedinem qui es finis suspirii,
principium desiderii, porta indeficientis gaudii optati ? Tu
es terminus luctuum, meta laboris, inicium fructuum, ianua
gaudiorum. En, estuo, anhelo ad te; si ueneris, statim
saluus ero. 1 Ex amore namque raptus non possum plene
perfrui quod cupio, donee gustauero gaudium quod daturus
es. Siquidem si oportet me mortalem, immo quia oportet
per te transire, quemadmodum transierunt omnes patres
mei ; rogo non multum differas, diu non elongeris a me.
Ecce enim amore langueo, mori desidero, ad te inardesco.
Sed nimirum non propter te sed propter Saluatorem 2
meum Ihesum, quern postquam habuero uidere spero in
eternum. O mors quam bonum est iudicium tuum homini
indigenti, cuius tamen anima amore melliflua facta est,
homini siquidem Christum amanti, celescia speculanti, igne
Spiritus Sancti suauiter exurenti ! "
Capitur quippe post mortem ad melos angelicum, quia
f. 77 eciam in musica ex spiritu purgato proficiscente 3 immora-
tur. Nam et in melo morietur premirifico, qui mellifluum
nomen uiuens medullitus meditatur, atque obuiantibus cum
himpnis olimpicis agminibus, cum honore assumetur in
aulam imperatoris 4 eterni, assistens inter celicolas in sede
beata. Ad hoc autem eum caritas perduxit, ut tarn delicate
interius uiueret, et omnia que occidunt letanter sustineret,
mortemque non cum horrore sed cum dulcore cogitaret :
immo tune se uere uiuere arbitratur, quando ab hac luce
transire illi donatum est.
O dulcis caritas, tu es plane dulcedo carissima, que mentes
quam tuo capis amori, tarn clare inebrias, quod cito cuncta
1. Cf. p. 278, concluding sentences of short text and long text.
2. Short texts. " Sed nimirum propter Saluatorem meum Ihesum, "
3. Short texts "proficiente." 4. Cf. Prologue, p. 146.
TILL HE COME TO THE BELOVED 193
transitoria. et uana gaudia facis despicere, et in tuis solum-
modo desideriis mirabiliter anhelare. Uenisti ad me, et
ecce omnia interiora precordia anime mee suauitate ameni-
tatis melliphone replentur, et abundant feruencia gaudio
spiritual!. Inde etenim amore langueo floris prefulgidi, et
uror intime ignis incendio. Abirem utinam ab huius exilii
inhabitacione ! * Calet namque qualiter quis non cogitat,
nisi qui senserit in se solacium, cor canens carmine, et cura
captum caritatis. Est namque hoc amenissimum quod hinc f. 77&
accipio, et fere morior dum fit sic funditus amore feruido,
iam dilectissimus donet ut desinam. Quia mors, quam
multi metuunt, mihi esset ut melos musice, quanquam iam,
tanquam in paradiso positus, subsistam, sedens in solitu-
dine, illic suaifiter sonans amorosum canticum, in deliciis
quas dedit mihi dilectus.
CAP. 17.
(Quomodo perfectus amor adquiritur mundicia et dileccione ;
et de amore imperfecto ; et pulchritudine ; et de triplici
ui amoris diuini ; et de diuitibus, pauperibus, et
elemosina.)
Ex munditate consciencie, et ex habundancia spiritualis
leticie, et iocunditatis interne, surgit cantus glorie et ardor
dileccionis interne in mente ueraciter amante. Nimirum in
hunc modum amans amorem habet habitum perfectum,
feruore magnum, motu omnino in Deum directum, nullo
impedimento ab amato remotum,sine contradiccione inanum
cogitacionum Christo inherentem, in Ihesu perhenniter f. 78
gaudentem, ab eo nunquam distractum, malis nunquam
illectum, quern nunquam musce morientes 2 decipiunt uel
depellunt a suauitate unguenti. Mundus, caro, diabolus in
ipso nullum effectum habent quamuis impugnent, sed
content illos sub pedibus eius, eorum fortitudinem pro
nihilo ducens, feruet sine conflictu, amat cum impetu, canit
cum dulcedine, splendet cum calore, delectatur in Deo sine
1. Cf. Prologue, p. 145. 2. Cf. Ecclesiaates, 10, 1.
194 HOW PERFECT LOVE IS GAINED
resistencia, contemplatur cum ascencione irreuerberata.
Omnia uincit, omnia superat, nihil sibi impossibile uidetur
de omnibus que affectat. Dum enim quis Christum tota
uirtute sua amare nititur; magnam profecto in se eterne
uite suauitatem experitur.
Ad Christum quidem conuertimur si ipsum tota mente
nostra diligere conamur. Nam tarn admiralibis l res Deus
est, et tarn delectabilis ad uidendum, quod stupeo quem-
quam tamen 2 posse desipere et deuiare, quod animo non
intendat ad uisionem eius.
Non enim qui magna et multa agit magnus est, sed qui
multum diligit Christum, hie magnus est et Dei dilectus.
Nam philosophi multum laborauerunt, et tamen sine fructu
euanuerunt, et multi qui christiani uidebantur magna
egerunt et mira demonstrauerunt, et saluari non meruerunt.
Quia non facientibus sed diligentibus Deum est habund-
ancia celestis corone.
f. 786 Peto Domine Ihesu largiri mihi in amore tuo motum sine
mensura, affectum sine modo, languorem sine ordine,
ardorem sine discrecione. Eo enim amor tui est nobilior,
quo impetuosior, quia nee racione restringitur, nee metu
concutitur, neque iudicio temperatur.
Nullus unquam beacior erit, quam qui pre amoris magni-
tudine mori poterit. Nimis enim amare nulla creatura
potest. In omnibus aliis rebus, omne quod fit nimium
uertitur in uiciam ; sed uirtus amoris quanto plus excedit,
tanto gloriosior erit. Languet enim amans si non habeat
iuxta se per speciem quod amat. Ideo dicitur "Nunciate
dilecto quia amore langueo," 3 quasi diceret, " quia non
cerno quod amo : pro amore eciam in corpore tabesco."
Conuersus quippe toto corde ad Christum, primo per ueram
penitenciam afficitur, et sic cuncta que ad uanitatem pertin-
ent derelinquens, post gustum suauitatis interne ad canen-
dum in sonoro iubilo diuinitus rapietur. Unde Isaies,
Ego cantabo dilecto meo,* et in psalmo, In te cantacio mea 5
1. Short texts "mirab ills." 2. (gr) "tantum." 3. Cant., 5, 8.
4, Isai. 5, 1. 5. Psalm. 70, 6.
THE LOVER MADE LIKE TO HIS BELOVED 195
semper. Qui ergo in diuinitatis amore uixerunt, et interna
flagrancia suauiter ardebant, in morte nimirum sine timore, 1 79
immo cum gaudio ab hac luce transeunt ; et post mortem
celescia regna feliciter ascendunt.
Amoris ergo diuini incendii est mentem quam capit
uulnerare : ut dicat, " Uulnerata sum ego caritate," et
eciam languidam facere pro amore, (unde dicitur Amore
langueo^et inebriare : ut sic tendat ad dilectum, quod sui
ipsius et omnium rerum obliuiscatur preter Christum.
Idcirco ait : Pone me ut signaculum super cor tuum. 2
[Quid 3 enim est amor nisi transformacio affectus in rem
amatam ? Uel amor est magnum desiderium pulchri, boni
et amabilis, cum continuacione cogitacionum tendencium
in id quod amat : quod cum habuerit tune gaudet, quia
gaudium non causatur nisi ex amore. Assimilatur autem
omnis amans suo amato, et similem facit amor ilium qui
amat ei quod amatur. Amari autem nee Deus nee aliqua
creatura dedignatur uel respuit : immo letanter se diligi
omnes fatentur, et amore iocundari. Non autem tristantur
in amando nisi ingratum dilexerint, uel si hoc quod
diligendo quesierant se adipisci posse desperant. Ista in
amore Dei nunquam sunt, sed in amore sepe contingunt
mundi et mulierum.
Non audeo dicere omnem amorem bonum esse : quia ille
amor qui magis delectatur in creatura quam in Creatore, et
proponit delectabilitatem uisibilis speciei intellectuali clari-
tati, malus est et odibilis, quia auertit ab eterno amore et
conuertit ad temporalem, qui durare non potest. Forte
tamen minus punietur, quia magis intendit et gaudet amare
et amari, quam fedare et fedari. Quanto creatura est
pulchrior tanto in oculis omnium est amabilior. Ideo
1. Cant., 2, 5. 2. Cant., 8, 6.
3. (;'), f. 79, like the other short texts, has: "Quid enim
amatam. Amor enim dulcis et deuotus cor in diuina dulcedine resoluit,"
p. 196, thus slightly altering the text to cover the omission. Later, when
the compiler of the short text grew careless he (or she) simply copied the
first words of the sentence, added " etc. ," and went on to the next
paragraph chosen for copying. Cf. pp. 221, 2, 3, notes.
Newton has here copied the omitted passage on a small inserted
folio, evidently because he found it too long to write in the margin.
196 HOW PERFECT LOVE IS GAINED
quidam solebant diligencius procurare salutem pulcherrime
forme quam despecte, eo quod plures occasiones habet ad
induccionem in malum. Et natura docet magis pulchrum
suauius amari : tamen ordinata caritas dicit maius bonum
magis amari. Quia omnis pv.lchritudo carnalis fenum est,
leuiter euanescens; bonitas uero permanet, et sepe Deus
infima et despecta mundi eligit, et forcia et pulchra dere-
liquit. Unde in psalmo dictum est, Tradidit in captiui-
tatem uirtutem eorum et pulchritudinem eorum in manus
inimici. 1 et alibi habens fiduciam in pulchritudine tua,
fornicata es. 2 Amoris est eciam mentem liquefacere, sicut
scriptum est. Anima meet liquefacta est, ut dilectus locutus
est. 3 Amor enim dulcis et deuotus]cor in diuina dulcedine
sic resoluit, quod uoluntas hominis cum uoluntate Dei
mirabili amicicia unitur, in qua unione tanta suauitas
feruoris dulcoris et canoris amanti animo infunditur quan-
tam senciens non potest explanare.
Habet nempe amor uim diffusiuam, unitiuam et trans-
formatiuam. Diffusiuam autem quia radios sue bonitatis non
solum amicis et propinquis, sed eciam inimicis et extraneis
diffundit. Unitatiuam uero quia amantes unum efficit in
affectu et uoluntate, et Christum et omnem sanctam animam
unit. Qui enim adheret Deo, unus spiritus est, non natura
sed gracia et idemptitate uoluntatis. Transformatiuam
eciam uim habet amor, quia amantem transformat in
amatum et transfer! in ipsum. Unde ignis Spiritus Sancti
cor quod ueraciter capit totum incendit, et quasi in ignem
conuertit, atque in illam formam redigit que Deo simillima
est. Alioquin non diceretur. Ego dixi dii estis et filii
excelsi omnes. 4 Ego dixi dii estis et filii excelsi omnes. 5
Nam quidam homines sic se inuicem amauerunt, quod
pene crederent non nisi unam animam esse in utroque.
Pauper autem rebus seculi,quamuisfuerit mentediues, longe
1. Psalm. 77, 61. 2. Ezeck., 16, 15. 3. Cant., 5, 6.
4. Newton has written here " Capitulum pcto decimum require alibi a .' r
The remainder of the chapter, marked with the sign a is on a small
inserted folio, 786.
5. Psalm. 81, 6.
FRIENDSHIP BETWEEN RICH AND POOR 197
distat a tali amore. Qui enim semper oportet accipere et raro
uel nunquam potest dare, minim esset si amicum haberet in
quo in omnibus confidere posset. Ab aliis ergo amore
fideli indignus estimatus, Christum fidum habet amicum :
ab ipso fiducialiter petat quicquid uelit. Ubi enim humana
desunt auxilia, sine dubio assunt diuina. Utilius tamen
foret diuiti si sanctum pauperem eligeret sibi amicum et
specialem, cui communicare uellet omnia que haberet et
libenter tribueret, eciam plusquam pauper ille uellet, et
diligeret ipsum affectualiter tanquam optimum et gratissi-
mum amicum. Ideo Christus dixit, Facite uobis amicos, 1
utique sanctos pauperos, intelligens, qui sunt amici Dei;
et libenter dat Deus ueris dilectoribus talium pauperum pro
amore illorum paradisi gaudium. Estimo enim quod tales
diuites bene placerentur de amicicia sua, sed nunc uerum
est illud metricum "Pontus erit siccus cum pauper habebit
amicum." Inueni enim quosdam diuites qui sanctis
pauperibus, ut ipsi putabant, dantes uictum, noluerunt dare
uestitum uel alia necessaria, estimantes satis esse si uel
cibum dederint. et sic faciunt sibi amicos semiplenos, uel
pro parte aliqua non plus curantes de amicicia pauperum
bonorum, quam malorum. Et cuncta que danda essent
alicuius precii sibi est filiis suis reseruant, et sic pauperes
sancti illis amplius non tenentur, nisi sicut aliis benefactori-
bus suis qui uestimentum uel aliquid tale dederint ; et, quod
peius est, plerumque onerosi uidentur pauperes diuitibus.]
CAP. 1 8.
(De laude et efficacia caritatis, et de renunciando seculo et
uie pentitencie arripienda.)
Caritas regina uirtutum, Stella pulcherrima, decor est f. 326
anime que hec omnia facit in anima ; scilicet, uulnerat earn,
languidam facit, inebriat et liquefacit ac decorat, letificat et
inflammat, cuius actus ordinatus et habitus uenustus est.
1. Luc. 16, 9.
198 THE PRAISE AND POWER OF LOVE
[Omnis uirtus, si ueraciter uirtus dicitur, 1 oportet sine dubio
quod in caritate radicetur. Non enim aliquam uirtutem
tenere potuit qui ipsam in amore Dei non plantauit. Qui
uero sine amore Dei uirtutes aut bona opera multiplicat :
quasi in latrinam sine fuado lapides preciosos iactat.
Manifestum est enim quia omnia quecunque homines
faciant, in fine ad percipiendam salutem non adiuuant, 2 si
in caritate Dei et proximi facta non consistant. 3 Cum ergo
caritas sola sit que nos beatos facit, cicius deberemus uitam
f. 33 nostram uelle amitteret, quam uel mente uel ore uel opere
caritatem uiolare. In hac gaudent certantes, in has coron-
antur triumphantes.] Imperfectus est autem omnis christi-
anus qui terrenis diuiciis dileccione adheret, uel alicui
mundiali solacio conglutinatur : quia non renunciat omni-
bus que possidet, sine quo ad perfeccionem 4 nemo pertingit. 6
Cum uero quis Deum perfecte intendit diligere , omnia
tam interius quam exterius que amori diuino sunt contraria,
et ab amore eius impediunt, studet amouere, [et ut hoc quis
uere faciat, magnam diligenciam habeat, quia in agendo
graues conflictus sustinebit. Postea uero suauissimam
requiem inueniet in hoc quod quesiuit. Audiuimus uero
quod arta est uia que ducit ad uitam. Hec est uia penit-
encie quam pauci inuenerunt, que ideo dicitur, quia per
illam si recta sit, caro ab illecebris et solacio mundi exuitur,
et anima a praua delectacione ac immunda cogitacione
restringitur, et solummodo diuine dileccioni mancipatur.
Sed hoc raro inuenitur in hominibus, quia nullus pene sapit
ea que Dei sunt sed terrenum gaudium querunt, et in eo
delectantur. Unde appetitiuum 6 sensitiuum frequentes, et
intellectiuum neglegentes, omnem uiam anime sue saluti-
feram detestantur et abhorrent, tanquam artam et asperam
et intollerabilem sue uoluptati.
1. (a) " Omnis uirtus sine ea ueraciter non dicitur uirtus. Oportet
igitur sine dubio." Other MSS. vary in order of words.
2. (;') unconnected, " ordinant." 3. (/) omits this sentence.
4. This word perhaps explains why the author of the short text chose
to copy this sentence.
5. (/) " contingit."
6. (a) "appetitum." (k) " appetitum sensiuum."
THE WAY OF PENITENCE. 199
Uerumtamen perpendere deberet homo mortalis, quod
per uiam diuiciarum et deliciarum carnaliumque uolupta- f. 336
turn nunquam perueniet ad celeste regnum, quandoquidem
de Christo scriptum sit, Quod oportuit Christum pati et ita
intrare in gloriam suam. 1 Si membra sumus capitis nostri
Ihesu Christi, utique sequemur ipsum ; et si Christum
diligimus, sicut ipse ambulauit et nos ambulare debemus.
Alioquin iam non sumus ipsius membra, quia ab ipso capite
diuidimur. Si autem ab eo separamur, ualde timendum
est quia tune diabolo coniungimur, et facta discussione
generali, dicturus est Christus Non noui uos. 2
Ipse uero per angustam portam et artam uiam intrauit
in celum : quomodo uolumus nos, qui miseri et peccatores
sumus, de pauperibus diuites fieri, illecebrisque ac blandi-
mentis huius mundi pro libito uesci, omnemque uanitatem
ac molliciem carnis et delectacionem appetere, et tamen in
futura uita cum Christo regnare ? Christus cum diues esset
pro nobis factus est pauper: 3 et nos, cum sumus pauperes,
nihil est quod tantum cupimus sicut esse uel apparere
locupletes. Christus cum esset omnium Deus, factus est
omnium seruus : et nos cum simus indigni et inutiles serui,
uellemus tamen omnibus dominari ? Ipse cum esset
magnus Deus, factus est humilis homo : et nos, cum simus
infimi et exiles homines, in tantum pro superbia nos extol-
limus, quasi Dii essemus. Ipse cum hominibus conuersatus
est, ut nos erigeret ad celescia : et nos per totam uitam
nostram desideramus terrena. Proinde patet quod ipsum
non diligimus, quia ipsius uoluntati uoluntatem nostram
non conformamus, neque implere satagimus quod cotidie
postulamus, dicentes Fiat uoluntas tua sicut in celo et in
terra. Frustra siquidem huiusmodi homines autumant
se percepturos hereditatem cum electis, quia redempcionis
Christi non sunt participes, qui sanguinem per quern
redempti sumus, per suas iniquas et immundas operaciones
despiciunt, et diabolice seruituti sponte se subdunt.]
1. Luc. 24, 26. 2. Matt. 1, 23. 3. of. 2 Cor. 8, 9.
200 SACRED AND PROFANE BEAUTY
, CAP. 19.
(De pulchrituHine mentis, uanitate mundi, et dileccione Dei
et proximi connexis; et an perfectus amor posset
amitti et preparari in uia.)
Si dilecteris in pulchritudine, scito quia species mentis
tue faciet adamari a summo pulchro, si earn ipsius soli
f. 34 dileccioni conserues intactam. [Corruptibilis quidem carnis
omnis decor debilis est et despectiuus, quia cito transiens
decipit omnes dilectores suos. Uite igitur nostre uirtuo-
sitas in hoc existit : ut contempta et conculcata uanitate,
ueritati inseparabiliter adhereamus. Uana sunt omnia ista
uisibilia que in terra concupiscuntur. Uera quippe sunt
que uideri non possunt, celescia et eterna. Omnis uero
christianus in eo se electum a Deo ostendit, quo hec terrena
pro nihilo reputans, totus in diuinis desideriis dilatatur, et
inde accipit almiphonum amoris archanum, quod nemo
unquam nouit mundanorum, quia] 1 dum terrenis concupis-
cenciis quis inuoluitur, a sapore celestis gaudii miserabiliter
elongatur. [Ac nimirum innitentis 2 anime atque prorsus
intente amori eternitatis, Christumque infatigabiliter adop-
tantis cordis capacitas, abundancia suauitatis solet repleri,
ut eciam in hac carne letabunda quasi angelorum uite
fungatur amenitate canora.
Igitur si purus et perfectus amor noster sit, quicquid cor
nostrum diligat, Deus existat. Si uero nosmetipsos et
omnes alias creaturas que diligende sunt non nisi in Deo
et propter Deum diligimus, quid aliud in nobis et in ipsis
quam ipsum amamus? Cum namque Deus a nobis
toto corde tota mente diligitur, tune sine dubio et proximus
noster et omne diligendum rectissime amatur. Si ergo
totum cor nostrum coram Deo et in amore Dei effundimus,
ipso ligato et apud Deum detento, quid remanet ultra quo
aliquod aliud amemus ? In dileccione uero Dei est dileccio
proximi. Sicut ergo qui Deum diligit hominem non dili-
gere nescit, ita qui Christum uere nouit diligere, nihil in eo
1. Short texts "Item dum." 2. (k) "nitentis."
LOVE ALL IN GOD 201
nisi Deum probatur amare. Itaque omne quod diligimur
uel diligimus, totum ad Deum, fontem amoris, referamus.
Quia qui totum cor humanum sibi iubet tribui ; eciam
omnes affectus omnesque motus mentis in ipso cupit infigi.
Porro qui uere Deum diligit, nihil in corde suo preter Deum f- 346
sentit, et si nihil aliud sentit, nihil aliud habet ; sed quicquid
habet pro Deo amat, et non amat nisi quod Deus uult ipsum
amare. Ergo non amat nisi Deum, et sic tota eius dileccio
Deus est.
Iscius profecto amor uerus est, quia conformat se
Creatori suo, qui omnia propter semetipsum operatus est,
ita et ipse omnia propter Deum diligit.] Quippe l quando
amor eternitatis in animabus nostris ueraciter accenditur,
omnis sine dubio mundi uanitas, omnisque carnalis dileccio
non nisi stercus uilissimum reputatur. Atque dum mens,
iugi deuocioni dedita, nihil nisi Conditoris sui bene placen-
ciam appetit, mirabiliter in se ardore amoris ignescit,
quatinus paulatim in spiritualibus bonis proficiens et suc-
censens, modo in lubricam et latam uiam que ad mortem
ducit non decidat, sed pocius igne superno erecta usque in
contemplatiuam uitam exeat et ascendat.
Non enim contemplatiua uita ab aliquo in hac lacrimarum
ualle uel ad modicum perfecte adquiritur, nisi prius cor eius
eterni amoris facibus funditus inflammetur, ut uidelicet cor
suum igne amoris ardere senciat, et conscienciam suam
mellita suauitate liquefied cognoscat. Sic nimirum uix
uere contemplatiuus efficitur, dum et gustando dulcedinem
et senciendo ardorem, pro amoris magnitudine multociens
pene moriatur. Unde et in corporeis amplexibus eterni
amoris quasi iugiter figitur, quia, incessanter contemplando,
ad illud lumen incircumscriptum uidendum toto desiderio
ascendere conatur. Denique, talis uir nullam nisi diuinam
consolacionem in anima sua nouit admittere, in cuius amore
iam languens, ad finem uite presentis cogitur anhelare,
clamans anxie cum psalmista, Quando ueniam et apparebo
1. Short texts " Item quando amor."
202 SACRED AND PROFANE BEAUTY
ante faciem Dei. 1 Hie est amori perfectus, [sed utrum iste
status in amore semel habitus aliquando posset amitti, non
incongrue queri potest. Dum autem homo potest
peccare, potest et caritatem amittere. Sed non posse
f. 35 peccare, non est in statu uie sed patrie ; ergo
omnis homo quantumcumque perfectus est in hac uita,
adhuc peccare potest eciam mortaliter. Quia fomes peccati
nullo uiatore plene extinctus est, secundum legem com-
munem. Si autem aliquis talis esset qui nee concupiscere
nee temptari posset, secundum hoc magis pertineret at
statum patrie quam uie, nee esset ei multum non delinquere
cum non posset peccare. Ego penitus ignoro si talis sit,
uiuens usquam 2 in carne ; quia, (pro me loquar,) caro con-
cupiscit aduersus spiritum et spiritus aduersus camera; 3 et
condelector legi Dei secundum interiorem hominem, sed
nescio adhuc tarn amare quod possum concupiscenciam
penitus extinguere.
Estimo tamen quod unus est gradus perfecti amoris,
quern quicumque attigerit, ilium deinceps numquam perdit.
Aliud est enim posse perdere, aliud semper tenere quod non
uult amittere eciam si possit. Abstinent uero se perfecti
quantum in se est ab omni re qua eorum perfeccio uel posset
destrui uel eciam impediri. Cum libertate arbitrii diuina
gracia sunt repleti, qua assidue excitantur ad bonum
amandum, loquendum, et agendum : et a malo cordis, oris,
et operis retrahuntur. Cum ergo homo ad Christum per-
fecte conuersus, cuncta transitoria despexerit, et se in solo
Conditoris desiderio immobiliter, ut mortalibus pro cor-
rupcione carnis permittitur, fixerit : tune nimirum uires
uiriliter exercens, primo quasi aperto 4 celo supernos ciues
oculo intellectuali conspicit, et postea calorem suauissimum,
quasi ignem ardentem sentit. Deinde mira suauitate
imbuitur, et deinceps in canore iubilo gloriatur. Hec est
ergo perfecta caritas, quam nemo nouit nisi qui accipit, et
qui accipit nunquam amittit, dulciter uiuit, secure morietur.
1. Psalm. 41, 3. 2. (7) unconnected, " quisquam." (k) " unquam."
3. Gal. 5, 17. 4. Cf. cap. 15, p. 189.
CONTINUAL PRAYER 203
CAP. 20.
(De utilitate et dignitate oracionis et meditacionis.)
Ad hanc mentis stabilitatem adquirendam et retinendam,
iugis oracio multum adiuuat. Quia si intencione fundatur,
uirtutem demonum eneruat. Quamuis enim Deus omnia
sciat, eciam antequam quicquam petamus, cognoscat per- f. 356
fecte quid uolumus petere, tamen multiplLi de causa
debemus orare; quia Christus ad orandum exemplum
prebuit, quando in oracione solus in monte pernoctauit; et
quia preceptum est apostoli, Sine intermissione orate;
oportet enim orare et non deficere. 1
Item ut mereamur graciam in presenti et gloriam in
futura, unde petite et accipietis. Qui petit accipit, et
pulsanti aperietur. 2 ]
Item quia angel i offerunt oraciones nostras Deo, ut iuuent
ad implecionem earum. Cogitaciones uero et desideria soli
Deo nuda sunt et aperta. Sciunt tamen angeli quando
sancti digna et sancta cogitant, et cum amore eterne uite
uehementer inflammantur, per reuelacionem Dei et experi-
enciam exteriorum accionum, quia uident eos soli Deo
deseruire. 3 [Unde ad Danielem dixit angelus : Uir
desideriorum ex.* Item quia per continuam oracionem
incenditur animus igne diuini amoris. Ait enim Deus per
prophetam Nonne verba mea quasi ignis ardens et quasi
malleus conterens petras ? 5 Psalmista eciam dicit : Ignitum
eloquium tuum uehementer. 6 Sed nunc multi sunt qui cito
reiciunt uerbum Dei ab ore suo et a corde, non sinentes illud
ibi quiescere in se, et ideo non succenduntur calore con-
solacionis, sed frigidi remanent in torpore et negligencia
eciam post innumeras oraciones, et scriptuarum medita-
ciones, quiaperfecto mente nee orant nee meditantur. Cum
alii qui omnem accidiam excuciunt, infra breue tempus
ualde sunt igniti et Christi amore ardentes. Unde recte
subdit, et seruus tuus dilexit illud. Ideo enim accensus est,
1. I Thess., 5, 17. 2. Luc. 11, 10. 3. (g) "seruire." 4. Dem., 9, 23.
5. ler. 23, 29. 6. Psalm. 118, 140.
204 PRAYER AND MEDITATION
quia dilexit uerbum tuum Domine : scilicet, meditari, et
secundum illud operari. Quesiuit te pocius quam tua et
accepit a te et te et tua. Alii famulantur tibi ut habeant tua
f. 36 et parum curant de te ; fingunt uero se uelle subire serui-
cium tuum ut adquirant mur.di honorem, et appareant inter
homines gloriosi : sed dum gaudent inuenisse pauca, multa
perdunt : quia te et tua, et se et sua.
Item orare debemus ut salui simus. Hinc lacobus
hortatur dicens : Orate pro inuicem ut saluemini. 1
Item ne pigritemur, et ut in bono continue occupemur.
Unde dicitur uigilate et orate ne intretis in temptacionem. 2
Semper enim debemus aut orare aut legere aut meditari cum
aliis utilibus actibus, ut inimicus noster nunquam nos
inueniat accidiosos. Sed attendendum est cum omni dili-
gencia ut uigilemus in oracionibus, scilicet manibus, cogita-
cionibus, non sopiamur : que distrahunt mentem et faciunt
obliuisci quo tendebat, et omnino impediunt, si presunt
effectum superare deuocionis, quam mens orantis perciperet,
si cum uigilancia et solicitudine atque affectu oraret.]
CAP. 21.
(Quod uita contemplatiua dignior et magis meritoria est
quam actiua, et de utrisque, et de predicacione et
prelaciis.)
f. 80 Dubitatur autem a quibusdam que uita sit magis
meritoria et nobilior, scilicit, contemplatiua uita an actiua.
Nonnullis uidetur quod actiua sit magis meritoria propter
plura opera et predicacionem que exercet. Sed hii errant
nescientes, quia uirtutem contemplatiue uite ignorant. Sunt
tamen multi actiui meliores aliquibus contemplatiuis; Sed
optimi contemplatiui superiores sunt optimis actiuis.
Dicimus ergo quod uita contemplatiua simpliciter suauior
est, nobilior et dignior, et magis meritoria quantum ad
premium essenciale, quod est gaudium de bono increato.
Quia ardencius diligit Deum, et maior gracia requiritur, si
1. lac. 5, 16. 2. Matt. 26, 41.
IS ACTIVE LIFE MORE FRUITFUL? 205
contemplatiua uita recte ducatur, quam actiua. 1 Racio
feruencioris amoris in contemplatiua uita quam in actiua est,
quia contemplatiui in quiete sunt mentis et corporis, et ideo
pre cunctis mortalibus suauitatem gustant eterni amoris.
Actiui uero in labore et discursu exteriori seruiunt Deo, et
in interna quiete modicum immorantur. Unde delectari
non possunt nisi raro et breuiter. Contemplatiui quippe
quasi iugiter fruuntur amplexibus amati sui.
Opponunt autem quidam dicentes : " Actiua uita fruc-
tuosior est," quia facit opera misericordie, et predicat et f. 806
huiusmodi alia agit : ergo magis meritoria est. Dico quod
non, quia talia opera pertinent ad premium accidentale quod
est gaudium de bono create. Unde sic potest unus, qui
assumetur in ordinem.- 2 angelorum, habere aliquid quod ipse
non habebit qui erit in ordine cherubyn uel seraphyn ;
scilicet, gaudium de aliquo bono creato quod fecit in uita
sua ; quod alius qui excellit in amore Dei quasi incompara-
biliter non fecit. Sicut sepe contingit quod aliquis minoris
meriti bonus est et predicat ; alius non predicat, qui multum
magis amat. Numquid iste que predicat ideo melior?
Non. Sed iste qui plus amat superior et melior est,
quamuis ille minor pro predicacione meritum habebit : quod
iste maior non meruit, quia non predicauit. Patet ergo
quod hoc non est sanccior uel excellencior propter exteriora
opera que agit. Deus enim qui est inspector cordis magis
remunerat uoluntatem quam opus. Dependent enim opera
ex uoluntate, 3 non uoluntas ex opere; quia quanto quis
ardencius amauerit, tanto ad alcius premium ascendit. Est
autem in ueris contemplatiuis uiris quidam feruor mellifluus,
et affluencia diuine dileccionis, ex quibus permanentibus
immittitur in eos canora iubilacio, cum inestimabili
amenitate. Et hec in actiuis in hac uita nunquam inueniun-
1. (g) " actiua racione feruencioris amorisque in contemplatiua est."
2. (g) (k) "ordine."
3. Cf. p. 57, the passage from S. Anselm's letter to the recluses,
which nearly all the snort texts incorporate in the Incendium. " Omnis
accio laudabilis siue reprehensibilis ex uoluntate habet laudem uel repre-
hensionem, .... iudicatur tamen a Deo unusquisque de propria uoluntate."
Patrol. Lat. clix, 167.
206 ACTIVE AND CONTEMPLATIVE LIFE
tur, quia tantum celestibus non intendunt ut sic in Ihesu
iubilare mereantur, et ideo merito actiua uita postponitur,
et contemplatiua in present! et in future digne prefertur.
Unde in ferculo 1 ueri Salomonis columpne sunt argentee,
et reclinatorium aureum. Colunpne cathedre sunt fortes
sustentatores et boni rectores ecclesie. Hec sunt argentee,
quia in conuersacione sunt clari, in predicacione sonori.
Reclinatorium aureum sunt uiri contemplatiui in quibus, in
summa quiete existentibus, specialiter reclinat caput suum
Christus. Nam et ipsi in ipso 2 singulariter requiescunt.
81 Hii sunt aurei, quia puriores et cariores sunt in honestate
uiuendi, et rubicundiores in feruore amandi ac contem-
plandi. Porro Deus predestinat electos suos ad diuersa
ministeria perimplenda. Non enim singulis datum est ut
omnia officia exequerentur : sed singuli habent quod suis
statibus magis congruit. Unde apostolus ait : Unicuique
nostrum data est gracia secundum mensuram donacionis
Christi. 5 Alii enim elemosinas ex iuste adquisitis faciunt.
Alii usque ad mortem ueritatem defendunt. Alii uerbum
Dei clare et fortiter predicant, et aliis predicandum in scrip-
turis suis manifestant. Alii pro Deo magnam penitenciam
et miseriam in hac uita tolerant. Alii per donum contem-
placionis soli Deo uacant, et ad amandum Christum se
prorsus mancipant. Sed sine dubio inter omnes status qui
sunt in ecclesia precipuo gaudent munere qui, contem-
platores effecti in diuino amore, iam meruerunt canendo
iubilare.
Si quis autem utramque uitam possit adquirere, scilicet,
contemplatiuam et actiuam, et ipsas retinere et implere,
magnus esset ille, ut uidelicet corporate impleat ministerium
et nihilominus in se sonorum celicum senciat, et in gaudium
eterni amoris canens liquefiat. Nescio si unquam aliquis
mortalis hoc habuit : mihi impossible uidetur quod
utrumque simul fiat. Christus uero inter homines non est
numerandus in hac parte, neque beata Mater eius inter
mulieres. Christus enim non habuit uolubiles cogitaciones
1. Cf. Cant. 3, 9. R.V. "palanquin." 2. (g) " Christo." 3. Ephes. 4, 7.
PREACHING AND PRELACY 207
neque contemplabatur communi modo quo sancti in hac
uita contemplantur. Non enim indignit laborare quemad-
modum nos indigemus, quia a principio concepcionis sue
uidebat Deum. Per magna nimirum spiritualium operum
uenit in nos canorus iubilus, et sonum suscepimus
suauissimum e celis, ac deinceps in quiete persistere
appetimus, ut iugi suauitate gaudeamus. Qui ergo actiuam
uitam nobiliter administrat, ad contemplatiuam uitam
ascendere conetur. Qui uero dono superne contemplacionis f- 816
predicto modo sublimatur, ad actiuam non descendat, nisi
forte compellatur regimen accipere christianorum : quod
tamen raro uel numquam estimo contigisse. Alii autem
contemplatiui bene possunt ad hoc eligi, quia minus feruore
amoris sunt imbuti. Minores namque sancti ad officium
prelacionis quandoque sunt magis apti quam maiores, quia
circa exteriora congruencius se habebunt qui in interioribus
desideriis perfeccius quiescere non potuerunt.
CAP. 22.
(Quod incendium amoris uicia et peccata purgat, et de
signis uere amicicie.)
Incendium amoris in animam ueraciter assumptum cuncta
uicia expurgat, diminutum et superfluum euacuat, et omn jm
uirtutum decorem plantat. Cum mortali peccato numquam
stat, etsi cum ueniali. Sed tamen tarn ardens potest esse
motus et affectus amoris in Deum, quod eciam omnia
uenialia consumit, eciam sine actuali cogitacione illorum
uenialium, quia dum uerus amator in Deum uehementi ac
feruenti desiderio fertur, omnia displicent ei, que a Dei
uisione retardant. Dum enim in canoro iubilo letatur, cor
eius exprimere non ualet quod celicus degustat, unde et
amore 1 languet.
Perfecti namque uiri numquam portant secum ad futuram
uitam cremabilia, quia omnia peccata sua in ardore amoris
Christi consumuntur. Sed ne quis frustra estimet se per-
1. (g) " auide."
2 o8 LOVE PURIFIES
fectum esse cum non sit, audiat quando quis habet in se
perfeccionem. Hec enim est uita perfectorum : omnem
curam secularium negociorum abicere, parentes et propria
propter Christum relinquere, omnia transitoria bona propter
eternam uitam contempnere, carnalia longo labore destruere,
petulanciam et omnes motus illicitos, quantum possibile est,
refrenare, in solo Conditoris amore inardescere, post amaros
gemitus et immensa spiritualium operum exercicia 1 superne
contemplacionis dulcedinem sentire : et sic, ut de priui-
legiatis loquar : pro gaudio diuine dileccionis in cantum
spiritualem uel in celicum sonum contemplando suscipi, et
f. 82 in interna quiete, semotis perturbacionibus, suauiter
immorari : quatinus dum uiro Dei exterius nil libet agere :
eterni amoris delicias in carmine canoro et ineffabili iubilo
interius rapitur personare. Sic nimirum talem suauitatem
habebit in mente qualem habent angeli in celo, licet non
tantam. Hoc quippe modo efficiatur 2 quis perfectus et non
indigebit igne purgari post hanc uitam, quam ardenter in
carne existentem ignis exurit Spiritus Sancti.
Et tamen iste perfectus amor non facit ut homo omnino
non peccet, sed ne aliquod peccatum in ipso duret quod non
statim igne amoris adnihiletur. Talis quidem amator Ihesu
Christi non dicit oraciones suas more aliorum hominum,
eciam iustorum, quia in sublimitate mentis positus atque
amore Christi raptus supra se suscipitur in mirabilem
iocunditatem, et infuso in se sono diuinitus, quasi cum
quadam pneuma 3 canens, preces modulatur, eciam ab ore
offerens in melodia ab humanis sensibus secreta sibi et Deo
perspicua. Uigor enim uel uirtus spiritualis in ipso iam
in tantum carnis grauedinem superauit, ut possit in Christo
assidue delectari, cuius cor, in igne amoris conuersum,
supernum sensibiliter sentit calorem, ut magnitudinem tarn
ardentis amoris uix sufficiat sustinere, ne dissoluatur : sed
conseruat bonitas Dei usque ad tempus statutum, qui dedit
illi ut tantum amaret, et ueraciter dicat Amore langueo.
1. (g) "exercia." 2, Short texts "efficitur." 3. (g) " pneumate."
HE HATH GREAT JOY, WHO HATH GOD 209
Uelut seraphym succensus ardet, et amat, canit et iubilat,
laudat et estuat. Et tanto fit acceptabilior quanto in amore
est feruencior. Non solum mortem non timet sed et mori
letatur, cum apostolo dicente : mihi, inquit, Christus uiuere
uita est, et mori gaudium. 1
CAP 23.
(Quod amor perfectus nihil cum Deo permiscet, et quare,
et quod amare necesse est, et de excecacione carnalis
amoris.)
[Si sordes scelerum et uicia seculi perfecte relinguimus, f. 36
nihil est quod preter Deum amamus. Nam quid aliud in
proximo quam Deum uidemur diligere, dum non nisi
propter Deum et in Deo ipsum uolumus amare. Quomodo
uero esset Deus omnia in omnibus si in homine aliquid
remaneret alieni amoris ? Non autem habet quis gaudium,
nisi de bono amato. Quanto ergo quis Deum amplius
dilexit : tanto nimirum in ipso uberius gaudebit, quia quo
aliquem rem instancius ac feruencius desideramus : eo ipsa
adquisita, intensius gaudemus. Gaudium uero ideo quis
habet, quia Deum habet, et Deus est illud gaudium quod
profecto nemo illorum habet qui aliquid querunt preter
Deum. Si uero propter meipsum quicquam desidero et
Deum meum illius desiderii finem non pono, manifestum f. 366
est quod mei ipsius factus sum proditor, et culpe latentis
apertus ostensor. Deus uero eo modo uult diligi, ut nemo
secum in amore debeat misceri. Quia si cor tuum diuidis
et cum illo aliud amare non pertimescis, sine dubio scias
amorem tuum a Deo deseri, qui partem amoris non dignatur
contemplari. Aut uero totum aut nihil accipit quia totum
redemit. Dampnata siquidem fuerunt corpus et anima tua
in peccato Ade patris tui. Descendit ergo Deus in uterum
Uirginis et factus homo precium dedit tue liberacionis, ut
non solum animam tuam a potestate demonum eriperet : sed
eciam ut corpus cum anima in fine seculi beatificaret.
1. (/) (h) (k) (1) (m) (n) (o) (q) (w) give the quotation (Phil, 1, 21)
thus loosely, (a) and (g) correct it to " et mori lucrum."
210 THE OBJECT OF LOVE
Habes ergoprecepta uite eterne ; si uis ingredi ad regnum
perditum, et iterum sanguine Christi recuperatum, te
obseruare oportet Christi mandata. Et quemadmodum
quidem desideras in plenum et perfectum gaudium post
mortem tuam ascendere, it? te oportet reminiscere in hac
uita : pleno et perfecto corde Deum amare. Alioquin sicut
te cum nunc ad dileccionem Dei non tribuis : ita tune non
plenum gaudium sed eternum tormentum habebis. Quia
dum uero Creatori tuo integra dileccione non intendis,
creaturam profecto Dei ultra quam honestum est et licitum
amare probaris. Non enim potest esse anima racionalis
sine amore, quamdiu in uia est. Unde et amor eius est pes
eius, quo post hanc peregrinacionem ad Deum uel ad
diabolum defertur, ut ei tune se subiectum uideat, cuius hie
uoluntati seruiebat.
Amari autem aliquid non potest nisi propter bonum quod
est aut existens aut apparens, et quod amato inest, uel certe
inesse estimatur.Hinc est quod amantes corporalem speciem
uel diuicias temporales quasi per prestigium falluntur.
f, 37 Quia non est in istis uisibilibus, que uel tactu senciuntur uel
oculo uidentur, delectacio que apparet, aut gloria que
fingitur, aut fama que captatur.
Nemo ergo est qui dampnabilius animam suam negligit,
quam qui in mulierem propter luxuriam oculum suum figit.
Dum enim oculi uisus animum incendit, mox de uisa
cogitacio intrabit, et in corde concupiscenciam general, et
interiorem naturam deformat. Unde subito, noxii ignis
aduscione obuoluitur, et ne districti iudicis sentenciam
uideat excecatur. Sic quoque raptus animus ab intuitu
celescium amore immundo ac maligno, signa sue dampna-
cionis foris ostendere non desinit, et nisi parturiat immun-
diciam quam conceperit, de prosperitate penitus diffidit.
Porro concepit dolorem in concupiscenciam dolorosam, unde
merito pariet iniquitatem, quia tanto cicius in lutulentam
delectacionem dilabitur quanto de quam magno anime sue
periculo errat, querere non conatur. Auferuntur itaque
iudicia Dei a facie eius. Dum enim in carnalibus desideriis
MOST PERILOUS OF ALL 211
delectari incipit, in quam miserie lacum precipitat non
attendit. ludicium quippe Dei est quod qui sponte, con-
tempto Deo, in mortali peccato deicitur, inuitus post hanc
uitam, Deo iudicante, condempnetur. Non enim poterit se
in futuro ab inferni morsibus defendere, qui in hoc present!
positus criminalia peccata, (cum potuit), noluit toto posse
suo declinare, et declinando ordiri.
CAP. 24.
(De feditate luxurie ac periculo et tactu. Item de malo
auaricie, et de inepta leticia.)
Cum quis propter purum amorem Dei et uirtutis et f. 376
castitatis non nubit sed in continencia et omnium uirtutum
ornatu uiuere satagit, sibi procul dubio magnum nomen in
celestibus adquint. Quia sicut hie Deum non cessat
diligere, ita et ibi ab eius nunquam cessabit laude. Matri-
monium autem in se bonum est, sed cum homines pro
explenda libidine, sub uinculo matrimoniali se astringunt,
bonum profecto in malum uertunt, et unde putant se
proficere, inde non cessant deteriores esse. Qui uero ex
hac intencione coniugium diligit, quia ex hoc diues fieri
confidit, sine dubio lasciuie frenum laxare nititur, deliciis ac
diuiciis affluens, non modicam medicinam carni lubrice se
inuenisse gloriatur. Porro peruersi uiri sunt qui eciam in
proprias uxores propter eorum pulchritudinem immoderate
inardescunt, et tanto cicius ipsorum corpus a uiribus
frangitur, quanto magis in explendis desideriis carnis
relaxatur. Dum uero delectantur, deficiunt; et dum pros-
perantur, pereunt; et dum quasi per uoluptates concupitas
se saciare satagunt, uires eciam mentis et corporis miser-
abiliter effundunt.
Nihil siquiden periculosius est, nihil turpius, nihil
fetidius homini, quam in amore mulieris mentem suam
effundere, et in earn quasi in beatam requiem anhelare.
Post factum nimirum cito uilescere incipit, quod antea
maxima anguscia pro summa beatitudine concupiuit.
2i2 WOMEN AND GOLD
Cognoscit quidem postea, dum breuem delectacionem et
longam anxietatem excogitat, quod in tali amore uecorditer
et turpissime deuiabat. Liquet namque quod ligabatur
fortiter uili uinculo debilis uanitatis. Sed quia ad Deum se
toto corde conuertere noluit : miseriam suam priusquam
f. 38 illam expertus esset non cognouit. Ideoque in lacum cap-
tiuitatis cecidit, quia ad solem glorie non respexit. Si enim
eterne uite dulcedinis uel guttam perciperet, nunquam
carnalis pulchritudo que est fallax et uana gracia menti sue
tarn dulcis appareret. Sed heu quia miserabile delecta-
mentum in oculis omnipotentis Dei non attendit, fetidum et
odiosum in sua profecto consciencia se nescit deprehendere
illusum. Nemo denique potest se illicebris carnis tribuere,
et a semitis equitatis non errare. Unde enim ignis terreni
amoris mentem hominis inflammare non desinit : in ea
nimirum omnem humiditatem diuine gracie consumit,
eamque inanem et aridam faciens semper suum calorem facit
excrescere, et de igne auaricie eciam ignem luxurie suscitare,
ut miro modo insaniens captiua anima, nihil nisi carnalia
desideria aut diuicias multiplicare cupiat, in eisque finem
suam ponens, iugiter habendum inardescat, unde et dum
tormentum non uidet ad quod properat. De uerbis Dei et
eius preceptis nihil curat; et quia sola ista exteriora et
uisibilia solacia appetit : in interioribus et inuisibilibus
excecatus, quasi clausis oculis ad ignem uadit. At uero
cum infelix anima a corpore exuta fuerit, sciet cito indubi-
tanter in sua manifestacione quam misera extitit, dum in
carne fuit, que se non solum innoxiam sed et feliceni
putauit.]
In omnibus ergo que agimus semper plus de mundicicia
mentis quam corporis curemus. Minus enim malum est
carnem mulieris nudis manibus tangere, quam mentem
mala delectacione inquinare. [Si uero mulierem tangimus
et tamen in corde nihil nisi bonum cogitamus, peccatum
f. 386 profecto dici non debeat. Licet tamen per hoc aliquid
temptacio carnis surgat, quia in malum homo non corruit,
dum mens in Deo fixa consistit. Cumque quidem cor
DEGRADATION OF SOLOMON 213
tangentis in diuersa desideria rapitur; uel alias eciam in
malam dulcedinem deflectitur, et non cito amore Conditoris
uirtutumque constancia refrenatur : scias sine dubio quod
homo ille culpam in se immundicie sustinet, etsi longe, non
solum a femina, et eciam ab homine distet.
Et quidem si uir fidelis infideli mulieri coniungitur,
proximum est ut eius mens ad infidelitatem conuertatur.
Mos enim est mulierum ut cum se ultra modum a uiris
amari senserunt, per blandicias allicientes corda illorum
decipiant, et ad ea que illarum nequissima uoluntas suggerit
attrahant, quos per manifestam locucionem, prius attemp-
tabant. Salomon namque sapiens erat, et fidelis Deo per
aliquod tempus extitit, sed postea propter nimium amorem
quo mulieribus adherebat, a fidelitate et preceptis Dei
uilissime defecit ; tanto dignior grauius percelli, quanto in
magna sapiencia positus, se a stulta muliere permisit
superari. 1 Nemo ergo sibi inaniter blandiatur, nee de se
presumens dicat, securus sum : non timeo; non me fallere
potest demulcens seculum, cum audit iam de sensatissimo
uiro, insensatissimum effectum.
Spiritualis quippe fornicacio eciam auaricia est, eo quod
cupidus propter amorem nummorum sinum suum expandit
ad prostibulum demonum. Cum uero ante nimiam dilec- f. 386
cionem pecunie Deum uerum sponsum dilexit, et ipsum
iam propter inordinatam concupiscenciam deserit, atque
procatores malos in se assumit : quid aliud nisi fornica-
cionem et idolatriam facit ? Conemur ergo cor nostrum in
oculis omnipotentis Dei mundum in quantum possumus
ostendere, et omnes uenenosas delectaciones suffocare, etsi
quicquam in nobis quandoque propter fragilitatem agitur,
in corde tamen coram Deo nihil nisi perfectum et summum
uideatur. Quandoque enim quibusdam ex nimia hilaritate
uilescimus, quandoque in uerbis et uisu gaudemus, et
quamquam ista et hiis similia coram Deo bono animo
possunt fieri : coram hominibus tamen non nunquam ad
1. (d), f. 3166 is here misbound, and continues, "nisi forte aliqui ,"
from the last chapter of the Incendium, p. 277. The omitted portions
are on ff. 329-3406.
2i4 WOMEN AND GOLD
excessum non ignoramus interpretari ; et ideo modus
habendus est, ut caute custodiam nobis non negligamus
ponere, ubi timemus quod in aliquo possumus mali speciem
inferre.] Seruis uero Christi Deo adherere bonum est, quia
et in ipsius desiderio feruorcm ignis Spiritus Sancti per-
cipiunt et delicias amoris eterni cum suauissimo celi sono
melliflui canunt. Unde et melliflui facti sunt celi, scilicet
sancti, qui tanto ardencius Christum diligunt, quanto pro
eis ipsum plura tolerasse cognoscunt. Dum enim mens
sanctorum eternitatis amori inseparabiliter immittitur, et
dulcedinem celestis uite saltern raptim quamuis cum melodia
se pergustasse gloriatur.
CAP. 25.
(De amore perfecto et que requiruntur ad consequendum
iubilum, et de dileccione et correccione.)
f. 826 Excellencia premii in magnitudine amoris existit, ut
nimirum amans ardeat igne inextinguibili, et intra se
suauitate celica repleatur. Qui enim amplius amat, superior
in regno constituitur. Iste autem amor in corde est, et quo
plus Deum suum diligit, eo in ipsum maius gaudium sentit.
Errant ergo qui autumant eum tantum amare qui non nisi
raro uel breuiter experitur gaudium amoris, quantum ipsum
qui tota die quasi in dulcoribus debriatur. Quidam enim
cum difficultate amant, quidam cum facilitate : sed amor
Dei eo est beacior quo facilior, eo facilior quo feruencior ;
eo feruencior, quo dulcior; eo dulcior, quo maior. Maior
est in quiescentibus quam in laborantibus ; ergo qui
continue quiescunt et feruenter diligunt : superiores sunt
illis qui quandoque quieti dediti sunt, et quandoque ad
ministranda exteriora intendunt.
Nihil quidem melius est dileccione mutua, nihil suauius
caritate sancta. Amari enim et amare dulce est commer-
cium tocius uite humane : eciam angelice atque diuine
delectamentum et beatitudinis precium. Si ergo queris
amari, ama : quia amor uicem rependit. De amore bono
GAIN LOVE WITH DILIGENCE 215
nemo unquam perdidit, qui finem amoris non permisit.
Nescit profecto letari qui amore non nouit inardescere. Et
eo quippe nullus unquam beacior efficitur quam qui extra
se a uehemencia amoris defertur, et pre diuini amoris
magnitudine intra se excipit 1 sonoram suauitatem laudis
eterne. Sed non cito cuiquam hoc contingit, nisi cum
conuersus ad Deum se mirabiliter exercuerit, omnemque
appetitum mundane uanitatis a se eiecerit. Plerumque f. 83
Deus infundit ipsam ineffabilem iubilacionem amantibus
ipsum. Mens enim ad mundiciam disposita, cogitacionem
accipit a Deo eterni amoris : mundata est cogitacio quando
in canticum spiritualem consurgit. Cordis enim claritas
sonum celicum habere meretur; et ut laus Dei in iubilo
persistat, animus igne diuino accenditur atque ineffabili
dulcedine iocundatur. Sed quamuis hoc mundum perfecte
relinquat, leccioni, oracioni, et meditacioni, uigiliis et
ieiuniis iugiter et instanter insistat, mundiciamque mentis
ac consciencie consequatur, ita ut more desideret propter
gaudium supernorum, dissoluique cupiat et esse cum
Christo : nisi mens eius cum Christo inestimabiliter 2
adhereat, et langueat cogitacionibus certis et determinatis,
et omnino amorosis et sine fine intentis, quas ubicumque
fuerit, sederit, uel ierit incessanter meditetur : intra se non
querens nisi ut amet Christum : profecto non suscipiet
sonum celicum, nee in canoro iubilo Ihesum et eius laudes
personabit, uel in mente uel in ore.
[Superbia siquidem confundit plurimos, dum enim se
aliquid egisse estimant, quod ceteri non amabant, statim se
aliis preferunt et ipsis forte meliores apud se immerito post-
ponunt. Sed sciant quod ille nondum nouit seipsum
diligere qui communem naturam in proximo presumit con-
tempnere. Quia et condicioni sue iniuriam facit, qui ius
suum in altero non agnoscit. Unde et humane societatis
ius uiolat, qui communionem nature in proximo non
honorat. In hoc ergo errant homines ab amore Dei, nee
ad eius dileccionem sciunt pertingere quia proximum suum,
1. Short texts " exceperit." 2. (g) (A) " ineffabiliter."
216 THE DESIRE OF A PERFECT LOVER
ut tenentur non student amare. Aut enim peccantem
omnino incorrectum dimittunt, aut si corrigere uel compere
incipiunt, cum tanta asperitate et rigore uerba proferunt,
quod sepe corrigendi peiores fiunt. Deberent enim cum
mansuetudine loqui, ut per dulcia uerba possint attrahere,]
quod immoderata correccio cogit nequius peccare.
CAP. 26.
(De suspiriis, uoto et humilitate perfecti amatoris, et de
imparitate amoris mundialis et Dei, et de meditacione.)
Uox languentis anime amore eterno ac specie querentis
sui Conditoris personat. Osculetur me, inquit, osculo oris
sui, 1 scilicet, delectet me unione Filii sui. Ideo enim amore
langueo, quia quern diligo in suo decore cernere tota mente
concupisco. Interim autem in labore et certamine pere-
grinacionis mee sui amoris dulcedine me uisitet, et ad
f. 836 ipsum cor meum transferendo affectuum superiorum calore
delectet, ac donee dilectum clare uidere potero, eius nomen
dulcissimum in mente mea retentum canens cogitabo. Uere
nimirum eciam in hoc presenti seculo deliciis fruitur, qui
Saluatoris sui desideriis astare delectatur. Nihil enim
iocundius quam Ihesum canere : nihil delectabilius quam
ipsum audire. Auditus enim mentem letificat, cantus autem
ad ipsum leuat. Dumque illis careo quasi fame siti
suspirans egens et desolatus mihi uideor, cum enim dul-
cissimi mei amplexus et oscula sencio, quasi deliciis inenar-
rabilibus affluo, quern sola dileccione sue immense bonitatis
ueri amatores omnibus anteponunt.
Ueniens ergo in me ueniat, perfectum amorem infun-
dendo, reficiat quoque cor meum perseueranciam dando,
accendatque et impinguet omne impedimentum amoris
auferendo. Quis ergo dicet ilium ad fetentem carnis
immundiciam cadere, quem superne speculacionis superna
dulcedine Christus dignatur reficere? Propter hoc in
sequentibus suauiter canitur : Letabimur in te memores
uberum tuorum super uinum, 2 quasi dicatur : ' Tibi
1. Cant., 1, 1. 2. Cant., 1, 3.
HIS HUMILITY 217
honorem, tibi gloriam querimus, letamur in tuis gaudiis;
derelictis deliciis ac diuiciis temporalis uanitatis, que in
tantum amatores suos inebriant, quod eciam mala que
paciuntur non agnoscant. Et licet faciem tuam nondum
uidere possumus, tamen ita ardenter desideramus, quod si
in eternum uiueremus, alienum amorem non quereremus.
Quia quanto diucius uiuimus, tanto ardencius te cupimus,
et maius gaudium in tuo amore sentimus; anxiusque ad te
suspiramus, quia iugiter amantibus te nociua transeunt, et
prospera ac leta in spiritualibus succedunt. Ilia enim
anima te, O bone Ihesu, uere diligit, que cicius mortem
horribilem incurrere eligeret, quam alicui peccato consen-
tiret, nee uere et perfecte quis Christum diligit, qui aliquid
preter ipsum pertimescit. Cum diligentibus Deum omnia
cooperantur in bonum. 1 Perfectus enim amor uincit
penam. Uincit minas, quia non sentit timorem creature,
omnem elacionem expellit, humiliter cuicumque cedit.
Unde bene dicitur : Recti diligunt te. 2 Recti sunt humiles,
uere diligentes nihil negligentes, qui licet in summa per-
feccione existant, humillime tamen se gerunt et mente et
actu. [Ut quis uerus amator sit, dicat intra se :
" Omnes me excellunt in contemptu mundi et odio
peccati, in desiderio celestis regni, in dulcedine et feruore
amoris Christi, in caritate proximi. Alii florent uirtutibus,
alii fulgent miraculis, alii dono superne contemplacionis
sublimantur, alii sancte scripture secreta scrutantur. Cum
tantorum dignam uitam considero apud memetipsum quasi
in nichilum redactus, inter omnes infimus succumbo."
Recti ergo sunt qui terrenis fortiter fugiunt incuruari,
solis eternis gaudiis inhiantes, ab omni temporalium rerum
appetitu deficiunt, et eciam diuinum amorem uehementi
desiderio fugiunt. Et merito dicuntur Deum diligere qui
recta uia et plana caritate fulgida incedentes, nihil est preter
Christum quod sapiunt uel querunt. Quarum contrariis
per psalmistam dicitur : Obscurentur oculi eorum ne
uideant et dorsum eorum semper incurua, 3 scilicet, ut
1. Roman. 8, 28. 2. Cant., I, 3. 3. Psalm. 68, 24.
2i8 THE DESIRE OF A PERFECT LOVER
terrenis inhereant et eterna transitoriis postponant ; et ideo
effunditur super eos ira Dei, scilicet iusta uindicta cum
magno impetu obuoluencium tormentorum.]
Recti namque incessanter ad gaudium uisionis Dei, omni
f. 84 abiecta simulacione, corde, c r e, et opere intendunt. Nee
ad aliquam uanitatem superflue amandam, ne peregrinando
a semistis iusticie perturbentur, se flectunt. Qui ergo
placere Christo desiderat, nee pro bono nee pro malo contra
Christi uoluntatem quicquid agere presumat. Multum
enim est horribile ad ignem Gehenne descendere, sed magis
detestabile est uelle in peccato delectari, pro quo poterit
Christus sine fine amitti. Anima equidem a terrenorum
uiciis separata, et a carnis uenenosa suauitate alienata,
celestibus desideriis dedita immo et rapta, mirabili iocundi-
tate perfruens, quia iam quodammodo amoris dilecti leticiam
sentit, ut limpidus contempletur et delectabilius efficiatur;
eciam in hoc presenti os sponsi suauissimum et osculum
eius dulcissimum exposcit, clamans : '" Omnia terrena mihi
fastidio sunt : amorem dilecti sencio, potum mire consola-
cionis gusto, et assidue ipsam dulcedinem inardesco; et ne
a me elongata pre nimia temptacione deficiam. Amor me
facit audacem, ipsum quern diligo inuocare, qui me con-
fortando et implendo J osculetur 2 osculo oris sui. Quanto
enim magis a terrenis cogitacionibus eleuor, tanto amplius
concupita dulcedine fruor, et quo plus extinguuntur carnis
desideria, ueracius succenduntur eterna. Osculetur me
dulcore dileccionis sue reficiendo, osculo oris sui me stricte
amplectando, ut non defluam ; et graciam infundendo, ut
iugiter in amore crescam." Sicut lacte uberum nutriuntur
et sustentantur infantes 3 : ita electe anime ardenter in amore,
supernis deliciis pascuntur, quibus ad uisionem eterne
claritatis perducentur.
Dulciores certe sunt delicie amoris Christi omnibus delec-
tacionibus mundi et carnalis saporis; immo, omnis
imaginacio carnalium uoluptatum, omnis habundancia
terrenarum possessionum, in comparacione minime dulce-
1. (k) " amplectando." 2. Short texts " consoletur." 3. (g) (h) " pueri."
HIS REWARD 219
dinis que a Deo in electa anima infunditur miseria est et
abhominacio. Quanta enim differentia est inter summam
copiam secularium diuiciarum et maximam indigenciam
iscius mundi paupertatis : in infinitum maior est inter
suauitatem amoris tui, delecte mi, et delectamentum f. 846
mundani gaudii, quod carnales siciunt, mundani ambiunt,
et in quo solo gloriantur. Quia nihil amoris tui senciunt
in quo tantummodo delectari deberent. Spiritualia enim
carismata deuotam animam dirigunt ardenter diligere,
dulciter meditari, excellenter contemplari, suauiter orare,
digne laudare, solum Ihesum concupiscere, mentem a
peccatorum sordibus abluere, carnalia desideria extinguere,
terrena cuncta despicere, uulnera et crucem Christi in mente
depingere, atque infatigabili desiderio ad uisionem glorio-
sissime claritatis anhelando suspirare. Talia sunt unguenta
optima, quibus optime unguitur ac decoratur anima diuino
amore consecrata.
CAP. 27.
(De uera humilitate et aduersitatibus et sanctorum exemplis
et modo proficiendi, et meditacione passionis Christi.)
[Humiles 1 ueraciter non aliorum mala sed sua con- f. 39
siderant, non sua bona sed alterius laudant. Reprobi uero
econtra faciunt, quia magis aliena peccata quam sua
respiciunt, et in comparacione sua uel nulla esse uel parua
dicunt. Bona eciam sua, si aliqua esse contigerint, aliis
preferunt, quorum saltern bona minuere cupiunt que omnino
delere non possunt.
Duas quidem res audire dolui. Una fuit quando me
miserum quern solum despexi, cognoscerem laudari. Alia f. 396
erat quando proximum meum quern in Deo et pro Deo
dilexi, uiderem exprobrari uel detraccionibus morderi.
Uerumtamen tu qui mundum relinquis, et in uia paupertatis
Christum sequi conaris, teipsum cognoscere stude, quia si
uere concupiscenciis et actibus seculi renuncias, pro Christo
1. Newton has marked the absence of this passage by " Uacat. Quere
alibi."
220 THE PROFIT OF ADVERSITY
aduersa mundi letanter tolerare, prospero uero fortiter
fugere, te religas : quod si hoc ignorans non attendis, ab
amore Christi deceptus egrederis. Non ergo mireris si
diuersis angusciis fatigeris, et uariis temptacionibus
affligaris; quia si constanter resistis, dulcior et carior coram
Deo efficieris. Recordare quia tanquam aurum in fornace
probauit illos. 1 Qui enim amoris Christi dulcedinem
interius senciunt, tribulacionem libenter amplectentes,
terrenum solacium exterius omnino non querunt. Tantus
enim est dulcor infusus in mente uere Christum amantis,
quod si omne mundi gaudium in uno loco fuerit adunatum,
magis delectaretur in solitudinem currere quam illud semel
oculo respicere. Nee mirum quidem nam tota terrena con-
solacio sibi uidetur pocius desolacio quam recreacio. Non
enim potest anima uana gloria depasci que solito more
uisitatur gaudio amoris Dei, cuius cor a dilecto suo non
recedit, quia cicius mori eligeret quam Redemptorem suum
semel offendere uellet.
Ut autem et tu hanc graciam consequaris, peccatorum
penitencium exempla memoriter retine, sanctorum uitam
imitari conare, ut qui peccator es, tamen ad seruicium
Domini conuersus, per peccatores 2 ad regnum sublimates
ad spem respires, et per scrutacionem uite iustorum ab omni
elacione te restingas. Nam per memoriam rei melioris
humiliatur mens uiri sanccioris. Quia cuiuscumque uitam
scriptam inueneris uel relatam audieris, semper incom-
parabiliter illam uitam te digniorem existimabis. Tales
enim Christi amatores dicuntur, qui pro eius nomine aduersa
f. 40 et aspera mundi suscipiunt, prospera et omnia uana gaudia
contempnunt, despeccionibus, opprobriis et scandalis
saturantur, in suis laudibus torquentur, qui pro Deo
solitarie uiuentes, in uia morientes, ad consorcium
angelorum assumuntur in patria.
Ego enim in solitudinem fugi quia cum hominibus con-
cordare non potui, me nempe a gaudio sepe impediebant; et
quia non feci quemadmodum ipsi fecerunt, et errorem et
1. Sap. 3, 6. 2. (k) " penitenciam."
THE WAY OF PURGATION 221
indignacionem mihi imposuerunt : quamobrem tribula-
cionem et dolorem inueni, sed nomen Domini inuocaui. 1
Ne ergo in temptacionibus deficiamus, ab omni terrena
cupidine studeamus lacescere> 2 et eterne glorie coronam
iugiter in memoria retinere, ut uigilantes inuenti pro-
missam beatitudinem recipiamus. Interim autem tali
mensura utamur ut carnis concupiscencia funditus restingi
ualeat, corporalemque auiditatem discrete cor deserat, cum
corpus in seruicio Dei stabilis et fortis semper persistat.
Qui enim pro amore Ihesu omnia relinquit scilicet, uolun-
tatem habendi deserit, et perseuerans ac proficiens cum
gaudio dicet Inueni quern diligit anima mea :] 3 Inuenitur
enim Christus in corde quando in hoc sentitur calor dilec-
cionis eterne, que cupit queri sine ficcione. Descendit enim
Christus in animam in ardore mellifluo et canoro iubilo, ut
qui hoc habet gaudium audaciter dicat; " Inueni dilectum."
Qui uero dum orat mentem uidet supra tectum, immo supra
corporeum celum subleuari, si non deficiat, sed semper plus . '
et plus eterna sapere inardescat letabunde Christi clemen-
ciam expectet, quia infra paucos annos ad gloriosa con-
templanda se raptum senciet. Unde humili corde
proficiscens in profectum, donee ad eterne quietis consor-
cium peruenerit, non torpescat.
Si autem in oracione oculus cordis tui ad celescia con-
templanda rapitur, proximum est ut anima tua terrena
transcendens in amore Christi proficiatur. Qui quidem f. 40&
orando nondum ad superna sustollitur, meditari, orare,
uigilare non cesset discrete; donee sublimiora speculetur,
ne in terra iacens, angusciis et pressuris conculcetur.
Egredimini, inquit, filie Sion, scilicet, " O uos, anime
renate," et uidete regem Salomone in diademate* [scilicet,
intelligite Christum uere pacificum, pro salute nostra
passum. Respicite in eum, et uidebitis caput diuinum
spinis coronatum, faciem consputam, oculos preclaros pre
1. Psalm. 114, 4. 2. (7') uncorrected, "laett'acere." (k) " lacessescere."
3. Cant. 3, 4. This passage shows that the long text is continuous, the
short an abridgment.
4. (h) (i) (s) (t) (u) (x) '< diademate etc. (cf. p. 223n). Qui enim
Christum." Cant. 3, 2.
222 THE PROFIT OF ADVERSITY
inopia languentes, dorsum flagellatum, nudum pectus
cruentatum, uenerabiles manus perforatas, latus dulcis-
simum lancea sauciatum, pedes confossos, per totam
teneram carnem infixa uulnera, sicut scriptum est, et -planta
pedis usque ad uerticem cat>itis non est in eo sanitas. 1
Egredimini ergo ab illicebris et concupiscenciis uestris, et
uidete quid pro uobis sustulit Christus, ut penitus
eiciantur scelera, et ad incendium amoris erudiantur corda.
CAP. 28.
(Quod uerus amans terrena despicit, et ad superna anhelat,
et elacione uitanda et humilitate amplectenda.)
Attende miser homuncio quomodo in delectacione carnalis
uoluptatis dormit crudelitas uenture dampnacionis. Illis
ergo resistere debes, qui ea que Christi sunt cupiunt auferre,
scilicet, uirtutes. Priusquam enim cor tuum amore Christi
ardere poterit, cuiuscumque transitorie uanitatis appetitu
carebit. Quia mens spiritu Christi ardens, solo eternitatis
amore pascitur, que eciam in canoro carmine iocundatur.
Si enim iam dulcor eterni amoris in anima tua perseuerat,
sine dubio omnis carnalis nequicie lasciuiam destruit; et
f. 41 te in Christo delectans nihil preter Christum sentire per-
mittit; quia neque tu ab illo corruis, neque aliud quam
ipsum dulce sentis. Perfecti siquidem cum a corporibus
exuti fuerint, statim coram Deo presentantur, et in sedibus
beate requie collocati, quoniam Christum esse Deum uident,
et uacant.] Qui enim Christum uere incipiunt diligere,
postea in magno amoris gaudio ac mellifluis ardoribus
amorosa cantica Domino Ihesu non cessabunt personare.
Ipsum uero nihil terrenum delectat, qui Christum uere amat,
quia pre magnitudine amoris omne transitorium uilescit.
Oculo carnis corporalia cernuntur, sed humili corde et
mundo celescia iusti contemplantur, qui celestis specula-
cionis flamma sunt accensi 2 et a pondere preteriti 3 peccati se
relaxari senciunt, et a uoluntate iterum peccandi quiescunt,
1. Isai. 1, 6. 2. (g) " succensi." 3. (g) omits.
DESPISE THE EARTHLY, DESIRE THE HEAVENLY 223
quorum cor in ignem conuersum, nil terrenum amplectitur
sed semper superne penetrare conatur. [Porro qui ad
sanctitatem l ordinantur, in inicio sue conuersionis, timore
Dei scelera ac mundi uanitatis relinquunt, deinde stricte
penitencie carnem subiciunt, postea quidem amore Christi
omnibus proposito, quandam delectacionem celestis suaui-
tatis gustantes, in deuocione mentis uehementer proficiunt.
Unde de gradu in gradum ascendentes, spiritualibus uirtu-
tibus florent, sicque gracia Dei decorati, tandem ad perfec-
cionem perueniunt que in corde, locucione, et opere
consistit.] Quern uero amor Christi perfecte absorbuerit
ad ista exteriora capienda 2 tanquam mortuum facit; que
sursum sunt sapit, que sursum sunt querit, non que super
terram. Mens nimirum celestis regni desiderio suspirans,
in amore sponsi crescit, et de leticia infusa gaudens, ab
appetitu rerum terrenarum se exuit, ac ueri amoris languore 3 f. 416
repleta, ad uidendum Deum in decore suo tota mente
intendit; unde flamma amoris illius accensa, solo eius
desiderio anhelat, et preter eum 4 nihil est quod querit.
Dum enim fidelis anima solam sponsi presenciam ardenter
concupiscit, ab omni lasciuia inanis glorie perfecte
refrigescit. Unde et amore languet, quia cuncta terrena
pro nihilo reputat : cum sic ad eterna gaudia suspirans
festinat.
Qui namque in amore Christi se delectat, et eius consola-
cionem indesinenter habere desiderat non solum humanum
1. The short texts = (g) (h) (i) (j) (m) (o) (p) (s) (t) (u) (y). Of these
(h) (i) (j) (o) (s) (t) (u) (y) have : " penetrare conatur. Porro qui ad
sanctitatem, etc. Quern enim amor Christi " , showing plainly that the
short text is an abridgment. The other short texts omit the " etc. ," and
(g) and (u) slightly alter the text to cover the break ; (g) " p. conatur.
Porro qui amor Christi perfecte absorbuerit, " (u) " p. conatur, scilicet,
quern amor Christi perfecte absorbuerit." The scribe of (g) was
evidently scholarly (his emendations being frequent, and better than the
text) , and he similarly concealed the other breaks, where nearly all the short
texts have "etc.' (i.e. p 221 diademate, etc. ; p. 223 sanctitatem, etc. ; p. 224 fugit
etc. ; p. 230 bibit, etc.). These are the only passages where the short texts break
off in the middle of the sentence, using " etc." ; but there are others where
they begin a new paragraph with " Item," where the long text, being
continuous, has no such word. (i.e. cap. 19, p. 200 Item dum terrenis ;
p. 201 Item quando amor; p. 203 Item angeli offerunt; cap. 20, p. 203
Item per continuam ; cap. 34, p. 243 Item dulcescis).
2. (g) " cupienda." 3. (/) (k) "langore." 4. (j) unconnected, "ipsum."
224 PRIDE AND HUMILITY
solacium non cupit, sed eciam magno desidero, uelut fumum
oculos offendentem fugit. 1 [Quemadmodum quidem aer
perfusus radio solis et splendore luminis totus est splendor :
ita deuota mens incendio amoris Christi inflammata, et
celescium gaudiorum desideriis repleta, tota amor uidetur,
quia tota in aliam similitudinem transformatur, sua tamen
manente substancia quamuis ineffabiliter iocundata. Quia
cum mens igne Spiritus Sancti succenditur, ab omni ocio et
immundicia exuitur et torrente uoluptatis Dei indulcoratur,
semper suspiciens, nunquam deficiens, terrenis non
respiciens, donee perfecta dilecti uisione glorietur.
Cauere autem oportet omnem superbiam et cordis
elacionem, quia hec est que mirabiles uiros in profundam
miseriam deiecit. Quid enim est magis detestandum, quid
amplius puniendum, (immo magna est indignacio et plane
abhominacio,) quod uermis uilissimus, peccator pessimus,
omnium hominum infimus, apponit se magnificare super
f. 42 terram, pro quo rex altissimus et dominancium Dominus in
tantum se dignatus est humiliare ? Si uero intime con-
sideres Christi humilitatem, cuiuscumque status fueris,
quantumcumque diuiciis uel uirtutibus pollens, non inuenies
in te materiam superbie, sed despectum tui ipsius et causam
humiliacionis. Qui ergo peccatores despicis, attende
temetipsum, quia forte te omnibus deteriorem facis; nam
magis displicet 2 Deo superbus iustus quam humilis pecca-
tor. Cum uero in mente tua uera humilitas inseritur : ad
laudem Conditoris quicquid boni facis, agitur; ut tuam
uirtutem despiciens, eius gloriam queras; ne uanitati
deditus, mercede priueris eterna. Cogita ergo Ihesum a
cordis desiderio, oracio tua procedat ad ipsum, non pigeat
ilium indesinenter querere, nihil preter ipsum cures
possidere. Felix diues qui talem habet possessionem ; ad
hoc omnia mundi uana relinque, et ipse tuum uincet
inimicum et te ad suum perducet regnum.
Diabolus expugnabitur qui te impugnat, caro subicietur
1. (h) (i) (j) (o) (s) (t) (u) : "fugit etc. Dum enim corpus."
2. Short texts " displicis."
THE HUMILITY OF THE SAINTS 225
qui te aggrauat, mundus contempnetur qui te decipere
temptat, si cor tuum amorem Christi querere non cessat.
Inanis uero homo non sedet, qui etsi lingua taceat, mente
tamen ad Christum clamat; quia corpus carnali requie
nunquam quiescit, dum mens celescia desiderare non
tabescit, nee reperitur quis ociosus si eterna cupire non
cessat, et cum illis semper fit auidus. Cogitaciones quidem
amatoris Christi in ascensum sunt ueloces, et in cursu
uniformes. Transitoriis se non sinunt inclinari, aut in
carnalibus contagiis figi, immo ascendere non desinunt
donee ad superna peruenerint.] Dum enim corpus in
seruicio Christi fatigatur, sepe subleuante 1 spiritu mens ad
celestem refeccionem, immo et ad diuinam contempla-
cionem, rapitur. Qui autem deuote orat cor non habet
uagabundum in terrenis, sed sublatum ad Deum in celes-
tibus. Qui uero quod orat obtinere desiderat diligenter
attendat quod orat, quern orat, et ad quern finem orat ; et ut
amet quern orat, ne reprobus petens premium a uita frus- f. 426
tretur. [Sancti siquidem tarn profundam humilitatem
habent, ut se nihil scire et quasi nihil facere reputant, se
omnibus indigniores et miseriores clamant, eciam hiis quos
reprehendo castigant; qui secundum preceptum Domini in
nouissimo loco recumbunt, quorum tamen ilia infima sessio
non opprobrium apud Deum recipit, sed honorem ; non
demeritum uel meritorum detrimentum, sed premium lauda-
bilis et magnifice exaltacionis, ad quam optime humilitas
disponit. Ilia namque humiliacio laudem prebet Christo,
tormentum diabolo,gloriam Dei populo; fecit seruum Christi
amare ardencius, seruire deuocius, et laudare dignius, et
caritate efficit pleniorem. Quanto uero quis amplius se
humiliat : tanto laudem Dei magis exaltat. Qui autem
perfecte in amore Dei et dileccione proximi perseuerauerit,
et tamen se indignum et aliis inferiorem pro humilitate et
sui cognicione estimauerit, inimicos uincit, summi iudicis
amorem conquirit, et in eterna gaudia ab angelis recipietur
quando ab hac luce transit.
1- (?) (A) " subleuato."
P
226 AN INSTRUCTION FOR THE SIMPLE
CAP. 29.
(Instruccio rudium et neophitorum amare cupiencium et de
mulieribus uitandis.)
Anima fidelis sponsa Ihesu Christi superbiam eicit, quia
profunde diligit humilitatem. Inanem gloriam abhomina-
tur, quia solam eternitatis leticiam cupiens Christum
sequitur. Carnalem repansacionem et molliciem odit, quia
dulcorem eterni mellis pergustans amorem dilectissimi sui
semper sentire inardescit. Iram malam non habet, quia pro
amore Christi omnia sustinere se paratam prebet. Aliis
uero inuidere nescit, quia uero amore rutilans omnium pro-
f. 43 fectui et saluti congaudet. Nemo quippe inuidus est, nisi
qui in ueritate minor est et se maiorem estimat, unde contra
alios ne ei equales uideantur, calumpnias parat. Uel si alius
eo maior, pulchrior uel forcior inter gentes dicitur, statim
dolore inuidie tactus contristatur. Sed illam uanam transi-
torie laudis gloriam anima non potest querere, que uel ad
modicum succensa est igne speculacionis superne. Ex qua
re manifeste patet quod ideo homines ad inuicem inuident
et mordent, quia de amore Dei, qui omnibus electis inest,
nihil habent. Ubi ergo aliqui sunt qui Deum diligunt,
profecto sociis suis sicut et sibi profectum concupiscunt.
Igitur si in amore Dei eminere desideras, abhominabilis tibi
sit omnis laus terrena ; despecciones et hominum irrisiones
pro Christo amplectere, et ad eterna consequenda, mentem
tuam fortiter extende. Cicius eligas cum reprobis sentire
tormentum ignis in pena, quam cum illis communicare in
culpa. Qui uero ardenter Christum diligit et in eius amoris
gaudio delicate canens securus uiuit, delectabilius sibi
uidetur in eternum ignem cadere quam uel semel mortaliter
peccare. Porro tales sancti sunt, quia in puritate uiuunt,
terrena cuncta despiciunt, ex feruore et leticia spiritual!
modulando canunt, qui prius dixerunt. Amore Christi
ardent, celestibus aspectibus student, bonis operibus in
quantum in se est semper insistunt; deliciis eterne uite
AT THE BEGINNING 227
affluunt, et tamen sibimetipsis uilissimi apparent, et inter
omnes se ulteriores ac infimos trident.
Conare ergo, et tu qui adhuc rudis ac neophytus es,
fortiter inimicis tuis spiritualibus resistere, in corde tuo non
sinas cogitacionem prauam quiescere, immo contra insidias
demonum, prudenciam adhibe. Cum immunda imaginacio
uel cogitacio contraria proposito tuo menti tue obuiauerit,
noli succumbere sed uiriliter pugna,ad Christum incessanter
clama donee induaris Dei armatura. Et si mundi contemp- f. 436
tores imitari desideras, non cogites quid relinquas, sed quid
contempnas, quanto affectu uota tua coram Deo presentes,
quanto desiderio amoris preces offeras, quanto ardore
uidendi Deum, ei adiungi languescas. Si omne peccatum
perfecte odias, si transitorium nihil queras, si terrenis
solaciis renuit consolari anima tua, si superna sapias, si
superna contemplari et maxime Dei Filium iugiter con-
cupiscas, si moderate loquaris et sapienter, (quia non
loquitur nisi quasi coactus, cuius spiritus melle diuini amoris
et dulcedine canoris Ihesu est liquefactus,) ; ecce in hiis et
huiusmodi exercitatus quandoque perfeccionem attinges.
Talem nimirum mundi contemptorem approbat Deus.
Anima namque que et suauis est per nitorem consciencie,
et decora per caritatem dileccionis eterne, ortus Christi
potest dici ; quia a uiciis purgata, uirtutibus floret, et
suauitate cantus iubilei, quasi concentu auium gaudet.
Totam ergo intencionem nostram constituamus Deo obedire,
Deo seruire, Deum amare, et in omni bono opere quod
agimus, ad Deum peruenire intendamus.
Quid enim ualet terrena cupire uel carnalem amorem
affectare, cum inde nihil durabile habere poterimus, nisi
iudicis iram, scilicet eternam penam ? Amor quippe
carnalis temptaciones excitat, ne perfectam mundiciam
assequatur 1 excecat, peccata perpetrata occultat, ad per-
petranda noua scelera incaute precipitat, ad omnes prauas
delectaciones inflammat. Omnem quietem perturbat, ne
Christus ardenter diligatur impedit, et omnes ante adquisitas
1. (a) " assequamur, peccata p.o."
228 AN INSTRUCTION FOR THE SIMPLE
uirtutes confundit. Unde qui libere cupit amare Christum,
oculis mentis ad amorem mulieris non habeat respectum.
Femine, 1 si uiros ament, insaniunt, quia modum amando
tenere non sciunt. Quando autem amantur amarissime
pungunt. Unum oculum habent insidiarum, alterum ueri
doloris ; quarum amor sensum distrahit, racionem peruertit,
totam mentis sapienciam in stulticiam mutat, a Deo cor
alienat, et animam captiuatam demonibus subiugat. Et
f. 44 quidam qui carnali amore, etsi non uoluntate libidinis
explende mulierem respicit, nee ab illicitis motibus, nee
ab immundis cogitacionibus immunem se custodit, sed sepe
se senciet in maculis fetidum, et ad perpetranda maiora
forte delectatum.
Species uero mulierum multos decipit, cuius concupis-
cencia, corda eciam iustorum quandoque subuertit, utque
spiritu inceperant, in carne terminentur. Caue ergo ne ita
in principio bone conuersacionis cum mulieris pulchritudine
colloquium habeas, quod indesumpto uenenose delectacionis
morbo, ad perferendam et implendam mentis immundiciam
scienter deceptus, et uecorditer ab inimicis deuictus traheris,
Fuge atque mulieres discrete, ut semper cogitaciones tue
ab eis distantes sint longe, quia etsi ilia bona sit, tamen
diabolo impugnante et suggerente, specie quoque alliciente
propter carnis infirmitatem, uoluntas tua in eis ultra modum
poterit delectari. Sed si incessanter amorem Christi
rumines, ipsumque in conspectu tuo ubicumque habeas cum
timore, estimo quod per falsa blandimenta mulieris nequa-
quam aliquando decipieris ; immo quantomagis per inanes
blandicias tibi uideris allici ac temptari, si illas tanquam
lanuginem 1 ac fabulam, sicut sunt, contempseris, tanto
nimirum uberius Domini amoris gaudio potieris.
f. 446 Mirabiliter quidem agit Christus in dilectis suis quos
tenero amore et speciali ad se rapit. Non uero molliciem
aut speciem carnis cupiunt, omnia temporalia obliuioni
tradunt, prospera seculi non amant, nee aliqua eius aduersa
formidant. Solitarii esse ualde diligunt, ut in gaudium
1. (7) and (/) have marginal note. " Non eat modus in amore mulieris."
ENTERED UPON THE WAY 229
quod in diuina dileccione senciunt, sine impedimento con-
currant. Pro Christo pad eis uidetur dulcissimum, non
durum. Quia qui martiris uictoriam digne uenerari
desiderat, mentis deuocionem uirtutis imitacione perficiat;
teneat martirii causam etsi non subeat penam seruet
pacienciam, in qua consequetur uictoriam plenam.
Anima autem relinquens stulticiam iniqui amoris uiam
arte uite ingreditur, in qua arra 1 dulcedinis superne uite
raptim degustatur, quam consolatoriam senciens, ita ut
superet omnem transitoriam delectacionem, dilectum rogat
ut solitam consolacionem tribuat iugiter, et inuisibiliter se
reficiat et graciam perseuerancie infundat, ne diuersis
erroribus fatigata deficiat. Si uero iuuenis incipiat bene-
facere, semper cogitet perseuerare, non torpeat necque
unquam a bono proposito desistat, sed semper in mente
proficiat ut a minori ad maius ascendat. Reicito siquidem
erroris obumbraculo et illicebrose uite uenenata dulcedine
despecta et eiecta, artam uiam arripiens, iam sublimis deuo-
cionis suauitatem amplectitur. Unde et quasi per gradus
infusis donis Spiritus Sancti ad diuine contemplacionis
celsitudinem ascendit, in qua eterni amoris ardore requietus
ac delectatus, supernis deliciis utmortalibus fas est affluit]
Dilecta denique 2 anima uariis perturbacionibus obsita, et
estu temptacionum afflicta, non potest sentire dulcedinem
amoris prout in se est ; gaudium tamen amoris experta, et
stabili cursu amato suo adherens, quamuis ilia mira
dulcedine carere posset, tanto desiderio Christum diligit
quod pro solo eius amore perseueraret. Sed quam laudan-
dum est adiutorium eius gratissimum, in quo amator
uerissimus expertus est, quod gementem consolatur,
desolatum indulcorat, perturbatum tranquillat, et per turba-
ciones dissipando deuastat. Anima a uiciis seculi segregata f. 45
et a carnalibus desideriis alienata, a peccatis purgatur.
1. (k) "arram." "arra" = sing. of "arrhae," " munera in sponsalibus
dari solita " (Ducange). (/), f. 84, defines " arra" : " arra dicitur 'a re/
pro qua datur arra " (see p. 7). For the use of the expression cf. Hugh
of S. Victor's De arrha animae, Patrol. Lat. clxxvi, 955.
2. (h) "quidem."
230 AGAINST HARSH JUDGMENTS
Unde et quandam suauitatem future leticie intelligit sibi 1
adesse qua in spe confirmatur, et certa est de regno
adepturo 2 ; et in hac uita Christo dat poculum delectabile
conditum ex feruente amore et insignibus donorum spiritu-
alium cum floribus uirtutum, quod placatus Christus recepit,
qui pro amore de torrente in uia bibit. 3
CAP. 30.
(De occulto Dei iudicio in relapsis per nos non iudicandis ;
et fortis inueccio contra adquisi tores.)
[Sed 4 querere solent quidam : quomodo posset fieri quod
plures qui asperrimam uitam duxerant, atque iscius mundi
gaudia prorsus deseruisse uidebantur, postea ad uomitum
relabi non timeant, et bono fine non sunt terminandi.
Taceamus temere iudicare, si uolumus non errare. Non
est nostrum interim nosse occulta Dei iudicia. Omnia
autem quemadmodum expedit, post hanc uitam erunt mani-
f. 456 festa. Omnes uie Domini iudicia sunt et iocunda, scilicet
uera et iusta nee istum absque mira iusticia reprobat, nee
ilium sine magna misericordia que eciam iusta est, ad uitam
eligebat. Proinde pensare debemus, quod abyssus sicut
uestimentum amictus eius. 5 Unde et timendum nobis est
dum in uia sumus, et incaute nequaquam presumendum ;
quia nescit homo utrum odio uel amore dignus sit, aut quo
fine ab hac luce recessurus. Timere debent boni ne in
malum decidant, sperare possunt mali ut a sua malicia
resurgant.
Porro si perdu rent in cupiditatibus et nequiciis suis,
frustra se estimant securos de misericordia, cum ipsorum
quidem iniquitas non sit dimissa. Quia peccatum nunquam
dimittitur priusquam deseratur neque tune nimirum nisi
satisfaccio premittatur et premissam quam cito poterit
1. (g) omits. 2. (j) uncorrected, " adopturo." (k) " adipiscendo."
3. Psalm. 109, 7. (h) (t) (7) (o) (s) (t) (u) have " bibit, etc. Quoniam
autem in ecclesia cantores."
4. This chapter is a digression from Eolle's main subject, and was
probably omitted from the short text for that reason.
5. Psalm, 103, 6.
ILL-GOTTEN GAIN 231
peccator implere se non fingit. Potentes autem et diuites
seculares qui in alienis possession ibus adquirendis insacia-
biliter estuabant, atque ex illorum diuiciis et bonis in
terrenam magnitudinem potenciamque mundanam succre-
uerunt, ementes paruo precio quod secundum transitoriam
substanciam erat magni ualoris, aut in officiis regiis seu
magnatum constituti, donaria plurima sine merito et
remuneracione acceperunt, ut deliciis et uoluptatibus ac
honoribus potirentur, non me sed beatum lob audiant.
Ducunt, inquit, in bonis dies suos, et in puncto ad infernum
descendunt. 1 Ecce totum in uno puncto perdunt quod per
totam uitam suam adquirere studuerunt. Cum hiis
morabatur sapiencia huius mundi, que stulticia apud Deum
appellatur, et prudenciam carnis cognouerunt, que inimica
est Deo. Propterea potentes potenter tormenta pacientur,
quia Deum scientes, non Deum sed semetipsos glorificantes
euanuerunt in cogitacionibus suis, dicentes se esse sapientes,
stulti facti sunt. Et qui gloriam et delicias experti sunt f. 46
istius seculi, ad profunditatem peruenerunt fetentis inferni.
Quippe inter cunctos qui mundi uiciis alligantur, de
nullis, ut arbitror, tarn parua spes est habenda saluacionis,
quemadmodum de istis quos uulgus terre perpetratores 2
appellant. Cum enim omnem fortitudinem ac iuuentutem
suam in alienis possessionibus adipiscendis per fas et per
nefas effundunt, postea in senectute sua quasi secure
quiescunt, retinentes que illicite habuerunt. Sed quia con-
sciencia timida est, nequicia dat testimonium condemp-
nacioni. Quando solum ab iniustis exaccionibus cessantes,
alienis bonis tamquam sua propria essent uti non formident.
Forsitan si totaliter aliena redderent, pauca sibi remane-
rent; sed quia superbi sunt, mendicare erubescunt, uel
pocius ab honore pristino cadere non sustinent. Unde et
dicunt se fodere non ualere. 3 Eligunt itaque, decepti a
demonibus, mundanam miseriam euadere : ut eternam et
infernalem paciantur sine fine. Denique dum tales in orbe
dominantur, et tyrannidis sue potestate minores opprimunt,
1. lob, 21, 13. 2. Misyn, "purchesurs." 3. Luc. 16, 3.
232 AGAINST HARSH JUDGMENTS
aliis utique, in tale culmen 1 huius exilii nequaquam exaltatis,
non est timendum sed pocius gaudendum ; quia ne tales
fierent a Deo dilecti refrenantur, testante psalmista, ubi
dicit : Ne timueris cum diues factus fuerit homo, et cum
multiplicata fuerit gloria d^mus eius. z Quoniam cum
interierit non sumet omnia necque descendet cum eo gloria
eius, immo nee gutta aque peruenit ad linguam diuitis
f. 466 ardentis in inferno. Omnem enim gloriam suam moriendo
amittit, et solum peccatum suum pro quo ineternum
cruciabitur cum eo ad terram tenebrosam descendit.]
CAP. 3 1. 3
(Quare perfecte contemplatiui cantibus exterioribus non
attendunt; et de errore reprehendencium eos, et de
modo proficiendi in contemplacione.)
f. 856 Quoniam autem in ecclesia cantores et cantatrices
ordinantur in gradibus suis constituti ad laudandum Deum,
et ad prouocandum populum ad deuocionem : mihi quidem
occurrerunt aliqui interrogantes cur sicut ceteri nollem hoc
agere,cum sepe me cernerent missarum solempniis interesse.
Arbitrantur enim in hoc me errasse, asserentes omnes debere
modulari corporaliter coram Conditorem, et musicam 4
exterioris 6 uocis personare. Quamobrem conticui quia
qualiter melos 6 ad mediatorem emisi, et dulces edidi modules,
omnino ignorabant. Estimauerunt autem neminem spiri-
tualia cantica percepisse, quia ipsi qua racione talia euenirent
intelligere nequiuerunt. Et insania siquidem existit hoc
1- All the long texts read " omen," which seems corrupt. Misyn reads
"melody" ( = odam?), but though this word is used by Rolle, it makes no
sense here.
2. Psalm. 48, 17.
3. (/), f. 536, marks this chapter: "Liber Secundus, cap. i," as do
Misyn and (n). This MS., like (/) and unlike (/), gives the chapter
headings in the form of a tabula at the end. The division of the Incendium
Amoris into " Liber Primus " (with 30 chapters) and " Liber Secundus "
(with 12 chapters) and the table of chapter headings, are probably the
work of John Newton, or an early scribe, and not Rolle. No other long
text MS. gives the chapter headings, or the division into two books ; nor
do any of the short texts. See Introd., pp. 7, 64.
4. (/) " musicum." 5. (g) " exercions." 6. Sic. Rolle uses both
"melos" and "melum" for "melody."
ROLLE'S SLANDERERS 233
4
arbitrare, quod alius precipue, (si sit Deo perfecte manci-
patus,) non acciperet a dilecto suo aliquod donum speciale
quod non multis datur, quia ipsi in se nihil tale inuenerunt.
Proinde cogitaui quidem quodammodo aliqualem osten-
dere responsionem, et redarguentibusomnino non disperire. 1
Quid enim ad ipsos pertinet de uita aliorum, quorum mores
in multis suam uitam excellere non ignorant? Et multo
magis superiores sunt in hiis que uideri non possunt. An
non licet Deo quod uult facere ? An oculi eorum nequam
sunt quia ipse bonus est? Numquid et uolunt redigere
uoluntatem Dei ad mensuram illorum ? Nonne omnes f. 86
homines Dei sunt, et quos uult assumit, quos uult relinquit,
quibus uult et quando uult dat quod ei placet, ad ostenden-
dam magnificenciam bonitatis sui ? Estimo quod ideo
murmurant et detrahunt quia uellent quod alii superiores
descenderent, et ipsis minoribus se in omnibus confor-
marent, quia putant se superiores cum merito sunt
inferiores. Hinc ergo inuenit animus meus audaciam ut
aliquantulum aperirem musicam meam que accensit ex
incendio amoris, 2 et in qua iubilo coram Ihesum, et
pneumata resono suauissimi concentus. Porro eciam pre-
stancius astiterunt aduersum me, eo quod cantica exteriora
que in ecclesii consueta sunt frequentari, organica quoque
modulamina que ab astantibus audiuntur fugere curaui,
(inter hec dumtaxat existens, aut quando necessitas misse
audiende exigeret, quam alibi audire non poteram, aut dies
solernpnis cogeret, propter obliquos 3 morsus populorum).
Assidens 4 enim esse exoptaui, ut Christo soli intenderem,
igitur canorem spiritualem mihi dederat, in quos ei laudes
ac preces adolerem. 5 Hoc arguentes me non opinabantur,
ideoque ad suam formam reducere conati sunt; sed non
potui graciam Christi deserere, et stultis hominibus, qui me
1. " Hide from " ; apparently a barbarous word, used as correlative of
the " aperire musicam meam," of succeeding lines.
2. Not merely formal phrase. Conor succeeded feruor, with Bolle.
3 - (?) (&) " aliquos."
4. (;) uncorrected, " absens."
5. Misyn, " offyr." Ducange, " adolere, illuminare; adolet,
exsurget."
234 SPIRITUAL AND BODILY SONG
interius omnino non cognouerunt consentire. 1 [Sustinui
ergo eos loqui, et feci quod faciendum erat secundum statum
in quern me Dominus transferebat. Proinde propalabo,
gloriam Christi regracians,ut non amplius in aliishuiusmodi
sic insaniant, nee assideos deinceps temere iudicare pre-
sumant; quia non est ex simulacione aut imaginariis quod
feci suscepcionibus, ut quidam de me interpretabantur; et
quibus multi seducuntur, qui se suscepisse suspicati sunt
quod nunquam susceperunt. Sed in ueritate uenit in me
inuisibile gaudium, et realiter intra me concalui igne amoris,
qui utique ab istis inferioribus rebus assumpsit cor meum,
ut iubilans in Ihesu longe ab interiore armonia in interiorem
euolarem. Cumque contaminaciones odirem, et uerborum
uanitates euacuarem, cibaria quoque superflue non sumere
nee indiscrete temperare me contendi : quamuis dicebar
domibus diuitum deditus, ut bene pascerer, et in deliciis
delectarer. Sed agente Deo habui animum aliter ordina-
tum ut superna magis saperem quam suauitatem ciborum,
et exinde equidem quoniam solitudinem amare non cessaui
extra homines saltern existere elegi, nisi cogentibus carnis
necessariis, successiue solacium accepi ex ipso quern amaui.
Quia nimirum non est autumandum 2 quod aliquis in prin-
cipio sue conuersionis contemplatiue uite conscendat
culmina aut dulcedinem eius presenciat, quando constat
quod contemplacio multo tempore et magis labore adquiri-
tur non statim cuilibet passim datur, etsi cum effabili
leticia possidetur. Non enim in humana potestate est illam
accipere, nee uero labor alicuius quantumcumque extensus
ipsam meretur : sed a bonitate tribuitur Dei uere diligen-
tibus qui utique supra hominum estimacionem Christum
amare desiderauerunt. Unde plerique post penitenciam].
exciderunt ab innocencia, iterum dilabentes ad ocium, immo
1. Short texts : " consentire. Sustinui ergo eos loqui et feci quod
faciendum erat, secundum statum in quern Dominus me transferebat. Item
uenit in me inuisibile gaudium et realiter intra me concalui igne amoris,
qui utique ab istis inferioribus rebus assumpsit cor meum, ut iubilans
in Ihesu longe ab exteriori armonia in interiorem euolarem. Item plerique
post penitenciam exciderunt, etc.," p. 234.
2. (a) " estimandum."
RELAPSES OF CONTEMPLATIVES 235
et abhominaciones Egiptiorum. Quia in caritate cremantes
non fuerunt, suauitatem contemplacionis ila tenuiter et tarn
raro expert!, quod insufficientes essent stare dum temptaren-
tur. Aut certe affecti tedio et fastidientes manna, ollas f. 866
carnium, scilicet, affari 1 inter epulantes et consolaciones
seculares affectarent. Multum quidem ualet ad con-
temptum mundi desiderium celestis regni, appetitum amoris
Dei ; et ad odium peccati, iugis leccio siue meditacio
sanctorum librorum. In hiis enim utiliter exercitata, deuota
anima et edocta contra inimici iacula in promptu habet
munimenta. Confusio autem diaboli est quando omni
temptacioni pretendimus. 2 uerbum Dei. Siquidem sus-
tinentes recte, et portantes in paciencia pondus diei et estus,
atque induci nequaquam se sinentes in dileccionem dulce-
dinis deceptiue : post multas lacrimas, oracionesque assiduas
inflammabuntur amore eterno, et calorem in se sencient sine
fine permansurum, quia in illorum meditacione ignis
exardescet.
CAP. 32.
(Instruccio ad uitam contemplatiuam, orando, meditando,
ieiunando, uigilando, et de presumptuosis contempla-
tiuis et ueris, ac uere canoro iubilo.)
Electus igitur ad amorem omnino solum Christum optans,
seque in amatum transformans, qui nee terrenam substan-
ciam habet, nee habere concupiscit, sed per uoluntariam
paupertatem Christum sequens ex aliorum elemosinis
contentus uiuit, cum clara fuerit eius consciencia, celestique
sapore suauis effecta, totum cor suum in amorem Conditoris
effundet, 3 et cotidiano incremento supernis desideriis
succendi laborabit. Omnis siquidem abrenuncians huic
seculo, si igne Spiritus Sancti ueraciter cupit inflammari,
oracioni ac meditacioni incumbere non frigescat. Ex hiis
namque lacrimis comitantibus fauente Christo mens ad
1. Ducange. "Affari ; sentire. cognoscere."
2- (/) (d) (h) " protendimus." 3. (g) "effundit."
236 INSTRUCTION ON THE CONTEMPLATIVE LIFE
amandum mirabiliter incendetur, incensa iocundabitur,
iocunda in uitam contemplatiuam eleuabitur. Exit autem
in hanc excellenciam animus dum per excessum euolat et
supra se rapitur, et oculo mentali apertum celum secreta
offert intuenda.
Primum quidem oportet ipsum exerceri assidue per non
paucos annos in orando et meditando, necessaria corporis
f. 87 uix carpendo. Ita in hiis exequendis ardens existet, et omni
simulacione eiecta, ad diuinum amorem die nocteque
querendum et senciendum non torperet. Ex hinc itaque
omnipotens amator, amantem suum animans ad amorem,
suscipiet eum in sublime supra terrigenas et tumultus
uiciosarum ac uanarum cogitacionum, ut nequaquam musce
morientes suauitatem perdant unguenti, 1 quoniam plene
mortue euanescunt. Et deinceps denique dulcescet ei
dileccio, diuina dulcedine quoque delicatissima inebriabitur,
melque premirificum degustabit, ut in seipso non senciat
nisi solacium saporis infusi celicus, et signum summe sancti-
tatis. Uerum hoc dulcore delibutus eciam uigilare con-
abitur : Utpote qui ardore amoris eterni realiter et
sensibiliter cor suum urens 2 sentit nee quidem discedit
mentem mellifluo illustrante misterio; quandoquidem et
alii qui non inequales illi estimabantur, per imaginacionem
tantum habent ardorem. Quamobrem qui non ueritate sed
in umbra existentes, uocati ad nupcias priorem locum sibi
indigni usurpare non uerentur, in iusto nimirum examine
descendent cum rubore, et posteriorem sedem obtinebunt.
De hiis enim dicitur : Cadent a latere tuo mille et decent
millia a dextris tuis. 3 Sed utinam seipsos cognoscerent ac
proprias consciencias inuestigarent, (presumptuosi nequa-
quam existerent,) neque aliorum meritis se comparantes,
melioribus insultarent. Dilector siquidem deitatis, cuius
interiora precordia amore inuisibilis speciei funditus pene-
trantur, qui et medullas uniuersas anime sue letificatas
habet, gaudet feruore amenissimo quia et deuocioni iugi pro
Deo se donauit. Continuo cum uoluerit Christus, non suo
1. Ecclesiastes, 10, 1. 2. So (g) alone ; other MSS, have various confused
readings. 3. Psalm. 90, 7.
THE BOOKS OF THE LEARNED 237
merito, sonum accipiet in se ex supernis inmissum, et
meditacio mutabitur in melos, mensque in mirifica
morabitur armonia.
Est enim angelica suauitas quam in animam accipit et f. 876
eadem oda, etsi non eisdem uerbis laudes Deo resonabitur.
Qualis angelorum, talis est iscius concentus, etsi non tantus,
nee tarn perspicuus, propter carnem corruptibilem que
adhuc aggrauat amantem : qui hoc experitur eciam angelica
cantica expertus est cum eiusdem speciei : in uia est, et in
patria. 1 Sonus enim ad canticum pertinet, non ad carmen
quod cantatur. Ilia laus cibus est angelicus, in quo eciam
uiatores nonnulli, sed amore ardentissimi, in Ihesu
iubilantes iocundatur, quando Jam in se susceperunt
iudicium laudis eterne que ab angelis Deo decantatur.
Huic psalmista cecinit Panem angelorum manducauit
homo.* Exinde igitur innouatur natura et in diuinam
gloriam, 3 formamque felicissimam, transmigrabit, ut
sonorum sit, et dulce ac diuinum, quod deinceps in se
senciat, delicias quoque eterni amoris cum maxima suaui-
tate 4 indefesse cantat.
Ob hoc utique euenit huiusmodi amatori, quod nequa-
quam in aliquorum doctorum scriptis inueni, aut reperi
expressum. 5 Quod uidelicet crumpet canor ille usque ad
os, et oraciones suas moduletur cum symphonia spirituali et
suauitate celica, fietque impedicioris lingue. Quoniam pre
habundancia interni 6 gaudii et sonoritate singulari pneu-
matizando moram faciens, quod prius ipsum non nisi per
unius hore spacium occupabat : iam sepe per dimidiam
diem uix implebit. Solus siquidem sedebit dum hoc
accipiet, cum aliis ad psalmodiam minime se inmiscens, et
precipue cum ceteris non cantabit. Non dico quod omnes
hoc attemptent, sed cui datum est faciat quod uelit, quia a
Spiritu Sancto ducitur, necque propter uerba hominum a
1. (?) " cum sit eiusdem speciei in uia et in patria."
2. Psalm. 77, 25. 3. (/) (g) (i) "formam."
4. () has one or more folios missing here. . .
5. So (g) (d), " scriptis aut reperi expressum." (h) "scriptis reperm
expressum." (k) "scriptis reperi expressum." (7) " reperi expertum."
6. (g) " eterni."
238 INSTRUCTION ON THE CONTEMPLATIVE LIFE
sua uita deriuetur. Porro in claritate et igne manebit cor
eius, et in mirabilem melodiam subleuabitur. Non respiciet 1
personam hominis, ideo a pluribus stultus uel rusticus
reputatur. Quia Deum in canora iubilacione laudabit,
laudem enim Dei ex intim's precordiis eructat, et uox eius
dulcissona in excelsis usque peruenit, quam audire delec-
tatur maiestas diuina.
Faciem habet decorem, cuius speciem rex concupiscit,
unde et sapienciam increatam in se tenet. Trahitur enim
sapiencia ex occultis, et delicie sue esse cum amatoribus
eternitatis, quia non inuenitur in terra suauiter uiuencium;
manet autem in eo de quo predixi, quia totus in amore
Christi liquescit, et omnia interiora eius ad Deum clamant.
Clamor iste amor est canorus, quia magnam uocem eleuat
usque ad aures Dei : est et desiderium boni, affeccioque
uirtutis. Clamor eius extra mundum est, quia mens eius
nihil preter Christum concupiscit. Ignitus est eius interior
homo igne amoris ut sit cor eius lucens et urens et nihil
exterius agat, quod non possit ad bonum interpretari.
Laudat Deum in iubilo, sed in silencio; non ad aures
hominum sed in conspectu Dei et ineffabili suauitate odas
emittit, id est laudes.
CAP. 33.
(Quod canticum spirituale non compatitur exteriorem ; et
racio et error contradicencium ; et de sciencia infusa et
inspirata, quomodo differt ab adquisita.)
Sed in hoc sciat sublimatus in sanctitate quod canticum
experitur, de quo sermocinor, si non ualeat sustinere
clamorem psallencium nisi canor eius interior ad cogitatum
redigatur, et exteriora 2 ad dicendum sit dilapsus. Quod
quidam autem inter cantantes uel psalmodizantes distra-
huntur in sua deuocione, non est ex perfeccione, sed
instabilitate mentis, quia aliorum uerba interrumpunt suas
preces et confundunt, quod quidem perfectis non contingit.
1. (g) " respiciat."
2. Short texts "interior."
ROLLE FLED EARTHLY MUSIC 239
Ita enim stabiliti sunt, quod nullo clamore uel tumultu aut
quacumque alia re distrahi poterunt ab oracione uel cogi-
tacione; sed tantum a canore per talia diuelli. Istud
namque dulce canticum spirituale quidem et speciale 1 ualde,
quia specialissimis datum est ; cum exterioribus canticis non
concordat, que in ecclesiis uel alibi frequentatur. Dissonat
autem multum ab omnibus que humana et exterior! uoce
formantur, corporalibus auribus audienda; sed inter f. 886
angelicos concentus armoniam habet acceptabilem admira-
cioneque commendatum est ab hiis qui cognouerunt.
Uidete et intelligite, uiri, et nolite falli, quia ostendi uobis
ad honorem omnipotentis Dei et ad commodum nostrum :
cur fugiebam cantantes in ecclesiis et qua racione meipsum
eis immiscere non amaui, ac ludentes in organis non audire
adoptari. Impedimentum enim exhibebant sonoris
amenitate et preclara carmina deficere cogebant. Non
est ergo mirum si fugissem quod me confunderet, et in quo
culpandus fueram, si destiti ab hoc quod me a dilectissimo
cantico meo depellere sciebam. Errassem utique si aliter
egissem, sed non ignoraui a quo accepi, unde conformaui
me omnino, ut eius perficerem uoluntatem ; ne ingrato
auferret quod gratis largiebatur. Delectabar utique in solitu-
dine sedere ut extra tumultus positus liquidius canerem et
feruentibus precordiis meis suauissimam iubilacionem
experirer, quod ipsam sine ambiguitate de munere ipsius
quem super omnia inestimabiliter amaui accepissem. Non
enim efferbuit cor meum in concupiscenciam corporalem,
neque a creatura concepi consolatorium carmen quod canens
in Ihesu iubilaui. Amor equidem adhuc inducebatur, ut
non consisterem in qualitate, qua indigni deprimuntur, sed
ut subleuarer supra altitudinem omnem uisibilium, et ab
empyrio accensus et illuminatus ad laudandum Deum;
cuius laus in ore adhuc sordido non est speciosa. Quamo-
brem cui ita aperiretur fenestra 2 imperforabilis omnibus
aliquid preter unum amantibus, non esset mirum si mutare-
tur eius natura in nobilitatem dignitatis inexplicabilis, factus
1. (k) " spirituale : cum exterioribus canticis est, non concordat."
2. cf. p. 189 .
240 SPIRITUAL SONG
liber et lucens. Quam nobilem libertatem omnes in
eternum ignorabunt, qui nunc nesciunt diligere et suaui-
tatem in Christo sentire. Nee debui sine dubio cessare a
deuocione defecatissima propter detractores qui in meam
innocenciam maliuolos morsus iniecerunt, ac debui debellare
omnem impietatem et amare eos qui incitauerunt ad maiora
mihi mala, et exinde augeretur gracia amatori, dum non
attenderet uerbis in uentum prolatis sed profecto corde se
extenderet ad amatum, et propositum infatigabiliter prose-
f. 89 queretur. Hinc itaque uanitatis affectus euanuit, et uerus
amor in mente erupit, ut amantis animus non refrigescens,
sed in calore comfortabili persisteret, et cor a continua
cogitacione amantissimi sui nequaquam quateretur. In
hac quidem constancia accidit amanti excellencia amoris, ut
in igneum celum assumptus, ibi incenderetur ineffabiliter
ad amandum, et ureretur intra se amplius quam aliquis
exprimere potuerit, et gradus graciarum amplexaretur. Et
inde accepit sapienciam et subtilitatem, ut sciret loqui inter
locullentos 1 et audaciter preferret quod dicendum duxit,
quamuis idiota et insipiens antea estimaretur et eciam
existeret.
Sed docti per adquisitam sapienciam, non infusam, et
inflati argumentacionibus implicitis, in ipso dedignantur
dicentes : " Ubi didicit? a quo doctore audiuit? n Non
arbitrantur ab interiori doctore amatores eternitatis edoceri,
ut eloquencius loquerentur quam ipsi ab hominibus docti,
qui omni tempore pro uanis honoribus studuerunt. Si
autem antiquitus Spiritus Sanctus plures inspirauit : cur
eciam non nunc assumeret amantes ad gloriam Domini
speculandam, cum ipsis prioribus moderni approbati non
sunt inequales? Approbacionem autem hanc ab hominibus
non appello, qui sepe in approbacionibus suis errant,
eligentes tales quosDeus despexit et despicientes quos eligit.
Sed tales omnino 2 approbates, quos amor eternus medullitus
inflammat et Spiritus Sancti gracia ad omne bonum
f. 896 inspirat. Qui omnium uirtutum flore insigniti in dileccione
1. (h) " locupletes." (k) (q) " luculentos." 2. (t) (/) " animo."
VISION, SONG, FERVOR 241
Dei iugiter iubilant, et cuncta que ad uana mundi gaudia
pertinent, falsosque honores superbe uite et execrabilis sub
affectuum 1 pedibus conculcant. Hii nimirum eiciuntur ab
hominibus, sed in conspectu Dei et sanctorum angelorum
magnifici commendantur, quorum corda ad omnia aduersa
tolleranda sistunt inconcussa, nee uento uanitatis se sinunt
circumferri. Denique ad Christum deportantur, cum
sublimi sanctitate, quando illi quos homines acceptabunt
eligentes, deiciuntur in dampnacionem et in tormentum
trahuntur cum demonibus sine fine cruciandi. 2
CAP. 34 . 3
(De superexcellencia canori iubili, et quod nee did nee scribi
possit ; nee sodalem recipit ; et de caritate canencium et
de elacione habencium scienciam adquisitam.)
Reuera non absque racione rapitur amator omnipotentis f. 466
ad excelsa intellectu intuenda, atque ad canendum canticum
amorosum erumpens in anima, qui ardenter ac euidenter
uritur incendio amoris et dilatatur in dulcifluam deuocionem,
in ympnis existens qui mel mediatoris spirant pulcherrime.
Ex quo in omnem amenitatem decantans introducitur et
fons feruoris interni exuberans in amenitatem in amplexus
suscipitur, et singulari solacio cum impetu meatus amenis-
simi dilectus debriatus in ardoribus optimis adornatur.
Candet quidem supra niuem nitidus et rubet plus quam
rosa, quia igne diuino incenditur, et mundicia consciencie
in albis ambulans decoratur. Ad hoc ergo assumptus est
in secreto super alios, quia in mente sua permanet melos,
et melliflua moratur abundancia ardoris; ut non solum in se
holocausta offerret medullata, et Christo laudes in musico
spirituali persolueret, sed eciam ut alios excitaret ad aman-
dum in Deo se deuote et perfecte festinent tribuere. Cui
sic amanti ipsum et ei in omni corde adherenti eciam in
1. (g) " aspectuum." (h) "affectum."
2. (h) " explicit capm. uicesimum secundum." In this short text no
other chapter is marked, and " 22nd " does not agree with the common
numbering of the chapters in the short texts, as in (o) (s) (t).
8. John Newton marks this " capitulum tricesimum quartum."
Q
242 THE UNSPEAKABLE MELODY
hoc exilio dignatur iocundare. Exsuperat enim omnem
sensum delectacio ipsa quam diligendo Ihesum degustauit;
nee sufficio uel ad modicum enarrare [minimum punctum
huius gaudii ; quia ineffabilem feruorem quis exprimet ?
f. 47 infinitam dulcedinem quis denude! ? immo si fari uellem
hoc ineffabile gaudium sic mihi uidear, quasi inundans
mare per guttam et guttam niterer exhaurire, et in modicum
terre foramen totum instillando detrudere. Quam
nimirum nee ego qui uix illius excellencie guttam degusto
immensitatem eterne dulcedinis uobis possum reserare; nee
uos sensibus obtusi, et carnalibus cogitacionibus distracti,
immo si essitis sapientis ingenii et diuinis obsequiis man-
cipati, ipsam poteritis capere. Si tamen omnino celescia
sapere conaremini, diuinaque dileccione studeretis inflam-
mari, sine dubio influeret in uos abundanter ipsius dulcoris
delectacio, que penetrabilia mencium uestrarum replendo
miram iocunditatem instillaret. Quanto enim caritate
pleniores eritis, tanto illius gaudii uos capaciores estimetis.
Propiores quippe Deo eternitaliter assistent, qui ipsum in
tempore ardencius ac suauius amauerunt. Qui uero diuino
amore sunt uacui, terrenis sordibus sunt repleti, et sic
inanibus fabulis adherentes oblectamenta querunt in exteri-
oribus bonis que uidentur, atque interiorum bonorum obliti,
quorum altitudo a mortalibus oculis absconditur; dum
solacia transitoria tota intencione subeunt, in sua siquidem
eleuacione a gloriosa perpetuitate euanescunt. Proinde
liquet quod cupiditas in futuro exulat; caritas autem
regnat, econtra in presenti a plerisque agitur, immo pene
ab omnibus, quod cupiditas eciam in aulam regiam intro-
ducitur; caritas, quasi esset perdicioni consenciens, incar-
ceratur, immo a regno eicitur in exilium. Sed tamen habita-
f. 47& culum inuenit in cordibus electorum. Recedit a superbis,
quiescit in humilibus. Falluntur multi miseri que se Deum
amare fingunt cum non diligunt, putantes se et exterioribus
negociis occupari, et amore Christi Ihesu ueraciter perfrui
cum dulcedine. Estimantque se et per mundum discurrere
et contemplatiuos esse; quod impossibile arbitrantur qui
A CRY FROM AFAR OFF 243
Deum feruenter diligunt, et in contemplatiuam uitam
exierunt. Sed ipsi insipidi celesti sapiencia non imbuti, sed
sciencia adquisita inflati, male de seipsis senciunt, et Deum
adhuc cum amore tenere nescierunt.
Hinc elamo et affectu suspiciens aio, Saluum me fac Deus
quoniam defecit sanctus. 1 Deficiunt ympnidici, silent uoces
canencium ; non apparet ardor sanctorum amatorum. Unus-
quisque declinat in uiam suam malam ; dolorem quern in
corde concepit, in effectum producere non desistit. Con-
sumunt in uanitate dies eorum, et annos eorum cum festina-
cione. Heu iuuenem simul ac uirginem lactantem, cum
homine sene ignis concupiscencie deuorauit. 2 Mihi
autem, O bone Ihesu, tibi adherere -bonum est; quia in
ipsorum consilia non ueniet anima mea, sed tibi solitarie
sedens iubilabo, 3 ]qui dulcescis dum laudaris, [utte continue
laudare, non sit durum, sed dulcifluum : non amarum sed
amenum plusquam omnibus deliciis corporalibus ac mun-
danis abundare. Delectabile quidem et desiderabile est tuis
laudibus insistere, quia omne quod tanto amore conditum
existit, miro nimirum fragrat sapore.
Amator itaque estuans in ipsos incorporeos amplexus, et
oculo intellectual! amatum suum intueri, (purgatisspurciciis
et euanescentibus cogitacionibus omnibus, que non ad unum
tendunt), anhelans : habet utique clamorem ad Conditorem
suum, ex intimis medullis amoris affectuosi excitatum et
erumpentem, quasi a longe clamaret. Uocem eleuat in- f. 48
teriorem, que non nisi in amante ardentissimo, (ut in uia fas
est) inuenitur. Hie deficio pre insipiencia et hebetudine
ingenii : quia non sufficio hunc clamorem describere, nee
eciam quantus sit uel quasi iocundus cogitare, sentire, et
efferre pro modulo meo potui. Sed uobis enarrare nee potui
nee potero, quia ipsum sensum meum superare non ignoro,
nisi forte dicere uelim quod clamor iste canor est.
Quis ergomihi modularetur carmina cantuum meorum, et
gaudia affectuum cum ardoribus amoris, et amorose adoles-
1. Psalm. 11, 2. 2. cf. Deut. 32, 25, and Psalm. 77, 33.
3. Short texts : " Item dulcescis dum laudaris."
244 THE UNSPEAKABLE MELODY
cencie mee uscionem, ut saltern ex canticis caritatis sodalis
subtiliter indagarem substanciam meam, et mensuram
modulacionum, in quibus prestabilis putarer, mihi innote-
sceret, si forte ab infelicitate exemptum me inuenirem, et
quod per me predicare non p^esumo, quia nondum reperi
quod exopto, in solaciis socii mei requiescerem cum dulcore.
Siquidem si clamorem ilium canorem ab extrinsecis auribus
omnino absconditum arbitrer, (quod et uere esse audeo
annunciare,) utinam et illius modulaminis inueniam
auctorem hominem, qui etsi non dictis, tamen scriptis mihi
gloriam meam decantaret, et pneumataque nexus in nomine
nobilissimo coram amato meo edere non erubui, canendo
ac pneumatizando depromeret. Hie etenim esset mihi
amabilis super aurum : et omnia preciosa non adequarem
ei que habentur in hoc exilio. Uenustas namque uirtutis
cum ipso habitat, et amoris arcana perfeccius inuestigat.
Diligerem denique ilium sicut cor meum nee esset aliquid
quod ab ipso occultare intenderem, quia canorem quod cupio
f. 486 intelligere mihi exprimeret, et iubilum iocunditatis mee
clarius enodaret. In hac equidem apercione exultarem
amplius, aut certe uberius emularem ; quoniam mihi osten-
deretur incendium amoris et sonora iubilacio euidenter
effulgeret. Clamosa quoque cogitacio sine laudatore non
laberetur, neque si in ambiguis laborarem. Nunc uero me
deprimunt languores erumpuosi exilii et molescie aggrauan-
tes uix ne subsistere permittunt, et cum intus inardescam
calore increato, foris quasi fuscus et infelix sine luce
delitesco.
Ergo ne, Deus meus, cui deuocionem offero absque
ficcione, recordaberis mei in miseracione ? quia miser sum,
misericordia indigeo; et nonne languorem qui me ligat
subleuabis in lucem, ut opportune habeam quod concupisco?
Laboremque quoque cjuo luo quod deliqui, mutabis in
mellicum mansionem, ut melodia perseueret ubi demora-
batur tristicia, et uideam in uenustate sui decoris dilectum
quern desidero, et laudem eum eternaliter tentus tactu eius,
quia ad ipsum langueo.
THE PRISON OF THE BODY 245
CAP. 35.
(Meditacio languentis in dilectum et desolacio de sodali, et
quomodo ordinatim peruenit ad amoris incendium.)
O Ihesu in te cum iubilacione ardeo, et iugiter ingeret se
estus amoris, ut te, o amantissime, plene amplexarer, et
differor dilectissime ab hoc ad quod anhelo. Insuper et
anguscie accidunt, ac uasta solitudo uiam intercludit,
amanciumque habitaciones in unum adhuc non sinit
edificari. Sed utinam uel sodalem in itinere ostendisses, ut
illius exhortacione langor letificaretur, et uinculum insolu-
bilis suspirii, si non cito tua suauissima uisione scinderetur, 1
in tantum stringeret quod artaret 2 amatorem tuum amoris
magnitudine claustra carnis egredi, et coram tua proici
maiestate. Interim autem exultans in ympnis tuis degerem f. 49
dulciter cum socio quern dedisses, et collectaremur in
sermonibus sinceritatis sine contrauersia, epulantes equidem
in amenitate amoris atque inuicem cantica amorosa indicare-
mus, donee deducti ab hoc ergastulo exteriori, in interiora
habitacula introduceremur, simul sorcientes sedem inter
celicolas, qui eodem modo acmensura Christum amabamus.
Heu, quid agam ? Quamdiu dilacionem pacior ? Quo
fugiam, ut f ruar feliciter ad quod festino ? Egens sum et
esuriens, angusciatus et afflictus, uulneratus et decoloratus
ob absenciam amati mei, quia cruciant me accerrus amoris,
et spes que differtur affligit animam. Hinc clamor cordis
ascendit, et canora cogitacio currit inter choros conuiuium,
appetens eleuari usque ad altissimi auditum : quo cum
peruenerit, negocium suum profert et ait :
" O amor meus ! O mel meum ! O cithara mea ! O
psalterium meum et canticum tota die ! Quando medeberis
merori meo ? O radix cordis mei, quando uenies ad me ut
assumas tecum suspicientem tibi spiritum meum ? Uides
enim quod uulneror uitaliter specie preclara, et langor non
relaxatur ; immo magis ac magis in augmentum erigitur, ac
premunt me penalitates presentes et pungunt, ut properem
1. (a) " ostenderetur." 2. (/) " arteret."
246 THE MEDITATION OF A LOVER
ad te, a quo solo spero me solacium remediumque uisurum."
Interea quis mihi modulabitur finem erumpne mee, ac
terminum in tranquilitate ? Immo et quis mihi annunciabit
gaudii mei plenitudinem, ac cantici consumacionem, ut ex
hiis eciam acciperem consclacionem et iubilarem cum
iocunditate, eo quod agnoscerem quam prope sit ilia
f. 496 perfeccio et finis infelicitatis mee ? Unde excellentem
ederem clamorem, et uox mea amati mei duriciam demul-
ceret quatinus si flagellat, occidat semel et paulatim puniens
de penis innocencium non semper rideat ! Exhinc potero
predicari felix, et amenissimum amoris haustum sine omni
immundicia internum habere; atque angusciis usquaque
eliminatis, subsistere in perfeccione sanctitatis, et gaudii
laudes personans cum celica symphonia, quandoquidem
eciam inter has erumnas egens; exultauit intra arcana mea
amoris ardor almiphoni, et medullitus mellita Ihesu
memoria, quasi cum musico mentem meam mirificant, ut
iocundatus granditus in iubilo quern ex supernis suscepi,
non sentirem uenenatam dulcedinem indigne dileccionis,
quam suauem habent qui florent in forma carnis, necque
turbulenta terrenitas me teneret.
O speciosissime 1 et preamabilis in decore tuo, reminiscere
quod propter te transitoriam potestatem non timui, memen-
toque quomodo ut tibi adhererem, omnem abiecerim
amorem, qui illicit incautos ad omnia que impediunt te
Deum diligere ; et fugaces fugerim pulchritudines que
captiuos ducunt uiros, et mulierculas mittunt in maliciam.
Nee placuit mihi iuueniles exercere iocos, qui per impuri-
tatem ingenuos animos insipiencie subiciunt seruituti. Tibi
deinceps non cessaui exhibere cor tactum desiderio; sed et
tu tenuisti illud, ut non deflueret in diuersas concupiscen-
ciarum desolaciones, et immisisti memoriam nominis tui,
fenestramque contemplacionisoculoaperuisti. 2 Demum tibi
f- 50 deuotus cucurri in canorem ; sed prius incaluit cor igne
amoris, et in amorosa carmina intra me erupi. Si ista non
abstuleris conspectu tuo, moneret te multitudo pietatis qua
1. (k) " sponsissime." 2. Cf. p. 189n.
THE SICKNESS OF THE SOUL 247
non pateris amantes ultra modum absumi in algoribus, et
mitigares, ut estimo, miserias meas et langorem meum a
facie tua non auerteres. Dolores quippe et miserie in corpore
consistunt. Langor uero in anima perseuerat, donee
dederis quod tanto ardore desideraui, cuius amore emarcuit
caro mea atque uiluit inter uenustos huius uite. Ex
ipsiusque influencia languit anima mea ut te uideat quern
optauit ardenter, et in illis sedibus secretorum celescium
assisteret, quiesceretque cum societate quam concupiuit;
ibique esset assumpta, ubi inter ympnidicos angelos te
perfecte sine fine frueretur. Ecce enim interiora mea effer-
buerunt, et cauma caritatis consumpsit coagulacionem
cordis mei, quam odiui, et delent lugubrem leticium immun-
dare amicicie, cogitacionesque que inepte erant, et ab-
hominabiles eciam ad inspiciendum extirpauit, et sic sine
simulacione exurrexi ad amandum ordinate, qui prius
dormiui in diuersis deuiis errorum meorum, obscuritatibus
inuolutus, ibique delectabiliter sentiui delectacionem
deuocionis suauissime, ubi me doleo magis deliquisse.
Audite, obsecro, amici mei, nemo uos seducat. Hec et
huiusmodi alloquia in conspectu creatoris eructantur ex
incendio amoris, et non audet aliquis alienus ab immensa
dileccione talia tractare,qui adhuc temptacione cogitacionum
uanarum et inutilium inquietatur, qui mentem iugiter ad
Christum sine contradiccione non habet intentam, aut aliquo f. 506
modo affectuose urgetur circa creaturam, ut totaliter motus
cordis non transeat in Deum, quia ligatum se sentit affectui
terreno. Immo excellens est in caritate, cuius cor huius-
modi amoris carmina decantauit, et absconsus in internis
epulis exteriores insanias non respexit. Porro mirabiliter
delectus in desideriis eternis erigit se suspiciens in celum,
unde estuans dulcissima dileccione, inebriatur amenissimo
haustu superni meatus, et obsitus undique, immo trans-
formatus, ardoribus future felicitatis, ut omnes temptaciones
euadat in cacumen contemplatiue uite constituitur ac
deinceps continuans canorem in laude Christi gloriatur. 1 ]
1. Newton, f. 506, " Quere alibi, cap. xxxvi."
248 THE GIFTS OF GOD'S CHOSEN
CAP. 36.
(De diuersis electorum donis, et quomodo sancti profecerunt
ad amorem orando, meditando, diligendo, aduersa
sustinendo, et uicia odiendo, et quod amor ex Deo
procedit, et eius memora amanti est necessaria; nee
amans cadit temptacionibus carnalibus ut aliqui imper-
fecti, nee leditur fomite licet duret.)
Electi autem qui amore superhabundant et ad amandum
f. 90 magis quam ad aliquid aliud tota mente intendunt, mirifice
manifestauerunt nobis arcanum amancium, qui superfer-
uide et supernaturaliter acceperunt incendium amoris et
inestimabili affectu erga amatum suum Ihesum inarde-
scebant. Disponuntur namque dilecti Dei diuersis muneri-
bus; alii ad agendum, alii ad docendum, alii ad diligendum
electi sunt. Omnes tamen sancti idem cupiunt, et ad
eandem uitam currunt, sed distinctis semitis 1 quia unus-
quisque predestinatus per illam semitam uirtutis ad
regnum graditur, in qua amplius exercetur, etsi si ipsa
uirtus in qua eminet suauitati diuini amoris ardencius
adheret, que quidem in maxima quiete pocior estimatur.
Profecto quidem ad Deum peruenit, illam perhennis glorie
mansionem et sedem accipit 2 in premium, quam perfec-
tissimis amatoribus Christus ordinauit habendam in
eternum.
Aiebant igitur amantes qui gloriosa carmina dictabant
amoris, quod qui ad amandum eminenter eligitur in primis
diligenter curat et affectat, ut eius cor ab amato suo nunquam
recedat, ut sit illi memoria Ihesu quasi musica in conuiuii,
et in eius ore indulcoretur super mel et fauum. Sed quanto
diucius se in studiis spiritualibus exercuerit, tanto suauior
apparebit. Deinde mentem ab inanibus et prauis cogita-
cionibus abstrahit, et ad desiderium Conditoris componit.
Totam in Christum colligit, et in ipso fonte dileccionis figit,
ac ut ipsum solum amet,et in ipso solodelectetur,incessanter
orat. lam tune ueniunt in animam eius affecciones dulces,
1. (/) " semitibus."
2. (g) " cum ad illam Domini peruenerit perhennis glorie mansionem, et
sedem acceperit in premium."
MIND AND BODY 249
et meditaciones mirabiles soli Deo fauentes. Que ruminate,
et in hac mente cum intencione extense, ipsam ineffabiliter
afficiunt, et cum magna delectacione et suauitate spiritus, ad
contemplacionem supernorum ducunt, et ab appetitu solacii
mundialis expurgant, ut amator Dei nihil querat in mundo,
nisi ut possit in solitudine existere, et ibi solis Conditoris
sui desideriis uacare. Postea uero fortiter et bene exerci- f. 906
tatus, orando ac meditando summe quieti deditus,
omnem interficiens impietatem et immundiciam, arduumque
iter arripiens cum discrecione, uehementer proficit
in uirtute amoris eterni, ascenditque superius
affectus eius, in quod oculo mentali introitus
aperitur, in speculacione misteriorum celescium.
Incipit quoque ardor quern antea non sentiuit animus eius
adurere, et in hoc dum occupatur in utilibus, nunc intensius
nunc remissius estuare prout permittit corruptibilitas cor-
poris animam aggrauantis, et uariis molesciis sepe depri-
mentis, ut eciam ipsa anima celica suauitate delinita, atque
blandiciis supernis respirans, semetipsam multum animet in
desiderio egrediendi, et eciam se tedeat manere in carne
mortali. Uerumptamen libenter sustinet aduersa que
contingunt, quia in gaudio eterni amoris suauiter requiescit,
neque iubilacionem ipsam quam in Ihesu iocundata accepit,
auferre poterunt omnia que occurrunt. Immo inefficacia
auolant machinamenta diaboli, et mundialis honoris decep-
tiua uanitas uadit in contemptum, carnalique mollicies nee
queritur nee amatur.
Ista equidem armantur contra electos Dei, ut adunata
irruant inopinate ad subuersionem illorum, qui conuersa-
cionem habent in celestibus. Sed non proficiunt at pre-
cipitentur, quia sanctus Dei amator in nomine Christi
inconcussi, et quasi sine repugnancia glorietur, dicens : Tu
autent susceptor meus es l ut non inquietum me reddant
maliciose impugnaciones mihi aduersancium inimicorum.
gloria mea, quia in te glorior, non in mea uirtute, que cum
non sit, nisi ex te, merito ad te tota refertur, et nihil mihi
tribuitur, et exaltans caput meum, scilicet, ipsam superiorem
1. Psalm. 3, 4.
250 THE; GIFTS OF GOD'S CHOSEN
partem anime mee, qua inferiora te fauente regentur. Ad
f. 91 iubilum et contemplacionem eleuans supernorum non
permittis in istis inferioribus et uilibus mundi delecta-
cionibus deici et inuolui, utique caput est : quod in oleo
leticie spiritualis impinguast', ut caritate incrassetur, et sit
mihi calix, 1 scilicet, potus interne dulcedinis, inebrians
animum meum amore Conditoris, et sopitus iaceam auersus
funditus a dileccione rerum temporalium, et sic quasi cum
suauitate, nihil senciens terrene iocunditatis uel molescie, ad
preclaram deducar 2 eternitatem.
In hac autem excellenti amoris suauitate consciencia
candet quia puritas ibi perseuerat, et cor delectabiliter calet.
Feruetque mens muneribus mirificata, nee aspicere
dignatur oblectamenta iscius exilii, immo libencius amara
mundi amplectitur, 3 quam eius dulcia sequeretur; quia
indeficientibus deliciis fruens, dileccione Ihesu tarn ardenti
desiderio adherere non cessat, quod ita cito et tarn faciliter
posses mundi ordinem euertere, sicut eius mentem ab amore
sui Saluatoris reuocare. Odit etenim omnia que contraria
sunt diuino amori, et infatigabiliter ardet ea implere que
placita Deo uidet et cognoscit. Hoc namque non dimitteret
quacumque pena obstante uel miseria, immo eo ardencius
uoluntatem Domini facere festinaret, quo hac causa aliquid
duri pati preuideret. Neque uero aliud cogitat aut exoptat,
nisi ut Christum ueraciter diligat, eiusque beneplacitum in
omnibus et incessanter agat. Et quidem hanc ardentem in
bonitate uoluntatem accepit ab amato suo, mens deuocione
ditanda a Deo denique qui earn elegit ut talis esset, que 4
f. 916 Christi perfecta amatrix permaneret, atque efficeretur uas
eleccionis quod replendum erat liquore nobilissimo dulce-
dinis uite celestis, et nomen eius qui electus est ex uilibus
indelibili ac perhenni memoria continuaret, ac intra se
continue cogitando retineret. Exinde per diuinum auxilium
abiciet omnia impedimenta amoris, in Deo quoque iugiter
delectabitur, quia non preualebunt aduersus huiusmodi
amatorum iacula inimici. Sed et securitatem in consciencia
1. Psalm. 22, 5. 2, (k) "deducat." (g) " educar."
3- (9) (h) " amplecteretur." 4. (g) " ut."
THE END GAINED 251
cum inestimabili claritate suauitatis interne assumet a
dilecto, et singulis horis spiritu emittere anhelabit, quia in
clamore intimo consistens, in ardore amoris amicabiliter l
cotidie expiatur, ut in ea nulla putredinis spiritualis uilitas
perduret, dum et cogitacio continuata in Deo omnem
iniquitatem eiecit quam malignitas suggerit hoscium, et
incendium amoris realiter in mente commorans, cuncta
contagia que ingenita concupiscenciacontrahuntur expurgat
peccatorum.
Uerumtamen in sublimitate summa positus, sic securus
est effectus ut omnino caueat negligenciam, ipsamque uelut
hostem pestiferum a se expellat. Solicitudinem ac timorem
non amittat dum hie uiuit, quia quo quis melior et Deo
accepcior, eo amplius in caritate ardet, et ad instancius ac
forcius operandum ea que suo statui ac uite congruunt,
eciam ipsis stimulis amoris excitatur. Ac per hoc semper
sollicitus est, neque a mente sua memoria dilecti suauissimi
uel ad momentum elabatur, ut non solum in habitu, uerum
eciam in actu, ipsum habeat et cogitet, quem toto corde
diligere preceptum sibi esse non ignorat. Timetque 2
uehementer ne ipsum saltern in hiis que minima sunt
offendere distrahatur. Non solum quippe quod precipitur
Christum tota mente diligi ad hoc implendum se extendit,
et toto desiderio nititur, sed eciam magna delectacione
capitur, ut dilectissimum suum nunquam obliuiscatur, nee
eciam uelit ab eius dileccione separari se declinans ad
temporales delectaciones, etsi possit sine pena facere quod
ualeret. Expertus est enim suauiores esse blandicie
spirituales corporeis amoribus, unde mirum esset si ad tanta
deliramenta dilaberetur, quod spretis incorporeis carisma- f. 92
tibus, ista ficta et quasi fantastica felicitate potiri se preparet,
uel in carnali specie conglutinatus hoc optaret uti, quod odit
omnis sanctus Dei amator. Quosdam nimirum fefellit
turpiter concupiscencia carnis, et species obtutibus obiecta,
sapientes eciam et deuotos ad illicitos non nunquam attraxit
amplexus, quia in caritate fundati perfecte non fuerunt, nee
1. (g) " amabilis." 2. (') "tenetque."
252 THE GIFTS OF GOD'S CHOSEN
eterno amori omnino adherebant. Quamobrem impulsi
temptamentis, dum ascendere uidebantur, antequam ad
culmen poterant peruenire, inferiuscorruerunt.
Sed sine dubio uerus amator eternitatis inter temptaciones
tenet se tranquillum, et in hac pugna coronam sibi adquirit
in qua alii instabiles occiduntur. Nee desinunt dilecti
Christi omnia amputare obstacula, atque corda sua coram
Conditore totaliter effundunt. Ac nequaquam ut hii qui
pedem in amore non fixerunt, ab ascensu intencionis deiecti
marcescunt, ac pocius immutabiliter preparantes ad eterna
gaudia stabiliter persistunt in inceptis, nutriti et educati in
dulcedine celestis saporis, ut luceant eis qui foris sunt
exemplo sanctitatis, et intra semetipsos igne amoris dulciter
inardescant. Errores quippe carnalium affectuum mortifi-
cant per mundicie appetitum, quamuis nullus in hac uita
ingeneratam concupiscenciam ad plenum possit extinguere,
aut ita perfectus esse ut ualeat in carne uiuere et non
peccare. Ac per hoc nee hie perfecte sanabitur, 1 sed in ilia
patria ubi gloria confortat intellectum ad cernendum Deum,
et pax perhennis anguscias molesciasque inuadit, usque-
quaque et expellat, ut nulla sit corrupcionis anxietas,
quandoquidem sempiterna beatitudo consummat triumph-
f. 926 antem. Interim autem euigilet mens et suspiret perseuer-
anti amore incendii, et delectabilia uisibilis uanitatis studeat
euitare. Ad hoc enim remaneat usque ad mortem : sed in
morte perit fomes peccati, langorque nature, ut electus
quisque ad amandum se habilitans, roboratusque superna
gratia, contra ipsum fomitem continencia armatus, gloriosa
exerceat certamina, et cuncta debellet que hostiliter amantes
insignuntur. 2 Hinc sane dum pugnans uincit et non
uincitur, in amenitatem eleuatur admirabilem, cui omnia
interiora eius applaudunt, quia misterium 3 amoris in se
percipit inspirari, et in estu mellifluo superius ascendit,
contemplaturque cum iubilo mellifluas laudes emanentes 4
amanti, festinantibus ad interitum, immo ad nihilum
1. (i) " saluabitur." 2. (g) " insignentur."
3. (g) "ministerium." 4. (/) "emanans."
SPIRITUAL SONG UNEXPLAINED 253
carnalium motibus affeccionum. Addunt ad hoc plerique
asserentes quod sonat corde eius dulce quid et canorum,
unde rapitur siciens et mulcetur : sed non exposuerunt, ut
ego potui cognoscere, quomodo cogitacio in canticum
commutatur, et melum moratur in mente, et qua iubilacione
preces modulatur.
CAP. 37.
(Quod uerus amator solum amatum diligit; et de duplici
raptu, extra corpus et de eleuacione mentis in Deum, et
de excellencia secundi.)
Languentis spiritus ardor ex pulchritudine Dei purum 1
ostendit amorem, quia et preter suum amatum nihil requirit,
et omnes alios affectus penitus extinguit. Sic enim libere 2
mens in id quod amat suauiter affertur, et ipsa uoluntatum
amancium connexio stabiliter confirmatur, dum non occurrit
quod amantem a suo proposito impedit, neque ad aliud
cogitandum retroire cogit ; ut amans cum summa felicitate
suum assumat desiderium, et uelociter omni retardacione
remota, currat in amplexus dileccionum. Inter has autem
delicias quas degustat, tarn dulci amore experitur arcanum
celicus immissum : quod nemo adhuc nouit nisi qui accepit,
atque electuarium in se gerit quod debriat diligentes f. 93
iocundos in Ihesu, et facit felices ut non cessent accelerare ad
sedendum in celicis sedibus et fruantur gloria Conditoris
sine fine. Ad hanc suspirant, aspectibus supernis insis-
tentes, et inflammati medullitus omnia intima sua letantur
ludifluis illustrata esse splendoribus letificatos, quia se
senciunt amenissimo amore et in gaudio canticorum mira-
biliter liquefactos. Unde et cogitaciones eorum mellite sunt
in suo ministerio, quia eciam studendo et meditando in
scripturis, ac eciam in scribendo uel dictando cogitant suum
amatum, et a solito 3 laudis organo non recedunt. Quod
quidem mirum estimabitur cum una mens, duo simul
impleatur, utique eodem tempore intenta ; hoc est ut laudes
et amores suas Ihesu canendo offerat, mente iubilans : et
1. (g) "primum." 2. (g) " labi." (h) " labore." 3. (g) "celico."
254 THE TWO ECSTASIES
simul cum hoc que in libris sunt intelligat, neutrumque
alterum offendat.
Sed non est hec gracia omnibus passimque concessa, sed
anime sancte, sanctissime imbute, cui lucet excellencia
amoris, et hympni amorosi familiariter in ea Christo in-
spirante eruperunt, et quasi iam hympnidica effecta in
conspectum Conditoris sui ineffabiliter personat iubilando.
Que et misterium amoris agnoscens atque clamore
uehementer intenso dilecto ascendens, in intellectu existit
acutissima et perspicax, in sensuque subtilis, non singulis
rebus mundi huius dispersa, sed in uno Deo tota collecta, et
infixa, ut in puritate consciencie ac nitore mentis ipsi
seruiat, quem amare et cui se exhibere deuouebat. Quo
f. 936 quidem amantis amor est purior, eo illi Deus est presencior
et proprior, ac per hoc ille in Deo purius gaudet, et de Dei
bonitate et suauitate benigna uberius sentit, que pure
amantibus se solet infundere, et incomparabili iocunditate
illabi cordibus piorum. Porro amor iste purus est quando
iam illi non miscetur alterius rei affectus, nee inclinacionem
habet ad aliquam delectabilem speciem fruendam corporee
creature ; quin immo mundata mentis acie, in uno eternitatis
desiderio totus stabilitur, et cum libertate spiritus iugiter
aspicit in superna, quemadmodum qui rapitur forma
alicuius rei, ad quam non intendere et quam non possit
amare.
Sed liquet tamen quod raptus duobus modis se offert
intelligendum. Uno quidem modo quo quis extra sensum
carnis ita rapitur, ut penitus tempore raptus non senciat
quicquid in carne uel de carne agatur. Ipse tamen non est
mortuus sed uiuus quia adhuc anime uiuificat corpus. Et
hoc modo aliquando rapiuntur sancti et electi ad suam
utilitatem et aliorum instruccionem, sicut Paulus qui erat
raptus ad tercium celum. Et hoc modo raptus, eciam
peccatores in uisione aliquando rapiuntur, ut uideant uel
gaudium bonorum l uel penas reproborum pro sua et
aliorum correccione, sicut de multis legimus.
1. (/) " beatorum."
BODILY TRANCE 255
Alio modo dicitur raptus eleuacione mentis ad Deum per
contemplacionem, et hie modus est in omnibus perfectis
amatoribus Dei, et in nullis nisi qui amant Deum. Et
recte dicitur raptus sicut et alius, quia quadam uiolencia fit,
et quasi contra naturam. Immo uere supernaturale est, ut
de uili peccatore fiat filius Dei, qui spiritual! gaudio
repletus, feratur in Deum. Iste modus multum desider-
abilis est et amandus. Nam et Christus semper habuit
diuinam contemplacionem, sed nunquam corporalis regi-
minis subtraccionem. Aliud est amore rapi in sensu carnis,
aliud a sensu ad aliquam uisionem, uel terrentem uel
blandientem. Ego meliorem estimo raptum amoris, in quo
homo maxime meretur. Uidere enim dare celescia ad f. 94
premium pertinet non ad meritum.
Dicuntur itaque rapti qui Saluatoris sui desideriis integre
et perfecte sunt mancipati, et ad cacumen contemplacionis
ualenter ascendunt. Illuminantur quoque sapiencia in-
creata, et feruorem inconscripte 1 lucis cuius pulchritudine
rapiuntur sentire meruerunt. Hec autem accidunt anime
deuote, quando omnes eius cogitaciones diuino amori
ordinantur, omnesque mentis ipsius euagaciones transeunt
in stabilitatem, et ipsa iam non fluctuat aut hesitat, sed toto
affectu in unum deducta, 2 atque sita, magno ardore Christum
anhelat, illi extenta et intenta, quasi non essent preter hos
duos, scilicet, Christum et ipsam animam amantem. Unde
conglutinata est ei amoris uinculo indissolubili, et per
excessum mentis extra claustra corporis euolans, haurit
poculum premirificum e celis;ad quod nunquam pertingeret,
nisi Dei gracia ab infirmis affeccionibus raperetur, in sub-
limitate spiritus constituta, in qua nimirum salubria recipit
dona graciarum. Cum ergo solummodo diuina ac celescia,
irreuerberato ac libero corde sicienter 3 cogitet, mentem
suam eciam supra cuncta corporalis ac uisibilis, in superna
translatam * atque raptam uidet : 6 prope est sine dubio, ut et
feruorem dileccionis in se realiter suscipiat et senciat;
1. Short texts omit. 2. (g) " dedicata." (h) "deducata."
3-(<7) (h) (k) "scienter." 4. (g) "transubstanciatam." 5. (g) (k) "uideret."
256 THE TWO ECSTASIES
denique in canorem melique l dulcidine liquefiat. Hoc enim
ex raptu isto assequetur, qui ad hoc eligitur. Quamobrem
isciusmodi 2 raptus magnus est et mirabilis, excellit namque
ut arbitror, omnes acciones, uie, quia quedam pregustacio
estimatur suauitatis eterne. 3 Exceditque, ni fallor,* omnia
alia dona, que sanctis in hac peregrinacione ad meritum a
Deo conferuntur. In hoc enim merentur superiorem locum
in patria, quia per hoc Deum in uia ardencius et quiecius
amauerunt; quemadmodum summa quies ad hoc exquiren-
f. 946 dum et retinendum exposcitur, quia in nimia mocione cor-
poris uel in constancia et uagacione mentis nequaquam uel
accipitur uel tenetur. 5 Igitur ubi electus aliquis ad illud
eleuatur, in magno gaudio, plenus uirtute uiuit, in secura
suauitate morietur, et post hanc uitam inter angelicos choros
excellencior et Deo propior assistit.
Interim autem habet dulcorem, feruorem, et canorem, de
quibus longe supra tactum est, et per que Deo seruit, et
Deum diligens illi inseparabiliter adheret. Sed quia corpus
quod corrumpitur aggrauat animam, et terrena habitacio
deprimit sensum multa cogitantem ; non eadem facilitate
semper iubilat neque canore eque perspicuo iugiter et in
omnibus clamat. Aliquando namque magis de feruore et
dulcedine sentit et cum difficultate canit. Quandoque uero
ad canendum, mira suauitate ac facilitate rapitur; cum
tamen feruor remissior senciatur, sepe eciam in canorem
cum maxima amenitate euolat, et exit, et eciam ipsum
feruorem ac dulcedinem uere sibi adesse cognoscit. Num-
quam tamen est feruor sine dulcore, quamuis aliquando sit
sine canore, quern eciam impedit cantus corporalis, et
strepitus tumultuancium redire cogit in cogitatum. In
solitudine siquidem liquidius assunt, quia ibi loquitur
dilectus ad cor tanquam uerecundus amator qui amicam
1. (/) "mellique." 2. (g) " huiusmodi."
3. Of. Hugh of S. Victor De arrha anime " Vere ille est dilectus tuus
qui visitat te, venit non ut totum infundat se, sed ut gustandum praebeat
se." Patrol. Lat. clxxvi, 955.
4. (/) " ut arbitror."
5. (g) " et nimia mocione uel inconstancia et uagacione mentis nequaquam
accipitur uel tenetur."
INTERIOR GRACES 257
coram omnibus 1 non amplectitur, nee amicabiliter earn sed
communiter tantummodo uelut extraneam osculatur.
Separata certe de alienis negociis deuota anima, tarn corpora
quam mente et solis Christi blandimentis frui desiderans, ad
ipsum quoque inardescens, adest mox in melliphona iubi-
lacione, et earn mirabiliter iocundans emanat ei melodia,
cuius signum accipit, quod iam ulterius sonum exteriorem
libenter non sustinebit. Et hec est musica spiritualis, que
incognita monet omnibus qui seculi negociis licitis uel
illicitis occupantur; nee est aliquis qui earn nouit nisi qui
soli Deo uacare studuit.
CAP. 38.
(Desiderium amantis ad Deum explicatur : et amor mundi
detestabilis multis exemplis declaratur; et quod
memoria Dei in mundi amatoribus non moratur.)
[Insolubili U ero nodo amorem tuum dulcis Ihesu in mef. 50&
alligo, querens thesaurum quem exopto, et langorem iugiter
inuenio, quia in te sitire non cesso : hinc, ut uentus, dolor
meus euanet, nam premium meum melos est quod nullus
hominum uidet, in canticum persuaue interior natura
uertitur, et ego pre amore mori langueo.
Delectant lucide magnitudines munerum et cruciant cum
gaudio successus amoris, dum accedunt que suscipiant ac f. 51
suscipiendo reficiant. Sed desunt que dilectum languenti
ostendant, ut langueam uulnerant, et langorem nondum
plene sanant, immo magis augent quia crescente amore
langor augmentatur. Sic deficit in dolore uita mea et anni
mei in gemitibus 2 quia differor a dilecto, et differtur mortis
desiderium et moratur medicina miserorum; et clamoribus
consurgo et aio : Heu mihi quia incolatus meus pvolon-
gatus est. 3 Amor est quod cruciat, amor quod delectat.
Cruciat : quia non cito tribuitur quod multum amatur ;
delectatur : quia et spe reficit, et inestimabilem consola-
cionem in ipsis ardoribus infundit. Accrescit etenim langor
1. (k) " hominibus."
2. Psalm. 30, 11. 3. Psalm. 119, 5.
258 THE LOVE OF THE WORLD
uehemens quando per amoris guadium inest anime carmen
canticorum, et estus exuberans dulci dileccioni prebet incre-
mentum ; nee ita iam libet, quemadmodum mortem uitam
cogitare. Flos 1 enim in quo feliciter fouetur non potest
finiri, immo gloria que iugiter grandescit in amante, quod
mirum apparet, mortem et melodiam simul in unum facit
esse. Cum enim peruenero ad mortem incipit in me plenitudo
beatitudinis mee, quam largiturus est mihi omnipotens,
quern amo. Sedes mea profecto preparatur in loco ubi amor
nescit refrigescere uel ad torporem declinare. Eius equidem
amor incendit cor meum, quia et illius ignem possum
sentire, unde et robur anime mee angariam non cognoscit,
dum sic in solacio amoris totus sum firmatus. Ego deficio
pre dileccione et in sanctis suspiriis totum tempus meum
expendo : et in hoc non erit opprobrium mihi coram angelis
Dei, ad quorum consorcium ardenter anhelo, cum quibus et
consummari firma spe expecto, ac pocius laus letificans
f. 5i6 languidum nunc relaxabit, et beatifica uisio almiphona
ostendet manifeste illud quod amauit.
Sed omnino ue illis quorum defecerunt in uanitate
consumpti dies eorum, et anni eorum cum festinacione
perierunt, sine fructu caritatis; qui languent amore
immundo, et pro pulchritudine putride carnis, que non est
nisi uelamen putredinis et corrupcionis, sine dulcedine
ducuntur ad mortem ; super quos eciam ignis cecidit cupidi-
tatis et iracundie, et non uiderunt solem lucis eterne. Hii
abeunt in exterminium, ambulantes post uanitatem ; uani
facti sunt sicut ea que dilexerunt. Proinde cum iudica-
buntur uidebunt Christum asperum et intolerabilem oculis,
quia eum in hac uita in cordibussuis suauem non senserunt.
Qui autem hie ipsum in se dulcem senciunt, ibi procul
dubio et blandum uidebunt. Quales enim ei nos modo
existimus : talis et ipse tune apparebit nobis ; amanti
quidem amabilis et desiderabilis, non amanti uero odibilis
et crudelis; nee est ista mutacio ex parte sui, sed nostri.
Ipse enim idem est immutabiliter, sed omnis creatura
1. So all MSS. "Melos " seems more suitable.
SALT WITHOUT SAVOUR, BITTER HONEY 259
taliter ipsum uidebit, qualiter uidere meruit. Obiectum
namque uoluntarium ostendit se unicuique sicut uult.
Unde in eodem instanti et iustis placatus, et inustis irratus
apparebit.
Amor quidem racionalis anime agit in ea, ut siue bonus
siue malus sit, secundum ipsum iudicetur. Nee est aliquid
ita efficax ad premerendum eternitatis gaudium quemad-
modum amor Christi, nee aliquid magis inducit extremam
dampnacionem quam amor mundi. Inflammet igitur
mentes nostros amor eternus, et seua dileccio ac odibilis
carnalium affeccionum longe expellatur. Suauitas celestis f. 52
uite nos inebriet, ut non libeat diligere amaram dulcedinem
presentis uite, quia fel draconum 1 scilicet, pessima maligni-
tas uel amaritudo dolositatis est uinum impiorum, quia
ipsam bibentes sic inebriantur, quod quid eis futurum sit
non attendunt ; et uenenum aspidum, scilicet interficiens
nequicia est eis potus mortiferus; insanabile addit, quia
incorrigibilis est malicia eorum.
Habet 2 enim mundus mendax delicias miseriarum,
diuicias uanitatum, blandimenta uulnerancia, delectamenta
pestifera, felicitatem falsam, uoluptatem insanam ; dilec-
cionem amentem odibilem, tenebrosam, in inicio meridiem,
in fine noctem eternam. Habet et sal insulsum, saporem
insipidum, decorem deformem ; amiciciam horribilem
matutinum mulcens, uesperum pungens; mel amaricans,
fructum necantem. Habet et rosam fetoris, gaudium
lamentacionis, melodiam mesticie, preconium despeccionis,
uere nectar mortis, ornatum abhominacionis, ducem sedu-
centem, principem deprimentem. Habet et gementem
gemmam, et laudem ludibrium, lilium liuorem, 3 cantum
clangorem, speciem putridinem, discordem concordiam,
niuem ingredinem, solacium desolatorium, inopem 4 regnum.
Habet et philomenam magis uacca mugientem ; merulinam 6
1. Deut., 32, 33.
2. For Rolle's love of antitheses and "conceits," see J. P. Schneider's
Prose Style of Richard Rolle.
3. Misyn, " of lilies blakness." "Liuor " = the substantive of " livid."
4. (k) corrects this to " inops." 5. "merulus "=blackbird.
260 THE LOVE OF THE WORLD
uocem, melum nescientem ; ouem uulpinam pellem induen-
tem; et columbam, plus fera furientem.]
Fugiamus ergo corporeum immundialemque amorem,
cuius dorsum habet aculeum, etsi facies blandiatur; cuius
flos fellitus est, et uber uipereum, quamuis lateat, gerit;
cuius sapor animam secat a Deo, et balneum cremat igne
inferorum ; cuius aurum in cinerem uertitur, et thus
sulphureum incendium emittet. Hie est amor carens
clemencia, demencia plenus delicata ; qui non sinit animam
sibi obligatam sanctorum cetibus coniungi, aut diuino
amore delectari.
f, 52b Istis etenim qui affectum habent inclinatum ad amorem
creature mundi huius ponderosum est, et intolerabile
uidetur cogitare de Deo, cum eius memoria suauissima sit r
et cogitantibus mirabiliter dulcescit. Si enim de Deo cogi-
tare ceperint, statim labitur a mente eorum, et ad suas
pristinas cogitaciones redeunt, in quibus diu sponte
quieuerunt. Ligantur quippe sua mala consuetudine, nee
tarn infirmis et impuris mentibus, (sine magna et longa
exercitacione spiritualium cogitacionum et abieccione cor-
poralium ymaginacionum), sapiet cibusangelorum. Habent
namque palatum cordis inquinatum, febre iniqui amoris,
propter quod non possunt sentire dulcedinem glorie celestis.
Quemadmodum quidem si quandoque ueniant in mentes
illorum cogitaciones bone, non ibi morantur; expulsis
statim indiciis diuine inspiracionis per radicacionem
malorum ; et transeunt de malo in peius, atque eo damp-
nabilius corruunt, quo bono quo tanguntur non acquiescunt.
Ita electi qui succensi sunt funditus diuino amore, et
Christo inseparabiliter adherent, si aliquando male uel
immunde cogitaciones animos illorum pulsent, et uim
faciunt ut intrent : mox celo suspicientes eas abiciunt, ac
feruore intencionis extinguunt; te nimirum ipsa bona consue-
tudine semetipsos excitant, ut in se nihil terrenum, nee
aliquid uenenate dulcedinis in qua delectentur assumant.
Ille enim quern perfecta caritas exurit, peccatum uel iniquum
oblectamentum non sentit, immo pocius in Deo suo exultat,.
et nee angor nee immundicia ipsum contristat.
LOVE IS A UNION OF WILLS 261
CAP. 39.
(De multiplici amicicia bonorum et malorum, et an dissolui
possit. De raritate, et de amiciciis uirorum et
mulierum. De uera amicicia, et quomodo electi in ipsa
delectantur in uia, et de insipiencia quorundam qui
nimis abstinent uel nudi sunt, et de amicicia carnali,
et ornatu uirorum ac mulierum.)
[Amicicia l est connexiouoluntatum, eisdem consencien-
cium et eisdem dissencium, et potest esse hec amicicia inter
bonos et inter malos, sed affectibus diuersis; et maxime
deberet esse inter Deum et animam que diuine uoluntati
uoluntatem suam tenetur conformare in omnibus ; ut que
Deus uelit, uelit et ipsa; que Deus nolit, nolit et ipsa; sic
quidem plena erit inter eos amicicia. In affeccionibus
autem humanis ubi est uera amicicia, absit ut distancia
corporum separabilitatem faciat animorum, quin pocius
insolubile uinclum coherentis amicicie desolacionem releuet
corporalis distancie et amicus cum amico suo se quasi f. 53
existere estimet, dum indissolubilium uoluntatum con-
stanciam uidet. Est enim uere amicicia : cum amicus se
habet ad amicum sicut ad seipsum, cum amicus sit alius
ipse, et ipsum amat propter ipsum, non propter utile quod
se sperat ab eo percepturum.
Sed queritur, si alter amicorum erret, utrum dissoluenda
sit amicicia ? quidam uoluerunt non esse perfectissimam
amiciciam nisi inter similes secundum uirtutem. Sed quo-
modo perfecta fuit que dissolui potuit errante enim uno?
lam perfecta non est, et sic paulatim possit ad nichilum
deuenire, quod est contra racionem uere amicicie, qua quis
amatur propter seipsum, non propter utile uel delectabile.
In amicis siquidem non est necesse mutari alterum propter
alterius mutacionem ; sed amicicia cum sit uirtus, impos-
sibile est euacuari in aliquo sine eius mutacione ; ergo non f. 536
est necesse euacuari propter alterius errorem ; immo si fuerit
uera amicicia, magis sollicita erit reuocare errantem, etsi
oporteret ut amicicia dicatur amor, quo uult et procurat
1. The chapter recalls Cicero's De Amicitia ; cf. J. P. Schneider's Prose
Style of Richard Rolle, p. 76,
262 ON FRIENDSHIP
amico suo bonum sicut sibi ipsi, et nullo errore potest rumpi
dum uiuunt.
Amicicie enim de facili dissoluuntur cum non inueniuntur
in amico ea propter que amatur, scilicet, cum non sint
amicicie utiles et delectabil^s, pro quibus nunc amici dili-
guntur, et talis amicicia ficta est, quod durare non potest, nisi
dum permanet delectabilitas et utilitas. Sed illud racione
cuius est uera amicicia, non dissoluitur in amicis dum sunt,
ergo nee uera amicicia dissoluitur dum sunt, sed uno^rrante
potest adhuc utrumque uiuere ; ergo uno errante,adhuc durat
amicicia si unquam fuerit uera; quia amant se inuicem
secundum seipsos, scilicet, secundum quod boni sunt, quod
oportet intelligi non bonitate moris sed nature. Natura
enim cogit hominem sibi querere fidelem amicum; cum et
ipse fidem et gratitudinem seruare intendit, nihil frustra
agit, ergo ipsa amicicia que naturalis est, non dissoluetur,
. natura existente, nisi in iniuriam ipsius nature, natura
amata repugnet ; quod nullo modo natura facere potest, nisi
corruptis moribus fuerit oppressa. Amicicia ergo quam
incendit aliqua res que non est ipsa que amatur, deficit et
extinguitur, dum ipsa res que amorem incitauit non habetur,
ut si mores uel diuicie uel pulchritudo continuat amiciciam
errantibus moribus, labentibus diuiciis, adnihillata pulchri-
tudine, eciam euanescit amicicia, et de eo qui ipsam habuit
f. 54dicatur, nihil infelicius quam fuisse felicem. 1 Sed amicicia
quam natura agit in amicis, nulla paupertate deicitur, nullo
errore deletur, nulla deformitate finitur, dum natura sub-
sistit que amicicie illius causa existit. Talis amicicia pure
naturalis est, et ideo nee meritum nee demeritum, nisi
contra Dei preceptum aliquid moliatur; et habet eciam
secum magnam delectacionem annexam, in qua eciam nee
meritum nee demeritum. Uera enim amicicia non potest
esse sine mutua delectacione amicorum, et eorum collocu-
cione desiderabili, atque consolatoris afTatu, et hec amicicia
si gracia Dei informata et tota in Deo fiat, et ad Deum
referatur et tendat, dicitur tune sancta amicicia, et est
multum meritoria. Si autem propter hanc amiciciam
1. cf. Boethius, De Consol. Philos., Bk. II, prose 4.
BETWEEN MEN AND WOMEN 263
aliquid contra diuinam uoluntatem ab amicis agatur, est
amicicia peruersa, fetida et immunda, et multum
demeritoria.
Nescio autem quo infortunio iam accidit, quod uix aut
raro inuenitur fidus amicus. Omnes querunt que sua sunt,
nullus habet amicum de quo dicit : mihi est ille alius ego.
Declinant enim ad proprias utilitates et delectaciones, et
fraudem eciam in ipsis suis amicis perpetrare non
erubescunt, unde patet quod uere amici non sunt sed ficte,
quia non homines diligunt sed uel bonis hominum uel
adulacionibus et fauoribus intendunt.
Porro etsi inter uiros et mulieres amicicia sit periculosa,
quia species delectabilis fragilem animum faciliter allicit, et
uisa temptacio carnalem concupiscenciam accendit, ac sepe
pollucionem mentis et corporis inducit. Sicque familiaritas
mulierum uiris in detrimentum uirtutis accidere solet. Non
tamen est illicita ilia amicicia, immo meritoria, si bono f. 546
animo agatur, et pro Deo diligitur, non pro carnis suauitate.
Si enim mulieres se a uiris despectas cernerent, et de Deo
conquererentur, qui eas tales creasset de quibus uiri dedig-
narentur, et de salute forsitan desperarent, desolatas enim
se estimant, si a uiris consilium uel auxilium non assumant.
Minus quippe uiget in eis ratio, unde et faciliter seducuntur
et cito uincuntur. Propter quod multum indigent consilio
bonorum. A malis uero male tractantur, quia multo sunt
proniores ad delectacionem uoluptatis quam ad claritatem
sanctitudinis.
Est et quedam naturalis dileccio uiri ad mulierem, et
mulieris ad uirum, qua nullus caret nee eciam sanctus,
secundum naturam a Deo primo institutam, per quam simul
existentes et inuicem concordantes, naturali instinctu
socialiter letantur. Que quidem dileccio eciam suas habet
delectaciones ut in mutuis colloquiis et tactibus honestis,
grataque cohabitacione, per quam tamen homo non meretur
nisi caritate fuerit informata, nee eciam demeretur nisi fuerit
culpa denigrata. Si enim mali motus surgant ex quibus
cogitent de libidine et ad ipsam tendant, since dubio rei
264 ON FRIENDSHIP
sunt mortis quia contra Deum peccant. Errant ergo tur-
piter qui dicunt quod omnia facta nostra, siue interiora siue
exteriora, sunt meritoria uel demeritoria ; quia auferre
nituntur, uel saltern in nobis non esse contendunt delecta-
cioneset acciones naturales, eLsic confusionem nobili nature
inducere non uerentur. Ilia uero amicicia uel familiaritas
uirorum ac mulierum illicita est et prohibita, qua uolupta-
tibus carnalium affectuum implendis, in uili concupiscencia
f. 55 conueniunt, et eterna postponentes temporalibus solaciis,
corporeisque amoribus florere querunt. Ipsi eciam grauiter
delinquunt, et maxime qui sacrum ordinem acceperunt, qui
accedunt ad mulierculas uelut peccatores, dicentes se
languere pro amore illarum et pene tabescere immenso
desiderio, cogitacionumque conflictu, et sic eas leues et
instabiles ad miseriam presentis uite et future perducunt.
Sed et ipsi non permanebunt impuniti, portant enim secum
dampnacionem suam de quibus per psalmistam dicitur :
Sepulchrum patens est guttur eorum, linguis suis dolose
agebant; iudica illos Deus. 1 Uult namque Deus mulieres
a uiris nee prorsus despici, neque per uana blandicia seduci ;
sed in omni sanctitate et sanctimonia ad salutem anime et
corporis fideliter et caritatiue erudiri ; sed nunc raro inueni-
tur, qui sic faciat, quin pocius, (quod dolendum est,) uel
pro muneribus uel pro specialitate earum adquirenda
student eas informare. Unde sepe contingit quod si in
uno instruant, in alio destruant et confundant, et ea quibus
placet mulieribus uti, ne offendantur, uel non uolent uel non
audent prohibere, quamuis mala sunt.
Est autem uera amicicia, amancium consolidacio,mencium
consolacio, anguscie releuacio, tristicie secularis expulsio,
reformacio peccatorum, augmentacio sanctitatis, diminucio
sceleris, multiplicacio bonorum meritorum, dum amicus ab
amico uicissim et a malo per salubre consilium trahitur, et
f, 556 ad bonum agendum inflammatur, dum in amico graciam
intuetur quam ipse in se habere concupiscit. Non ergo
spernenda est sancta amicicia, que omni miserie medicinam
1. Psalm 5, 11.
A SOLACE IN OUR EXILE 265
habet. A Deo enim est ut inter calamitates huius exilii
amicorum refoueamur consiliis et auxiliis, donee ad ipsum
perueniamus, ubi omnes erimus docibiles Dei, et in eternis
sedibus beate collocati, in ipso quern dileximus et in quo et
pro quo amicos habemus, sine fine gloriemur. Ab hac
amicicia neminem excipere possum quantumcumque
sanctum, qui ea indigeat, nisi forte aliquis talis sit cui non
homines sed angeli ministrarent. Sunt autem nonnulli
qui diuino amore Jubilant, et eius dulcedine ita inebriantur
quod dicere possint : Renuit consolari anima mea terrena, 1
scilicet consolacione qua amatores mundi se inuicem con-
solantur. Oportet tamen ut secundum naturam et
secundum graciam in hiis que corpori suo sunt necessaria
et in hominibus delectentur. Quis enim comedit uel dormit,
uel recreacionem a calore uel frigore accipit sine delecta-
cione? Quis habet amicum, et in eius presencia alloquio
et cohabitacione et participacione boni non delectatur?
Certe nullus, nisi insensatus et racione carens, quia in hiis
et in aliis huiusmodi consolatur uita humana, eciam que
sanctissima est et uberius in Deo gaudet.
Non ergo de talibus intelligendum est illud : Renuit con-
solari anima mea, sed de fetidis et immundis atque illicitis
consolacionibus mundanorum. Postea enim dixit.
Delectasti enim me Domine in factura tua, et in operibus
manuum tuarum exultabo. 2 Quis negat ilium consola-
cionem accipere qui in operibus Dei se fatetur exultare?
Seduir insipiens non cognoscet et stultus non intelliget hec. 3
Habent uero quidam zelum Dei sed non secundum scien-
ciam, qui dum superflua student abicere, eciam de f. 56
necessariis ducuntur incaute resecare, estimantes Deo
placere non posse nisi se per nimiam abstinenciam et
nuditatem immoderate affligant. Et quamquam pallor faciei
sit decor solitarii, non est tamen eorum seruicium recte
ordinatum, quia etsi corpora sua castigare iubentur, et in
seruitutem spiritus redigere : ea tamen tenetur non occidere,
1. Psalm. 76, 3. 2. Psalm. 91, 5.
3. Psalm. 91, 7.
266 ON FRIENDSHIP
sed ad honorem Dei seruare donee ipse animam a corpore
separet qui ilia coniunxit. Tales ergo et hominibus sunt
asperi et in seipsis amari, amicicie quoque custodiam non
cognoscunt quia nee eius uiam tenuerunt. Amor equidem
consanguineorum si immoHeratus est, carnalis dicitur
affectus et rumpendus est, quia ab amore Dei impedit; si
autem moderatus sit naturalis dicitur, et non perturbat a
seruicio diuino, quia natura in quantum huiusmodi non
agit contra factorem nature.
Postremo merito reprehendibiles sunt nostri temporis
mulieres que nouos ornatus, tarn capiti quam corpori, in
tanta et tarn mirabili uanitate inuenerunt, et inuentos
induxerunt, quod et aspicientibus horrorem ingerant et
stuporem. Non solum enim contra sentenciam apostoli in
auro et in torcione crinium, 1 pompe ac lasciuie seruentes
incedunt, sed eciam contra honestatem humanam et naturam
diuinitus institutam, cornua sibi lata et magnitudine
horrenda, de capillis in se non radicatis composita, suo
capiti imponunt; quarum quedam suam turpitudinem uel
f . 566 uelare uel pulchritudinem augere studentes, fuco adulterine
fallacie facies suas colorant, et dealbant. Uestimentis
eciam nouo modo sculptis et uiri et femine uanissime
abutuntur, non considerantes quid nature deceat,
sed quid rumoris noua uanitas diabolo suggerente intro-
ducat. Siquis autem uel rarissimus de talibus corripere
uelit, irridetur, et magis ponderant inanem fabulam quam
emendacionem. Uadant ergo et cadant, capiantur et
illaqueentur. Iste domine et mulieres que uocantur
ingenue, uelint decorari ad tempus et deformari ineternum,
quia post peractam gloriam infernalem sencient penam, que
non Christum in hac uita sed uilissimam mundi uanitatem
amauerunt, coronantes se rosis priusquam marcescerent,
sed nunc ad alia transeamus.]
1. cf. I Tim. 2, 9.
LOVE NEVER FAILETH 267
CAP. 40.
(Quod in omni tempore et in omni actu amor Dei miscendus
est, qui nee prosperis cedit nee aduersis, et de excel-
lencia eius et comparacione, et de lacrimis in melum
conuersis.)
Diuinitatis amor hominem quern perfecte penetrat, et
igne Sancti Spiritus ueraciter inflammat, mira iocunditate
illius animum ad se rapit, et ab amoris tanti memoria nee ad
momentum euagare permittit. Ligat mentem amantis ut ad
uana non defluat et in amatum iugiter tendat. [Possumus 1
nempe si ueri amatores sumus Domini nostri Ihesu Christi,
et ipsum cogitare dum pergimus et cantum amoris eius
tenere dum in consorcio sedemus, et ad mensam eius memor-
iam habere poterimus eciam in ipsis gustibus cibi et potus.
Ad omnem autem morsellum esce uel haustum poculi,
deberemus laudare Deum, et inter ipsa cibariorum suscep-
cionum et morsellorum interualla, illi laudes personare cum
suauitate mellita et mentali clamore ac desiderio, ad ipsum
inter epulas anhelare. Et si in labore manuum fuerimus,
quid prohibet nos cor celestibus erigere, et eterni amoris
cogitacionem incessabiliter retinere ? Sicque omni tempore
uite nostre feruentes erimus non torpentes, nee aliquid f. 57
preter sompnum cor nostrum ab eo remouebit.
O quantum gaudium et leticia illabitur amanti ! O quam
felix et uere desiderabilis dulcedo animam eius replet ! Est
enim amor uita sine fine permanens, ubi in Christo figitur
et solidatur, quando iam ipsum amorem secundum
amorosum affectum in celestibus radicatum nee prospera nee
aduersa ualebunt immutare, quemadmodum sapientissimi
conscripserunt. Tune nimirum noctem uertit in diem,
tenebras in lucem, molesciam in melodiam, punicionem in
amenitatem, laboremque in suauissimam requiem. Hec
enim dileccio non ymaginaria est aut simulata, sed uera et
perfecta,ad Christum inseparabiliter intenta, melos resonans
1. The compiler of the short text had at this stage become careless as
to the nature of the passages he (or she) omitted.
268 THE EXCELLENCE OF DIVINE LOVE
amato cum armonia. Et siquidem si isto modo, ut ostendi,
amaueris, cum optimis et honorabilibus in regno Dei ipsi
uisioni uiuifice assistes gloriosus. Omnes autem interim
impugnaciones demonum, insurgentes motus carnalium,
concupiscenciarumque mundanarum rerum, in ardore
amoris et uirtute oracionis, ualenter superabis. Uinces
quoque delectacionem apparentis pulchritudinis, ut nolles
pro omni quod estimari poterit uel semel maculari. Cum
hoc quippe habundans eris internis epulis, et delicias
eterni amoris experieris, ut signum cognosces in certitudine
et quasi in sciencia, quod amator es eterni regis. Hoc
tamen non accidit alieno nisi uel hoc Deus ei dederit, uel in
hac uita magnam partem futuri premii in se ueraciter
senserit immorari.
Sed quid de illis loquor cum aliis qui quamuis electi sunt,
non tamen electuarium illud habuerunt? Admiror
aliquando de meipso quod locutus sum de excellencia
amatorum Dei, quasi quicunque uellet, ad hanc ualeret
f. 576 ascendere ; cum non sit uolentis neque currentis, sed
Christi diligentis eleuantis et assumentis. Paruitas pro-
fecto ingenii mei nescit aperire illud quod utcumque quasi
balbuciens ostendere conatus sum, et aliquid tamen de in-
effabili dicere compellebar, ut audientes uel legentes
studeant imitari, inuenientes quod omnis amor pulcherrime
et amabilissime rei mundane comparatus diuino amori,
dolor et miseria est. Quamobrem aspicite ad intelligen-
ciam, et scitote quantum Dominus mirificat amatorem
suum, et sustollit in sublime, nee deici permittit indigno
amore uane spei, sed in se suauissime ad amandum
stabiliter custodit. Est enim amor continua cogitacio cum
ingenti desiderio pulchri bonique amabilis, quia si res
quam amo pulchra sit et non bona, indigne me amare
demonstro ; si autem bona sit, amanda est.
Amor autem creature, etsi bona sit et pulchra, mihi pro-
hibitus est, ut fonti bonitatis et pulchritudinis totum
amorem meum offeram et reseruem ; ut ille sit amor meus
qui est Deus meus et Ihesus meus. Ipse enim solus habet
LOVE IS A QUENCHLESS FLAME 269
ex se pulchritudinem et bonitatem, immo ipsa pulchritude
et bonitas est. Alia quecunque non nisi ab ipso pulchra
et bona sunt, et quanto ei magis appropinquant, tanto sunt
pulchriora et meliora. Decentissime igitur ipse amatur,
qui omnia in se continet que querende sunt ab amante,
unde ex parte eius nihil retrahit quin ardentissime possit
amari. Si enim aliud amauero, mordet me consciencia
mea quod non recte amo, timeo ne id quod amo non ita me
reamet, et si de hoc non timerem, tamen adhuc concucior
pro morte que male amantes separat, et cunctam uanitatem f. 58
suam deuastat. Insuper sepe occurrunt alia aduersancia
que serenitatem suauitatemque amancium conturbant; sed
qui Deum ueraciter et toto corde deligit, tanto in consciencia
purior existit, quanto in diuino amore ardenciorem se
cognouit. Unde et amantissimum amatum suum experitur,
a cuius dulcedine mors non segregat, immo tune perfecte
dilectum inuenit, quando ab hoc mundo transit, eique
ueracissime coniugitur, ut ab eo deinceps nunquam elon-
getur, sed in amplexus amenissimos currat assidue, et ipsum
quern amauit, quern concupiuit, manifeste uidens glorietur
sine fine. Hunc itaque amorem igni inextinguibili
assimilo, quem nulla uis aduerse potestatis deicit, nullius
blandimenti mollicies deuincit. Hie amor purgat nos a
peccatis nostris, et in immenso ardore omnia exurit ob-
stacula que impedirent ad amandum, atque in flammis
feruidissimis diuine dileccionis clariores nos reddit auro,
soleque lucidiores. Amor iste medicinam nobis afferet
spiritualem, nee aliquid estimo esse inter omnia que
enumerari possunt a clericis, quod nos ita sustentat et
serenat, ac ab omni fece iniquitatis expiat, quemadmodum
feruens dileccio deitatis et continua meditacio Conditoris.
Lacrime lauare solent a delictis, et dolor cordis delet
dampnacionem ; sed ardens amor omnia excedit inexcogi-
tabiliter et excellentissime resplendentem facit animam,
unde et pro omnibus que operari possumus, cor eterni regis
adquirit et in canoro gaudio meretur contemplari.]
270 THE EXCELLENCE OF DIVINE LOVE
Non 1 aio fletum esse inutilem, nee dolorem cordis dico
indecentem, aut non diligendum in hoc exilio; sed admiror
aliquem in tantum raptum amoris iubilo, quod in deuocione
sua uel orando uel meditando flere non possit, immo uerius
annunciem et dicam oracionem, meditacionemque tanti
amatoris in canticum conuersam, atque in melos suauitatis
celice liquescentem, ut pocius angelicum sonum personal
quam humanum, in quo cum feruore mellifluo delinitus :
non ad lugendum, sed ad iubilandum assumitur; ut quasi
abstractis lacrimis, in ipso fonte ueri et eterni gaudii
f. 586 iugiter iocundetur. Cumque doctores nostri asserant per-
fectos debere lacrimari, et quo perfecciores sunt, eo in
fletibus sunt uberiores, tarn pro miseriis uie quam pro dila-
cione patrie. Mihi quidem langor mirabilis in diuino amore
affluit; et compunccio fletuum corporalium pro interne
suauitatis magnitudine cessauit. Qui autem eterna
dileccione non exuritur, necesse est quod lacrimis purgetur ;
sed qui amore eternitatis languet, sufficit ei amor ad tor-
quendum ; non enim est uulnus grauius nee suauius quam
amoris. Quippe etsi talis niteretur lacrimari non per-
mittitur, maxime in secreta deuocione, eo quod tune
subleuante Spiritu Sancto, mens sursum erigitur, et cum
dulcedine suauitatis angelice, laudes et amorosas cogi-
taciones suas Deo modulatur. [Sedes siquidem amoris in
altum quoniam usque in celescia cucurrit, et mihi uidetur
quod eciam in terra subtilis et artificiosus est, qui homines
olim amabiles, fuscos facit et pallidos, quos marcescere
cogit ut uirescant, deficere, ut fortes sint. Unde et ad
quietem eterne glorie propius accedit, et intrepide se
immiscet canentibus Conditori. Quia quo quis ardencius
amat, eo suauius cantat, et sentit dulcius quod forcius desi-
derauit; nam etsi non amantibus uia aspera et longa
uideatur, amor attamen Deum et hominem copulat et breui
labore facit sustinentes. 2 ]
1. The composer of the short text seems to have copied this passage
because Rolle's views on the value of mirth and laughter would strike a
mediaeval religious as unusual.
2. Newton adds in margin : " Require altera duo capitula alibi."
LOVE UNITES US TO GOD 271
CAP. 41.
(Quod amor perfectus unit Deo et inseparabilem reddit et
memorabilem Dei facit; sed amor mundi in nihilum
cadit. Et de natura ueri amoris stabili et perpetua,
suaue, leui et utili, et de falso amore, uenenoso, turpi et
putrido.)
Actus iste perfectus est, scilicet, si mentes nostras ab f. 96
amore creature medullitus separemus, 1 et soli Deo illas
uere et inseparabiliter coniungamus; et quanto in hocopere
fuerimus perfecciores, tanto sumus meliores. Iste actus
super omnes alios est, quia ad hunc finem omnia que
agimus referenda sunt, ut Deo nostro perfecte uniamur; 2
sed ab isto unione multa retrahunt, scilicet, species delec-
tabilis mundi, uanitas uirorum et mulierum, diuicie et
honores, laus et fauor populorum. Ideo ad hunc actum
implendum nos exerceamus, cunctis postpositis et oblitis
que possent impedire. Amor enim ad quern ascendemus
in hoc opere feruencior est carbone ignito, et effectum suum
omnino in nobis producet, quia ardentes et splendentes
faciet animos nostros. Hie est amor qui non potest decipi
a creatura, et ab eterna mercede non potest fraudari in celo.
Huius autem amoris flammam quis diu sustinere posset, si
semper eodem modo perduraret, sed temperatur sepe ne
consumat naturam per corpus quod corrumpitur et aggrauat
animam, quia ipsa caro corruptibilis non patitur ut mens
in Deum iugiter feratur. Interpolatur enim feruor actualis
deuocionis per sompnum et immoderatam corporis exerci-
tacionem uel laborem, non tamen ardor extinguitur sed ut
prius non sentitur. Redit enim ad nos cum nos redimus
ad Deum, et facit nos conualescere ab infirmitate mentis, et
suauitatem tribuit; eciam corpus a multis generibus mor-
borum eripit dum nos in sobrietate et temperancia custodit.
Eleuet quoque animos nostros ad celescia desideria, ut non f. 966
inferioribus terre delectemur. Hie est amor qui Christum
rapit in corda nostra, et mellifluas facit mentes nostras, ut
1. (g) " aeperemus." (;') uncorrected, " superemus." 2. (g) " uiuamus."
272 THE NATURE OF TRUE LOVE
et in melum ex internis hymnidicis 1 erumpamus et quasi
pneumatizando iubilemus. Nee estimo aliquam uoluptatem
huic similem quoniam sincera suauitate inebriat, et dulce-
dine sancta delectat. Depurgatur enim anima quam
assumit sacris incendiis, nee remanet in ea quicquam
rubiginosum aut obscurum, sed totum amenitate almi-
phona est penetratum, ut interior natura in diuinam gloriam
et amoris canticum uideatur conuersa. Sic quidem iocundat
amor eternus, et delectabilem infundat copiam, 2 ut non
cogantur amici eius aliquem affectum creature mundi huius
inclinare, quominus libere in laudem et amorem Christi
Ihesu liquescant. Disce igitur amare Auctorem tuum, si
uiuere cupis cum hinc transieris. Hoc age ut diligas Deum
in uita tua, si uiuere uis post mortem tuam ; mentem tribue
illi qui earn ab eternis et temporalibus doloribus potest
custodire. Unde neque cor tuum ab ipso separetur, quam-
quam in aduersitate et miseria positus fueris, quoniam sic
eum cum gaudio ualebis possidere et ipsum sine fine
diligere. In hoc enim uerum amatorem te ostendis, si
memoriam Dei a te uagare non sinas, siue prospera
eueniant siue occurrant aduersa.
O bone Ihesu qui mihi uitam tribuisti eciam in tuum
amorem, deduc me ad ipsum suspirantem, totam inten-
cionem meam cape tibi, ut tu sis totum desiderium meum,
nee ultra te aliquid affectet cor meum ! Dolor et duricia
abscederent a me, ueniret quoque quod concupisco, si anima
mea audisset accepissetque canticum laudis tue. Amor
tuus in nobis semper et indefesse maneat, ex quo possumus
eum sentire propter quod cogitatum meum in potestatem
tuam fac stabilem, ut nusquam uanis et inutilibus fantas-
matibus euanescat, nee aliquando erroribus illudatur, sed
neque inclinetur ad terrenam felicitatem, uel amandam uel
f. 97 laudandam ; quatinus mens mea ex te defecata ita in tuo
amore ardeat, ut nullo euentu subito uel preuiso refrigescat.
Si enim amauero aliquam creaturam mundi huius, que mee
uoluntati per omnia placeret, et posuero gaudium meum et
1- (/) (&) " himpnidici." (h) "impnidicum." 2. (/) " copiosam."
THE PRESENCE OF THE BELOVED 273
finem solacii mei ac desiderii, quando ad me ipsa eueniret,
timere potero de separacione ardente et amara, quoniam
omnis felicitas quam habeo in huiusmodi amore, in fine non
est nisi fletus et anxietas quando iam prope est, quod pena
amarissime animam cruciabit.
Omne itaque oblectamentum quod homines in hoc exilio
aspexerunt feno comparatur, quod nunc floret et uirescit,
sed protinus euanuit quasi non fuerit. Sic nimirum
gaudium huius mundi recte considerantibus apparet, et
succedentibus sibi solaciis captiuorum nunquam in eodem
statu permanet, sed semper transit donee in nichilum redi-
gatur. In labore tamen et erumpna omnes consistunt, nee
ea quisquam poterit euitare. Amoris autem fidelis et non
ficti natura hec est, ut persistat in stabilitate perpetua, et
quocumque successore nouo non mutetur, unde 1 et uita
que dileccionem inuenire potuerit, eamque in mente
ueraciter cognouerit, a dolore conuertitur in ineffabile
gaudium, et conuersatur in misterium melodic. Melum
enim amabit, et iubilando in Ihesu assimilabitur auicule
canenti usque ad mortem, sed et forsitan in morte solacio
non carebit cantici caritatis, si enim contingat mori, et non
pocius uiuens transire ad amatum suum. Post transitum
denique mirabiliter eleuabitur in laudem Conditoris, et
inestimabiliter affluet deliciis canendo, et in clamorem
seraphicum cito assurget, ut laudando luceat et seruiat
iugiter sine fine. Ibi aderunt amplexus amoris et
suauitas amancium, copulabitur in corde, coniunccio
carorum constabit in eternum. Mellifluum os oscula ex-
hibebit delicata, et amor utriusque nunquam cessabit.
Mihi namque immensam leticiam ac securitatem generat f. 976
presencia amati mei, nee ullius molescie cum ipso
reminiscor. Cuncta 2 aduersancia euanescunt, omnes alie
affecciones et concupisciencie non comparent, immo sedan-
tur et dispareunt, et ipse solus me reficit et inuoluit, quern
solum mea mens ardenter concupiuit. Tu autem Christum
1. (g) " unde et qui istam dileccionem inuenire poterit."
2. (/) "aduersa."
S
274 THE NATURE OF TRUE LOVE
dilexeris tota uoluntate tua, et odio habueris omnem
sordem iniquitatis, et dederis cor tuum ipsi qui illud
redemit, ut ille sit possessor tuus per graciam, non diabolus
per culpam. Quemadmodum anima tua Christum
quesiuit uere et intrepide, et inquirendo noluit cessare
donee inueniret, ita ad eternam gloriam perduceris et
assistes Deo tuo in sede beata. Igitur amare consulo
sicut exposui, cum angelis accipe locum tuum. Hanc
gloriam et honorem uide ne uendas pro uili uanitate car-
nalis uoluptatis. Prospice diligenter ne amor creature ab
amore Creatoris te excludat. In terra quidem non odias
miseriam, nisi que posset tuum purum amorem deicere et
conturbare, quoniam fortis est ut mors perfecta dileccio,
dura sicut infernus uera emulacio. 1 Amor enim est leuis
sarcina, portantem non onerans, sed alleuians; que iuuenes
cum senibus letificat, ' in qua exultant uictores demonum
capta preda, in qua proteguntur pugnantes contra carnem
et mundum. /Amor est uinum spirituale inebrians mentes
electorum, et faciens prouectos et uiriles, ut uenenosam
mundi delectacionem obliuiscantur, et nee cogitare curent,
immo de hac uehementer dedignentur ;, unde et de sancto
amore nullus amans amittere potest sed oportet multum
lucrari. Si enim in corde fideliter tenuerit, amor absque
pena permanet in animo amantis quemadmodum amatores
enunciauerunt, quia amor proficit, pena destruit, pro-
ficiens uero et destruens omnino contrariantur. Ergo cor
perfecte amans non sentit penam nee molesciam, non est
triste nee turbulentum. Sic siquidem non compaciscuntur 2
perfectus amor et deiectus meror. Iterum eciam quod fit
libenter non fit penaliter. Amans autem uoluntarie et
libenter operatur, ergo non habet miseriam in opere suo,
sed felix est, in nullo coactus, in nullo gemebundus, sed
semper se letum et hilarem ostendens Amor igitur res
dulcissima est et utilissima quam unquam accepit creatura
racionalis. Est enim Deo amor acceptissiums et dilec-
tissimus, qui ligat non solum nexibus sapiencie et suauitatis
1. Cant. 8, 6. 2. (g) (h) " compaciuntur."
LOVE MAKES TWO ONE 275
Deoque coniungit, sed eciam carnem et sanguinem con-
stringit,/ne defluat homo in dulcedinem deceptiuam et in
diuersas errorum concupiscencias deuiaret. In hoc amore
conualescat cor, roboretur et consistat uita nostra, meliorem
nimirum mansionem et suauiorem nunquam inueni,
quoniam me et amabilem meum amor unit, et unum ex
duobus facit.
/ [Uerumtamen carnalis dileccio prosperabitur et peribit
quemadmodum flos agri in estate, et non erit amplius
exultans et existens quam si non nisi per diem unum per-
duraret,/ sic certe subsistit per modicum, sed deinceps in
dolorem declinabit, et sic sine dubio amaricabitur in
inanibus amatoribus. / Superbia eorum, et ludus in falsa
pulchritudine, in putredinem et turpitudinem detrudetur,
quoniam iam precipitati sunt in tormentum, quod cum eis
erit ineternum.J'' Non transibit, sicut sua falsa felicitas et
gaudium quod habuerunt, in splendore sue speciei frustra
transierunt, et uelociter euanuit omne in quo delectabantur.
Deus autem dat pulchritudinem uiris et feminis, non ut
inuicem inardescant contempnendo creatorem suum, sicut
iam pene omnibus accidit, sed ut beneficia Domini Dei
sui recognoscentes, ipsum toto corde glorificent et in-
cessanter ament; atque ad ipsam perhennem nulchritu-
dinem, cui omnis mundialis species et gloria comparata
nichil est, iugiter suspirent. Si enim amabilis forma
apparet in seruis mundi, que erit pulchritudo in filiis Dei
in celo constitutis? Proinde amemus ardenter, quia si in
almiphona amenitate amauerimus, Christo canemus cum
melodia, cuius amor omnia uincit, et nos ergo in amore
uiuamuset in quo eciam moriamur.]
CAP. 42.
(De dulcedine et felicitate amoris Dei, et de cantico
philomene, et oracio pro perseuerancia cantici
spiritualis et realis, quern amatores mundi non habent.)
Dulciorem uoluptatem non cognosce, quam in corde meo
canere tibi, Ihesu, quern diligo, canticum laudis tue.
276 A PRAYER FOR SPIRITUAL SONG
Meliorem felicitatem ignoro et habundanciorem, quam
sentire in mente mea suauem amoris feruorem. Omnium 1
optimum estimo esse Ihesum in corde figere, et aliud
nequaquam desiderare. Ipse enim habet amandi bonum
inicium, qui lacrimas habe^ amatorias, cum dulci languore
et desiderio eternorum. Ipse uero Christus quasi nostro
amore languet, dum tanto ardore ut nos adquireret ad
crucem festinauit : sed uerum dicitur quia amor preit in
tripudio, et coream ducit. Quod Christum ita demissum
posuit, nihil nisi amor fuit.
Ueni Saluator meus animam meam consolari ! stabilem
me fac in dileccione, ut amare nunquam desistam ! dolorem
dele cum transire debeo, quoniam non est talis peccator
qui gaudere non poterit si ad te perfecte conuertatur.
Reminiscere misericordie tue, dulcissime Ihesu, ut lucens
sit uita mea uirtute repleta, ut uincam inimicum meum
fortem tribue salutem ! Hoc modo te deprecor, ut non sim
perditus cum filio perdicionis. Ex quo enim sancto amore
mens mea incensa est, positus sum in langore uidenti
maiestatem tuam, paupertatis proinde portitor effectus,
despicio dignitatem terre, nee euro de ullo honore. Gloria
enim mea amicicia est. Quando amare inceperam, amor
tuus cor meum suscepit, et nihil me concupiscere permisit,
preter amorem; deinde tu Deus de dulci lumine animam
f. 986 meam inardescere fecisti, ex quo per te et in te mori potero,
et tristiciam non sentire.
Ardor itaque delectabilis est in corde amante, qui tristem
molesciam deuorauit in igne feruentis amoris. Dehinc
datus est dulcor precipue musica mediante et animum
demulcente, quoniam ibi tu Deus meus et consolator meus
preparasti templum tuum. Ualde quidem deliciosa est
gloria ad quam suspiro, nee cupidior poterit homo sub-
sistere, in tali desiderio. Unde et amorosa anima mea in
regem imperii, se uelut sponsam, ornans, sic eloquitur.
" Amor retinet cor meum nexibus suis insolubilibus," et
in tali ponit mancipacione atque conatu tanto complectitur
1. (g) " Conuiuium." (h) "Dominion." (;') uncorrected, " communium."
THE SONG OF THE NIGHTINGALE 277
cum mirifico magisterio, quod mori amplius quam uiuere
placet cogitare. Flos namque non potest finire, ita est
amicus amore ardens, et gaudium eius mortem concinnat et
melodiam.
In principio enim conuersionis mee, et propositi singu-
laris, cogitaui me uelle assimilari auicule, que pre amore
languet amati sui, sed languendo eciam letatur adueniente
sibi quod amat et letando canit, canendo eciam languet, sed
in dulcedine et ardore. Fertur enim philomena tota nocte
cantui et melo indulgere, ut ei placeat, cui copulatur.
Quanto magis cum suauitate maxima canerem Christo meo
Ihesu, 1 qui est sponsus anime mee per totam uitam pre-
sentem que nox est respectu future claritatis, ut langueam,
et languendo deficiam pre amore. Sed deficiendo
conualescam et nutriar in ardore, iubilemque ac iubilando
canam delicias amoris cum amenitate, et tanquam ex fistula
perflet canora ac feruens deuocio, et emittat odas altissimo
interius incensas. Sed eciam ex ore oblatas in arra diuine
laudis, quatinus semper subsistat anima auida ad diligen-
dum, et numquam tristicia uel torpore deficiat a desiderio
quod accepit. Integritas nempe intencionis, promptitude
uoluntatis, feruor desiderii actualis, et conuersio in Deum,
per continuacionem cogitacionis, que in sanctis animabus
sunt, non sinunt eas peccare mortaliter. Uel si per fragili-
tatem aut ignoranciam peccauerint, statim illis stimulis
excitantur ad ueram penitenciam, nee diu in peccatis
morabuntur, eciam si delectabilibus adheserunt. 2 Uenialia f- 99
uero que committunt penitus consumuntur in igne amoris,
nisi forte aliqui tali negligencia deprimantur, quod omnino
peccatum non putant in quo delinquunt, et caritas non
sufficit ad delendam omnem penam debitam, uel saltern
tribulacio non infertur, qua culpa penitus expurgetur. In
accensu 3 autem amoris cor uritur amantis. Igne feruencior
est estus mirabilis, qui et mentem suauissime letificat, et
ab ardore uiciorum refrigerat et obumbrat. 4
1. (g) " debeo."
2. (A) " adhererunt." 3. (h) (k) " accessu." 4. (g) " refrigerans
obumbrat."
278 A PRAYER FOR SPIRITUAL SONG
Ihesu bone, redde mihi organum celicum canticum
angelorum, ut in hoc rapiar laudes tuas iugiter modular! ;
quod dedisti nescienti et non cognoscenti nunc experto et
petenti retribue ! Blandire mihi in iocunditate amoris
uranici, ut ignicoma inueni a r in extremis : et cum canoro
gaudio, in animam meam descende ! Ostende mihi blandi-
menta suauia in beneplacito tuo, ut excessus mei hie
puniantur et purgentur, eo modo, quo in misericordia
nouisti ergo adherentem tibi, non quemadmodum blandiris
in ira tua florentibus huic seculo, quibus prospera tem-
poraliter largiris, et eterna tormenta reseruas ! Mundi
quippe amatores scire possunt uerba uel carmina nostrarum
cancionum, non autem cantica nostrorum carminum ; quia
uerba legunt, sed notam et tonum ac suauitatem odarum
addiscere non possunt. O bone Ihesu ligasti cor meum in
cogitacione nominis tui, et illud iam non canere non ualeo !
ideo miserere mei perficiendo quod preparasti ! Rapitur
uerus amator tuus sollicitus in iubilum canori cogitatus, ut
impossibile sit talem dulcedinem esse a diabolo, talem
feruorem ab aliquo creato, talem canorem ab ingenio
humano; in quibus si perseuerauero saluus ero. 1
[Oportet autem quod nee minima peccata uelit committere
qui uult maxima perfecte enitare. Qui enim scienter et
sponte cadit in minima, incautus sepe corruet in maiora.
Pertinet quidem ad amorem, magnam miseriam cicius uelle
incurrere, quam uel semel peccare. Nequaquam enim
necesse est illi immo ridiculum esset, hie querere delicias ac
diuicias, fortitudinem et pulchritudinem, qui in iudicio
eterni regis sempiternus miles constituetur, cum perfecta
decencia membrorum et uenustate coloris, ubi non erit
superfluum nee diminutum ; et ministrabit in aula celesti
summo imperatori, in secula seculorum. Amen.] 2
1- The short text ends here : the original scribe of (j) has written
"Explicit incendium amoris." Newton added the concluding paragraph,
as it is is given in all the other long texts. The paragraph is almost
certainly Rolle's own work, and not a gloss. Besides the MS. evidence,
these concluding paragraphs of the long and short texts seem to be one of
Rolle's frequent repetitions : cf. the succession of the phrases " saluus ero "
and " in aula celeste summo imperatori " on p. 192.
2. Newton added : " Hie correctus per librum quern sanctus Ricardus de
H. propria maiiu scripsit." See Introduction, p. 63.
GENERAL INDEX.
Adolescentule ( = part of Rolle's Com- Barking, Benedictine abbey, 83n, 108n,
ment on the Canticles), 3, 6, 7, 9, 13, 113-116, 123, 131
20-22, 24-26, 29, 34, 37, 60, 61, 187n Barnards Castle, Thomas of, 102n.
Aiscough, John, 98 Bateson, Mary, Syon Monastery, Lib-
Akland, curatus de, 29 rury Catalogue, 80ii
Alban's S., monastery of, 113-124, Beauchamp, Elizabeth, 114, 120n.
127, 130-3, 139 Beauchamp, Thomas, Earl of Warwick,
Alien priories, 105, 127 110, 120n
Allen, Miss Hope, Authorship of the Beauvale (Bella Vallis), Carthusian
Prick of Conscience, 37; Descriptive house of, 8, 9, 5254
Catalogue of the Works of Richard Beelby, Thomas, 90n
Rolle of Hampole, In Bee's, S., 52, 53n
Alnwick, William, confessor at Sion, Bell, Robert, second confessor at Sion,
55n, 78n, 100, 119; appointment in 54n, 115n, 130
foundation charter, 100, 101, 108-10, Bella Vallis, see Beauvale.
132 ; Benedictine at S. Albans,, 123, Bermondsey, monastery of, 122
124, 130-2; recluse at Westminster, Bernard, S., 2, 4, 27, 38, 49, 55, 56,
114, 116-8, 121-5 59, 77
LL.D. keeper of Privy Seal Bernardin, S., of Siena, 43n
and bishop of Lincoln, 116-18 Bildeston, Nicholas, 143
vicar of Chatton, 117 Biseld, Alexander, 26
sub-prior at S. Albans, 117, Bloxham, 26
118 Blunt, J. H.'s Myroure of oure Ladye,
Ampullis, Ampolle (see Hampole), 11, 91
12, 20 Bodmin, recluse of, 108, 124
Anna (Karl's dottir), 107 Bonaventura, S., 5, 12, 15, 35, 38, 41,
Anne of Bohemia, introduces "horned" 49-63, 88
headdress, 42n; leases castles of Boniface VIII, 128, 140, 142
Richmond and Bowes, 96 Boniface IX, canonises S. Bridget, 92,
Anroyte, William (prob. Alnwick), 121, 93, 135
122, 123 Booth, William, 8
Anselmi, Epistola, 10, 13, 17, 21, 25, 26, Bottlesham, John, bishop of Rochester,
29, 57, 61, 89, 205n 70, 71
Apocalypse, Rolle's Comment on, 18, Botuidus, Olave, friar, 99
32, 33 Bowet, Henry, archbishop of York, 73
Apostles' Creed, Rolle's Comment on, Braystones, Christopher ( = Brestons,
19 Braystanes) , 8, 9, 52, 76, 89
Ardern, Hugh, J.P. of N. Riding, 95 Bridget, S., of Sweden, death and
Arundel, Thomas, makes Newton his canonisation of, 54n, 92, 93, 127, 135 ;
official at Ely, 65; master of Peter- rule of, 95, 98, 99, 110, 121, 130, 134,
house, 66; his vicar-general at York, 136, 137; daughter of, 107; monastery
68-74, 96, 97; among founders of of, at Sheen, 108, or Isleworth, 114;
Sion Abbey, 55n; his register at Revelations of, 35, 110; Revelationes
York, 58n, 65n, 68n, 70n, 75n; at Extravagantes of, 110, 111; "Order"
Ely, 64, 66n of, 81, 92-4, 108-10, 125
Athanasian Creed, Rolle's Comment on, Burg, John, 98
19, 32, 33, 160n
Augustine, S., 12, 15, 29, 35 Canor, see Feruor
Augustinian Rule, 92, 100, 110, 123, Canticles, Rolle's Comment on the, 2-6,
130-133, 137, 141 9, 12-14, 16, 19-29, 32-4, 49, 55, 60-4,
Aungier, G. J.'s, History and Antiqui- 83, 84, 89, 187n
ties of Syon Monastery, 91 Canticum Pauperis pro Dilecto, 177n
Ayer, Richard, 29 Caracciolus, Fabritius, 121-3
279
2&>
INDEX
Caterigis, lohannis de, 5
Cavendish, William, steward at Peter-
house, 70n, 71n
Cawood, William, canon of Eipon;
vicar-general with John Newton, 69n,
70, 73n, 77 ; trustee in Fitz Hugh's
charter to Vadstena, 98
Cecilia, S., daughter of S. Bridget,
107
Celestines, 104
Chaderton, Henry, 113
Chatton, 117
Cherry Hinton, see Hinton
Chertansey, monastery of, 122
Chichele, Henry, archbishop of Can-
terbury, 101, 127, 128
Christina, Esbiorna dottir, 107
Christina Finnwidds dottir, 107
Chudleigh, Robert, 113
Clay, Miss E. M., The Hermits and
Anchorites of England, 40n
Clifford, Richard, bishop of London,
54n, 105, 117, 119n, 127, 129, 137, 143,
144
Thomas, treasurer at York, 70
Cole, Jacob, of Norwich, 142
Comper, Miss F. M., The Fire of Love
and Mending of Life, 37n
Constance, council of; possible link
between Incendium and De Triplici
Via, 51-64, canonisation of S. Brid-
get, 92, 93, Thorvirus, emissary at,
112
Crashaw, William, 11
Croston, 127, 139, 140
Crowmere, William, 113
Curremus ( = part of Rolle's Comment
on the Canticles), 13, 21, 24-6, 34,
37, 60, 61
Currour, John, 67n
Cuthbert, S., 39, 46, 151
Dalby, Thomas, archdeacon of Rich-
mond, 77n
Dalton, Sir John, 39, 45
Davenport, Geo., 12
De Amore Dei contra Amatores Mundi,
15, 17, 18, 22, 24-6, 30-4, 49, 62, 63n,
80
De Triplici Via, 5, 49-54, 59, 146n, 147n
Deepden, Sir John, 58n, 73, 95, 96
Dionysius, see Pseudo-Dionysius
Doncaster, 39
Downham, manor of, bishop of Ely,
71n
Duffield, William, 90n
Dulcor, see Feruor
Duodecim Capitida ( = Emendacio Uite)
1, 4, 18, 32, 63n
Dygoun, John, recluse at Sheen, 83n
Ego dormio et cor meum uigilat, 8, 23
Elmham, Thomas of, 120n
Emendacio Peccatoris ( = Emendacio
Uite), 2, 10, 22, 24
Emendacio Uite, 1, 2, 4, 7, 9, 20, 22,
23, 28, 32, 63n ; English version, 7, 88
Eric XIII of Sweden, 94, 97
Esingwald, John, prior of S. Mary's,
York, 77n
Est, Robert, 90n
Ewer, Sir Ralph, J.P. for North Rid-
ing, 95
Eyton, Hugh, abbot of S. Albans, 121-3
Exilium, uia, patria, Rolle's use of, see
p. 163n
Eximie Deuocionis, bull, 127
Felton, Sibylla de, 115
Fenestra contemplacionis, see p. 189n
Feriby, William, 65n
Feruor (canor, dulcor), 3, 48, 50, 151,
159, 174, 175, 180, 182, 185, 196, 256
Finke, Forschungen und Quellen zur
Geschichte des Konstanzer Konzils,
52n
Fishbourn, Thomas, 54n, 78n, 95n; as
recluse at chapel of S. Germain's,
114, 115, 124 ; share in founding Sion
Abbey, 108, 118, 119, 125-30; dies at
Sion, 115
Fitz Hugh, Sir Henry, at Constance,
52n ; founds Sion Abbey, 54n, 78,
108 ; rewarded by Henry IV, 94, and
Henry V, 95 ; left Rolle's Judica me
Deus, 97 ; connexion with John
Newton, 97 ; charter to Vadstena,
97-99; manor of Hinton, 102-5; at
Sion, 118, 121, 125, 127
Flavigny, Comtesse de, La Vie de S.
Brigide de Suede, 92n, 100
Fordham, John, bishop of Ely, 66, 68,
71; register of, at Ely, 66n, 68n,
71n, 72n, 102, 117n
Forster, John, scribe of Henry V's
supplica, 137
Freeboys, John, master of gild of
Blessed Mary, 65n
Gascoign, Richard, J.P. for N. Riding,
78n
Robert, 54n
Thomas, author of Liber Veri-
tatum, 54n, 78n, 95n, 114n
William, J.P. for N. Riding, 95,
96
INDEX 281
Garton, Thomas, sub-treasurer at York, Hugh of S. Victor 56, 58, 59, 180n,
75 229n, 256n
Germain's, S., recluse at, 114 Hulle, Alianora, 114, 120n
Gild of Blessed Mary ( = Mercer's Gild
at York), 65 Incendium Amoris, Eolle's, title quoted
Gloucester, Thomas, duke of, 119, 120 in MSS. 1-37; subject matter of, 37-
Goldesburgh, parish of, 117 49; influence of Bonaventura on, 49;
Good, John, abbot of Chertansey, 122n textual confusion with the De Tri-
Gray, William, bishop of Ely, 25 plici Via, 50-54; influence of S.
Greenhalgh, James, 2, 15, 82, 83, 90 Bernard on, 55 ; of Hugh of S. Victor
Greenwood, Thomas, 70n on, 56, 57; of S. Anselm on, 57, 58;
Grey, bishop of London, 115n of Pseudo-Dionysius on, 58-59; rela-
Gregory XII, 104 tion with Incendium Amoris = De
Grossetete's Dicta, 28 ; translation of Triplici Via of Bonaventura, 50-54
the De Mystica Theologia, 59 Integre Deuoidonis, bull, 127
Ingelfield, Stephen, 113
Hamilton, Fr. Adam, O.S.B. ; Order of Irby, William, 71n
S. Saviour in England under the Isleworth, Sion monastery at, 2, 93,
Tudors, 80n 114, 129, 130; manor of, 127, 129
Hampol (see Hampole), 4, 13, 19, 27,61
Hampole, Ricardus, Ricardus de, 1-4, James, Mr. M. R., Catalogues of Cam-
7, 8, 10-16, 23, 25, 27, 30, 31, 34, 35, bridge manuscripts : Caius College,
39, 58, 63, 81 10, 15; Emmanuel College, 12
Hampul, Hampule (see Hampole), 3, Johanna, recluse of S. Botulph's,
7, 14, 17, 22, 23, 29, 62 London, 83n
Hanton, lohannis, 23, 31, 54 John the Franciscan, 21
Harwood, John, advocate at York, 77n John XXIII, confirms Rule of S.
Haxey, Thomas, 75, 79n Saviour, 92n
Helmsley, Thomas, monk at St. Mary's, Johnson, see Kalmar
York, 77n Judica me Deus, Rolle's, 11, 12, 13, 15,
Hemming, curate in Vadstena, 99 17, 22, 25, 49n, 79 ; left by Scrope to
Hemmingson, Magnus, 99n, 107 Fitz Hugh, 97
Henry IV, and archbishop Scrope, 72,
76; promotes Sir Henry Fitz Hugh, Kalmar, John of, 107, 112, 126n
95, 97; seeks to convert hospital of Katherine, S., of Siena, 35
S. Nicholas, York, 103; to found Katilbernus, 99
Brigittine community, 104, 105, 121 Katillus, Brigittine brother, 99, 100,
Henry V, 52, 80 ; procures confirmation 103, 107, 126n
of rule of S. Saviour, etc., 92, 93, Keld, Nicholas, 75, 76.
114, 123, 130-5, 137; makes Fitz Hugh Kemp Thomas, 122
constable of England, 95; founds Kingslow, John, recluse at Sheen, 83n
Sion Abbey, 102-10, 116, 118, 120-2, Knut, bishop of Linkoping, 112
126-9 ; founds reclusories at Sheen
and Barking, 116; visits recluse of Lacy, Robertus de, 23
Westminster, 120, 124 Langley, Thomas, bishop of Durham,
Henry VI, 102, 116 78, 98, 102, 103
Hetherset, Thomas, 68 Latim, John, 98
Hilton, Walter, 2, 38, 77, 82 Leonard's, S., hospital of, 75n, 79, 96
Hinton, Fitz Hugh's manor of, 98, 99n, Liber Veritatum, Gascoign's, 54n, 95n
101-4 Lincoln, Hugh, 98; John, 113
Hojer, Dr. Thorvald, Studier i Vad- Linkoping, diocese of, 92, 112, 130
stena Klosters och Birgittinordens Lisbon, 94, 121, 122n
Historia, 91, 103 Lloid, Owen, 31, 32
Homildon Hill, 79 London, John, recluse of Westminster,
Horner, Thomas, of York, 76 124, 125
Horstman, C, Richard Rolle of Ham- London, suffragan of, 8
pole and his followers, 37 Lord's Prayer, Rolle's Comment on, 7,
Howard, Henry, 5 12, 14, 15, 19, 24
282
INDEX
Lorymer, Ralph, of York, 76
Luke, provincial of order of S. Saviour,
126, 137
Maglorius, S., 39, 46, 47, 181
Magnificat, Belle's Comment on, 19, 32,
on
Maidstone, Clement, 95
Margaret, recluse of Bodmin, 108. 124
Markyate, Benedictine nunnery, 114,
Martin V, confirms canonisation of S.
Bridget, 92, 93; her "Constitutions,"
110; foundation of Sion, 105, 114,
UK ii 197 lift s IAI
115, 121, 127, l<H>-, 14J
Martin's, S., parish library, 1
Mary, S , of Grace, monastery of, 122
Mauleverer, Halnetn, 99
Mechthild of Magdeburg, 35
Melodia Amori, ( = Ince%dim Amorig),
24 27 28
Melim Contemplatiuor-um, 3, 7, 11, 15,
Met'ensis.'l'ohannt 6 ?'
Misyn, Richar^, 7* I 18, 37n, 43, 64,
172n, 183n, 195n, 196n 231n, 232n,
9 oo ' 9 cq n
Muskham prebend of, 70
Nats, Roger, prior of S. Mary of Grace,
122n
Neville, Robert, 8
Neville, Thomas, archdeacon of Dur-
ham, 38
Newton, John (Neuton, Neweton), 12-
15, 18, 20, 30, 31, 54, 58; at Ely and
Cambridge, 64-7; his library, 67, 77;
official, vicar-general and treasurer at
York, 68-74; his will, 77, 79;
connexion with Fitz Hugh, 96, 97;
notes on Incendium, 177n, 187n, 232n,
241n, 247n, 278n
-- mercer at York, 65
-- sub-sheriff of York, 65n
- Matilda, possible relationship to
John Newton, 77, 83, 96, 97 ;
appointed abbess of Sion, 100, 101,
108-10, 123, 131, 132; becomes re-
cluse, 113, 115, 116, 123, 125
- Thomas, 'tapecere' at York, 75;
Joan, his wife, 75
Nicholas, recluse at Westminster, 119
Nicholas, S., hospital of, York, 103
Nine Virtues, see Nouem Uirtutes
North, Joan, abbess of Sion, 108, 115n,
128
Norton, Richard, justice, relations with
John Newton, 75, 78 ; trustee in Fitz
Hugh's charter to Vadstena, 98
Norwich Peter of 11
No e L a es (Ml*). *, 19, 21,
--' -'5, _O, ..'Ull
NmiKm Virtutt* (Rolle's), 15-17, 49n
.-.. .,,,,.
Official (office of) 66n
Okham, William, 67n
Olafaon Peter, S. Bridget's director,
,,, ' , ,, , _
Oleum /# ( = P"t of Rolle's Com.
ment on we Canticles), 2, 6, 9, 12-15,
1Q_09 9-l_9Q 14. 17 K* R n c'i 17-7
' ' ', ' ' 60 ' 61 ' 177n
'
, cardinals, 142
Paginham, James, of S. Albans, 122n
Patria see Exilium.
Pa * nn .5, on ' , Stephen, bishop of S.
iJavids, 111
^^ ^ as ' of g Swynton, 74n
Peterhouse^Cambridge, 64, 66, 67, 70..
chapter at,
v ^ T , n . .... , .,
Peterson, John, Bngittme brother, 99,
p] |9. 104 - I 07 ' f n |' . 12 ?l TT . Q
Phihppa, wife of Eric XIII of Sweden,
94-7, 106
Philippopolis, John, bishop of, 8, 9, 89
Psalm XX, Rolle's Comment on, 24
Psalter, Rolle's Comment on, 16, 23,
32, 60, 90n
Pseudo-Dionysius, 49, 59, 147n
Quia meliora ( = part of Rolle's Com-
ment on the Canttrles), 6, 24, 25, 26,
34, 60
Ragnildis Tideka dottir, 107
Ratlesden, co. Suffolk, 66n
Ravensworth, Henry Fitz Hugh, lord
of, see Fitz Hugh.
Regula Vivendi ( = Emendacio Uite), 2,
4, 18, 32, 49, 62
Reyfield, John, prior of Stratford, 122
Ricardus de Hampole, see Hampole.
Ricardus Heremita, see Rolle.
Richard II, 69, 104, 106, 119, 120
Richmond, 17, 75
Richmond and Bowes, castles of, 96
Rider, John, 142
Ripen, city of, 99
Ripon, 69n
Rokeby, Thomas, sheriff of York, 64n
INDEX 283
Rolle, Eichard ( = Ricardus Heremita 118; to John London, 125; to Joan
de Hampole), in MSS. of the Incen- Sewell, 80, 81
dium, 1-35; views in Incendium, 37- Six 0. Test. Canticles, Rolle's Com-
59; Comment on the Canticles, 60-2; ment on, 16, 23, 27, 32, 60
studied by John Newton, 62-4, 74 ; by Skyrlaw, Walter bishop of Durham,
sr. Joan Sewell, 79-83 ; short text of 73, 96
his Incendium, 83-90; his Judica me Southampton, Thomas, Count of, 10
Deus, 97; longest autobiographical Southwell, collegiate church of, 70n
passages in Incendium, chaps. 12 and Southwell, John, 72n
15, pp. 177-9 and 187-91 Speculum Peccatoris, 20, 25, 29
William, 38 Spofforth, Thomas, 8, 9, 52-5, 77
Rudby, John, 65n; church, 58 Spurgeon, Miss C. F. E., Mysticism in
Rule of S. Saviour = rule of the Brigit- English Literature, 59n
tine communities, 91, 92, 97, 112, Stephanus, witness of Fitz Hugh's
125; as "Constitutions," 92, 93, 110, charter to Vadstena, 99
122n ; as " Order," 98-100, 102, 105, Stewart, Robert, prior of Ely, 11
107-11, 123, 125, 128, 131-133, 136; Stimulus Amoris, 5
Additions to the Rule of S. Bridget Strensall, John, precentor at S. Mary's,
(=Rule of S. Saviour), 93n, 111-13, York, 77n
115, 121, 122, 126n, 128, 130-3, 139 Stratford, monastery of S. Mary of,
122
Ston, lohannis, 21
Sampson, S., 46, 181 Sudbury, John, 143
Scala Perfectionis, 2, 82 Suspirantis anime ( = part of Rolle's
Scroby, manor of, 68n Comment on the Canticles), 16, 25,
Scrope, Sir Henry, leaves Judica me 26, 33, 60
Deus to Fitz Hugh, 90n, 96, 97; Syon Abbey, Chudleigh, 93, 122
bequest to recluse of Westminster,
125 Tanfield, hermit of, 17, 31, 88; rector
Sir John, 76, 96 of, 98
Richard, archbishop of York ; Tenison, Archbishop's Library, 1
official at Ely, 65; makes Newton his Thoresby, Richard, 65n
vicar-general at York, 66, 71; death Thornhill, William, 16
of, 71, 73, 96, 97, 104, 121; register Thornton, John, 65n; Richard, 77n
of, 58n, 71, 72n Thornton Dale, 38
Sewell, Joan or Joanna, Brigittine Thorvirus, Brigittine emissary at Con-
sister at Sion Abbey, owns MS. of stance, 112, 113
Rolle's Incendium, 2, 15, 79, 80, 82, Threnos, Pastille in, Rolle's, 18, 23
90, 124; connexion with the Car- Thurkill, Thomas, 65n
thusian James Greenhalgh, 2, 79-83 Trent, council of, 122
Sheen, Carthusian house of Jesus of Trofan, Matthew, 10
Bethlehem at, 82, 83, 103, 104, 106n, Twickenham, first Sion monastery in
116, 120 parish of, 93, 107, 108-11, 115, 127n,
Sion Abbey founded, 54n, 94, 95, 100, 130
103-6, 109, 113, 115, 124, 125-42;
works concerning, 91 ; conference at, Uia, see exilium
111, 121 ; confessors of, 95n, 100, 116, Ulphius, horn of, at York, 75n
119, 121, 125 ; first profession at, 100, Underbill, Miss Evelyn, The Cloud of
101, 128; foundation charter, 100,106, Unknowing, 59n
108; grant of Hinton, 102, 103, 104; Upton, John, 76
of land of alien priories, 105 ; sup- Urban VI, 92, 133
plica concerning, 123, 124, 127, 130-
42 Vadstena, monastery founded by 8.
Martiloge, 54n, 80, 81, 94, 129; Bridget, 93, 98, 130-4; visited by
reference to Fitz Hugh, 94, 101; to queen Philippa, 97; brethren from,
"first profession," 100, 101, 118; to 81, 98, 99, 101. 103, 106, 107, 125;
foundation, 105, 115 ; to Swedish letters from, 104-6, 108, 110, 112, 119,
sisters, 107 ; to Fishbourn, 108, 109, 125 ; accepts Additions to rule of S.
284 INDEX
Saviour, 1 10 ; instructions to Sion, Whyte, lohannis, 26
130 Wilton, prebend of, 70n
Vadstena Diary, 81, 97n, 99. 107 Wimbe, William, abbot of Stratford,
Valois, M. Noel, La France et la 122n
grande schisme ^Occident, 52n Witisse, Robert, abbot of S. Mary of
Vicar-general, office of, 66n Grace, 122
Wolvenden, Robert, canon of York, 72n
Waldby, Robert, archbishop of York, Wyclef, Robertus de, 58
70; register of, 70n Wylie, J. H., Reign of Henry V, 91n
Walden, friar Thomas, 125n Wymondham, 116
Walker, Dr. T. A., History of Peter-
house, 66n, 102n Yedingham, 8
Waltham, William, 75, 79 Yeovil, 138, 127, 140
Walworth, Thomas, canon of York, 77n York, abbey of S. Mary's at, 5, 8, 23,
Warton, lohannis de, 30 52-54; C'onsuetudinarium, 75, 89, 90
Westminster, recluse of, 114, 118, 119, John Newton at, 64-79
120, 124, 125 mercer's gild, see Gild of Blessed
Whethamstede, abbot of S. Albans, Mary.
117n minster, 64, 70n, 74, 79
Rolle, Richard - Incendium amoris,
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