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^ff' cii?//'/
THE POEMS OF
illiam 0f ^hai[^ham.
BERLIN : ASHER & CO., 13, UNTER DEN LINDEN.
NEW YORK : C SCRIBNER & CO. ; LEYPOLDT & HOLT.
PHILADELPHIA : J. B. LIPPINCOTT & CO.
THE POEMS OF
Oi
AB. 1320 VICAR OF CHART-SUTTON.
RE-EDITED
FROM THE UNIQUE MANUSCRIPT IN THE
BRITISH MUSEUM
BY
M. KONRATH, Ph.D.,
PROFESSOR IN THE UNIVERSITY OF GREIFSWALD.
PAET I.
PREFACE,' INT«ODJJCTIQN, .T1$XT, AND NOTES.
<* ^ 1<
■J ~J J r J J J
• •
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LONDON :
PUBLISHED FOR THE EARLY ENGLISH TEXT SOCIETY
By KEGAN PAUL, TRENCH, TRUBNER & CO., LIMITED,
PATERNOSTER HOUSE, CHARING CROSS ROAD, W.C.
1902.
• ••••• 1 ••" • •
•..• •.: • • •.•.• :: :
• • • •
• • • • •
■ ••• •
• • •
• • •
««tra S^txttu, LxxxvL
KICHARD CLAV & SONS, LIMITED, LONDON A BUNOAY.
122454
CONTENTS.
PAGB
JtREFACB ••• ••• ... ... ..• ... ... Vll
Introduction ... ... ... ... ... ... xi
I. De seftbm sagramentis. De psalmo, Exergitatus
SUM bt depecit spiritus 1
II. The Hours op the Cross 79
III. Db degem pregeptis 86
IV. [De septem mortalibus peggatis] ... ... ... 98
V. [The five Joys op the Virgin Mary] ... ... 115
VI. [On the Virgin Mary] 127
VII. On the Trinity, Creation, the Existence of Evil,
Devils, Adam and Eve, etc. 130
J3IOa£S ... ... ... ... ... ... ... xOI
TO THE MEMORY OF
Vll
PREFACE.
The work which I now bring before the public has been long in
preparation. Several circumstances, which it is no use specifying
here, have combined to delay its appearance. I am not quite certain
whether it has got any better for having been " pressed " ever so
much longer than old Horace recommended ; but I do believe that
nobody has been the worse for the delay, except, perhaps, myself.
In editing the text I have adhered as closely as possible to the
MS. The punctuation is mine, and so is the expansion of the usual
contractions. The MS. has no punctuation ; only a dot is sometimes
put after a word, which generally serves as a mark of separation.
Several letters, especially g, /.*, d, t, h, often have a flourish attached
to them, which Thomas Wright in his edition has either disregarded
or replaced by an e, I have thought it best simply to retain the
flourish, though in some cases metre and ryme seem indeed to require
the expansion of it into a sounded vowel, generally weak e. Missing
letters, or words to bo supplied, I have put within square brackets ;
such as are to be omitted, within parentheses. The bracketed
numbers in the right margin refer to the pages of Mr. Wright's
edition.
It has not been my aim to give what they call a critical text.
The dialect of the scribe of the MS., it is true, is different from that of
the author. But then, what is the dialect of the author ] How shall
we know exactly, when he rymes, for instance, he : chaiite : tre : Noe :
me : he : \e; and, on the other hand, hy : leuedy : loliy : %, etc.l —
was : glas '.pas : solas : Sathanas; and tees : sugges% when O.E. dio
is represented by aw as well as oio, even in ryme 1 — The standard
M.Kt. document, the * Ayenbite,* representing as it does the language
of an East-Kentish author, cannot teach us any particulars about the
West-Kentish dialect of Shoreham, which, although preserving some
common Kentish peculiarities, may, moreover, have been to some
extent influenced by the speech of the neighbouring capital. Con-
sidering this, I have been careful not to normalize the language of
the MS. on the basis of that of the * Ayenbite.' I have substituted
viii Preface,
Kentish forms for noii-Kentish ones when the former were demanded
by the ryme; but in the interior of verses I have left the non-
Kentish forms untouched. There is, of course, no consistency in the
spelling of the MS.; but I have not thought myself entitled to make
it uniform. Accordingly, I have not altered the spelling, for instance,
in such cases as eijen : dre^en, the sign 3 being also used by the scribe
for consonantal y ; or — drawe^ : gna^e"^ ; sor^e : niance (laice^ mce^
sorwe, folwen^ etc., by the side of la^e, o^e, sor^ey fd^en, etc.); dri/t(t)e,
ryt{t)e, myt{t)ey by the side of dryyte, ^J^c, niy^te, etc. ; caut : nau^t ;
ouyte : brmite; wroute, etc.
In all these cases the * Ayenbite ' has preserved the old spirantic
(front or back) 3 {h\ as in la^e^ o)e, 807'^e, -iyt^ -a^t, -o^t; and it is
even probable that Shoreham, too, may, as a rule, have used the same
spellings. But I am not sure that he did so consistently ; for I do
not know to what extent the labialisation or fronting of ^, or the
reduction of ^ to a mere breath-glide may have been carried out in
his pronunciation ; though it should be mentioned that there are no
unquestionable rymes suggestive of such changes to be met with in
these poems. In the pronunciation of the scribe, the spirantic 3
before t was certainly silent ; for he is particularly fond of writing ^t
for simple t
When a spelling is merely graphic, as when ou is written for o, I
have left it unaltered. There is still another case in which I have
not thought it safe enough to interfere with the spelling of the MS. It
concerns the M.Kt. representatives of the O.E. diphthongs, especially
ea and group-lengthened ea, which are represented in M.Kt. by ea,
yea, ya, to, ye^ e. The usual spellings in the Shoreham MS. are ea,
e, ee, rarely eja, ya, ye. Now, for my part, I am almost convinced
that those digraphs, at least in Shorehara's pronunciation, simply
meant an 6-sound, except, perhaps, initially. This is proved by rymes.
In order, however, not to seem to prejudge a matter still in contro-
versy, I have thought it best to let alone such rymes as dead :
queed ; deaue : by , , hue ; ejafe : de]^e ; -leas, -lyas : was ; quead :
glad ; yhcUde : tealde : felde : ealde ; spak : on-leak, etc.
All such particulars I meant to have dealt with in the Introduc-
tion, where I intended to give a synopsis of Shoreham's language.
Seeing, however, that for an adequate treatment of Shoreham's
language it was absolutely necessary to study it in connexion with
the other M.Kt. texts; and that a full analysis of their phonetic and
inflexional systems, for which I have already collected the materials,
Preface. ix
would have swelled the bulk of this volume too much : I was
obliged to desist from my original purpose, and to reserve a detailed
account of the dialectal peculiarities of M.Kt. for a second volume,
which is also to contain observations on Shoreham's metre and
versification, and a glossarial index.
The metrical structure of the lines has, no doubt, often been
fadly deranged by the scribe of the MS. In many cases it would be
easy to mend it by transposing or inserting a word, adding a iinal e,
and the like. Tempting though it was to make such slight correc-
tions, I have, as a rule, abstained from altering the MS. text for
metrical reasons alone. Only here and there, when the metre or
ryrae seemed to demand it, I have restored a final e left out by the
scribe ; and even this, I am afraid, I have not done quite consistently.
It will be seen that, by the side of a considerable number of regular
verses, there occur others which show metrical licences, but are per-
fectly clear as regards the sense, and do not seem to call for any
emendation. How then are we to know how many licences the poet
may have allowed himself, when there is only one MS. of his works
left, and that one sadly corrupted 1 I have, therefore, been content
to try and restore the original sense where the blundering copyist of
the MS. has perverted it, or even managed to produce downright
nonsense. Only such emendations as seemed to me absolutely certain
have I adopted into the text ; any conjecture that might seem in the
least doubtful I have relegated to the notes. More than once I have
been driven to mere guessing ; and several passages have proved so
puzzling, that I have not been able even to guess at the probable
sense. I have, therefore, been obliged to leave them as they stand in
the MS.
In the notes I have chiefly attempted to clear up and illustrate,
as far as possible, from sources which the poet is likely to have
known, the meaning of all the passages that seemed to need any
explanation.
My principal aim, then, in re-editing the poems has been to make
the transmitted text intelligible. I am fully conscious of my short-
comings ; yet I hope that fair critics, such as can realise the difficulty
of the task,* will not be too hard upon me.
I take this opportunity of expressing my sincere thanks to all
those from whom I have received kind help. First and foremost of
all to Dr. Fumivall, who not only looked through my notes, and
wrote the head-lines at the top of the pages, but also took the great
X Preface,
trouble tyo collate the proofs with the MS., and gave- me many a
valuable hint for the reconstruction of the text. If on some points I
did not quite agree with him, and would rather have my own way, it
was not in a spirit of dogmatism, but in consideration of facts
gathered from a study of Shoreham's language and versification, which
led me to adopt a different view.
I am further indebted to Professor Biilbring of Bonn, who kindly
ascertained for me the MS. readings of some passages about which I
was doubtfuL
My grateful acknowledgments are also due to the Reverend
Father Clemens Blume, S.J., co-editor of the * Analecta Hymnica,'
and the Reverend Dr. Valentin Teuber, for communications most
welcome to me in my search after the possible Latin sources of the
poems. And last, but not least, I have to thank my friend Mr. W.
H. LoVel, whose kind help, whenever asked for, was always given me
most readily.
M. KONRATH.
Greifswald, May 1902.
XI
INTRODUCTION.
The Manuscript.
The poems here printed have been transmitted to us in a single
MS. : Additional MS. 17,376, in the library of the British Museum,
an octavo volume containing 220 leaves of vellum, the first 149 of
which are filled up with a prose Version vf the Psalms, together with
certain Canticles and the Athanasian Creed, in Latin and English.
These have been edited by Karl D. Biilbring for the E. E. T. S.,
Part 1, 1891. In the Preface to that edition will be found a descrip-
tion of the MS., and a reprint of Sir Frederic Madden's notice of its
history, written by him on a fly-leaf prefixed to the IMS.
Both the Psalter with the Canticles and the Athanasian Creed,
and the Poems, are written by the same scribe, which has led to the
false opinion that they are tlie work of one and the same author.
The date of the MS., according to Sir Frederic Madden, is the
earlier half of the 14th century. In a colophon at the end of the
poem on the seven deadly sins (p. 114 of the present edition) the
name of Archbishop Simon of Canterbury is mentioned. This is
Simon Mepham, a Kentishman, who held the see from 1327 to 1333.
So the MS. cannot have been written before 1327. Mr. Wright
attributes it to the beginning of the reign of Edward III. But is it
reaUy so early as that? Vamhagen (*Englische Studien,* II. p. 36,
footnote), speaking of the portion which contains the poems, thinks
that it can scarcely be assigned to an earlier date than the last
quarter of the 14th centuiy, and if I were to judge only from internal
evidence, especially that of the spelling, I should be strongly inclined
to agree with him. Dr. Fumivall, however, assures me that in his
opinion the MS. cannot be later than 1350. At any rate, it is not,
as Mr. Wright fancied, an autograph of the poet, but a very careless
copy made by an ignorant scribe whose dialect was different from
that of the author, and who — besides freely substituting the forms of
his own speech for the original ones — seems to have only imperfectly
understood what he was copying: so full of corruptions is his text.
xii hitrodiiction. Contents of the MS,
the sense of riiimerous passages being sadly obscured, or even
perverted into nonsense.
In the earlier portions of the MS., chiefly in the poem on the
Sacraments, rarely in other parts, we sometimes recognize a later
hand, apparently that of a Kentishman, who ^vrote over the lines
or in the margin what he fancied to be corrections of the text.
His readings are not, however, based upon any independent MS.
authority, but prove to be mere conjectures of little or no use for
textual criticism.
Contents op the MS.
The MS. contains seven poems on religious subjects, in the
following order: —
T. De septem Sacramentis. De psalmo * Exercitatus sum et
defecit spiritus.*
The colophon at the end of it runs : Oretis pro anima domini
Willelmi de Schorham qtumdam viearii de elmrt iuxta Ledes, Qwi
compoAuit istam compllationem de septem sacramentis,
II. The Hours of the Cross, combined with Hours of the
Compassion of Our Lady.
III. De decem preceptis.
IV. [De septem mortalibus peccatis.]
Colophon at the end of it : Oretis pro anima dmnini Willelmi de
ScJiorJiam quondam viearii de chart itixta ledes qui composuit istam
compllationem de septem mortalibus peccatis. Et omnibus dicentibus
oracionem dominicam cum salviacione angelica xV** dies uenie a
domino Sijm/)ne Archiepiscopo canttmrie conceduntur.
V. The five Joys of the Virgin, composed at the request of a
^soster,*
Colophon at the end of it : Oretis pro ardma Willelmi de Schorham
qtiondani viearii de chart iuxta Ledes,
VI. On the Virgin Mary.
Colophon : Oretis pro anima domini Roberti Grosseteyte quondam
Episcopi Lincohiice.
VII. A didactic poem on the fundamental doctrines of the
Christian faith : a sort of * Summa Theologiae,' treating of the grounds
of our belief in the existence of a Deity, the Trinity, the creation,
the revolt of Lucifer in heaven, the origin of evil, and the fall of
man.
Here the ^IS. breaks off, in the middle of a disquisition on
Introd'itction, Authorship of the Poems, xiii
original sin. But from a passage on p. 156-7 of the present eilition
we learn that the poet intended to go on with the story of our
redemption :
For, ase man was fo?^ ti'owe hy-cou^t,
In trowe he scholde he for-houyty
pat J>e fende neste.
And \at teas ine ]>e holy rode,
por^ \e scJiedynge of pe hlode
Of godes sone,
ASE JCH HER- AFTER TELLE MAY , . .
This portion of the poet's work, if he did finish it at all, is lost.
Authorship op the Poems.
The question is, Are oi^ the poems contained in the MS. hy
the same author whose name appears in the colophons at the end of
the first, fourth, and fifth poems ?
To this I think we may confidently answer that the weight of
internal evidence goes as far as anything to prove the common
authorship of all of them, with the possihle exception of No. YI, the
Hymn to the Virgin. The colophon at the end of it suggests that it
is a translation from Rohert Grosseteste, hut I have not heen able to
discover the original. The language shows the common character-
istics of the Kentish dialect as used by the poet in his undoubtedly
genuine productions. In a few cases, however, we meet with forms
which are apparently at variance with the ascertained usage of the
author of the other poems ; as, for instance, on p. 129, 11. 61 ff.,
eJiyld [: myld : wykl : idyld, pa. pple. of stilleji]. The usual forms
are mylde, wylde, presumably with a long i Ibid., IL 64-66, a
cheaste ( = a chaste one) [: breate]. Cf. p. 60, 1. 1689, chaste [: Jmste] ;
also the noun chastete, p. 49, 1. 1367 (but ehestete occurs in
'Ayenbite,' p. 235). — p. 127,1. 18, hanne [: 7nanne] ; usually hennes
[isennes] p. 41, 1. 1146, [: ke7ines] p. 60, 1. 1684.
These Ciises are perhaps not strong enough to prove a different
authorship for the Hymn. Poets who write in a special dialect have
generally to grapple with the exigencies of ryme ; and Shoreham, as
we shall see, is not an exact rymer. Besides, it is antecedently not
very likely that the scribe of the MS., who did his work rather
mechanically, should have given himself the trouble of putting in
between the poetry of William of Shoreham, which his copy must
have contained, a poem taken from a difEerent source.
xiv Lttrahidion, The Aidhor, William of Sh<yirham,
The Author.
William of Shoreham was a Kentishman, no doubt a native of
Shoreham near Otford (about seven miles and a half from Sevenoaks).
He is stated to have been quondam vicarbts de ChaH iuxta Ledes,
Leeds, in Kent, was a priory of canons regular, founded, according
to Dugdale, in 1119.
In 1320 Walter Reynolds, Archbishop of Canterbury (1313-
1327), appropriated to the priory and convent of Leeds the rectory
of Chart-Sutton, after the resignation of the last rector, Johannes
Haukynge, on condition that a vicar should be maintained there.
The documents relating to Chart and the transaction with the priory
of Leeds are printed in Thorpe's * Eegistrum Roffense,' p. 207-209.
But from none of them do we learn that the first vicar admitted was
William of Shoreham, as Mr. Wright asserts in the Preface to his
edition, p. vii. William's name is not once mentioned in the
*Registrum,' nor anywhere else, as far as I know. We have no
information about the circumstances of his life beyond the fact that
he was vicar of Chart, which implies that he belonged to the
Augustinian convent of Leeds. We also know that he cannot have
occupied the place at Chart before 1320, and may further infer from
the words of the colophon at the end of the fourth poem that he did
not outlive Archbishop Simon Mepham. Those words seem to
imply that the Archbishop granted a quadragene to all those who
should say the Lord's prayer and Ave Maria for the soul of William
of Shoreham, late vicar of Chart, which evidently points to a person
already deceased at the time. This would indeed place the tenure
of William's office close to the year 1320, and might justify the
assumption that he was the first vicar of Chart.
In the N.E.D. and in Stratmann-Bradley the quotations from
Shoreham are given under date 1315. On what evidence I do not
quite see. My own impression is that the language has a decidedly
less archaic character than that of the standard Kentish work, the
* Ayenbite of Inwyt,' which was completed in the year 1340. But
this may well be owing to local differences.
When we turn from the scanty and somewhat uncertain data on
which our knowledge of William's outward life rests to the produc-
tions of his mind and art, the features of the man and poet at once
become more distinct. He reveals himself as a pious and learned
theologian, well read in the writings of the ecclesiastical authors
Introduction. Suljeds of tJic Poems. xv
most reputed in his day ; sometimes, it seems, even resorting to
remoter sources (see, for instance, his discourse on the origin of evil) ;
well versed in tlie canon law (see the treatise on Matrimony) ; of a
scholastic turn of thought, though not without a leaning towards
interpreting matters in a mystical and allegorical way. At the same
time we recognize the practical Churchman, who had the cure of
souls ; who knew the spiritual wants as well as the capabilities of
those pat leioed &ej>; and who, as a faithful shepherd, earnestly
endeavoured to minister to them to the best of his ability.
Four out of the seven poems, viz. L, III., IV. and VII., have a
purely didactic aim, being intended to teach the Christian man — 1.
what he has to believe (Xo. VII.) ; 2. what commandments to keep
(Xo. III.) ; 3. what sins above all others to shun (No. IV. Of sin
in general, the difference between original and actual sin, and the
seven deadly sins in particular) ; 4. what means of grace to use for
his salvation (No. I. Of the Sacraments).
This is the sum and substance of all that is necessary for a
Christian to know and keep. Under those heads are generally
arranged the instructions given in the Catechism; and the very
same topics are constantly dealt with at ecclesiastical Councils and
Conventions, and parish priests enjoined to enforce them on the
minds of their flocks.
William of Shoreham, when he set himself to the task, brought
all his zeal and learning to bear upon it ; and though his treatment
of the subjects would sometimes seem to have a smack of scholasti-
cism, yet, on the whole, it is well calculated for the comprehension
of lay folk.
There were, no doubt, many Latin compilations of a similar kind
accessible to the poet, many a *Summa ' which, in composing his work,
he might have followed. Still, considering that the general matter
must have been as familiar to an erudite clergyman of the 14th
century as it is to any tolerably well-instructed Catholic of our
own day, and that for details William could easily resort to the
standard ecclesiastical authors in the library of his convent, we need
not, I think, look out for any particular source from which the poems
in question might possibly have been drawn.
The three remaining poems are of a different character. No. II.
is a devotional piece. The portion of it that contains the * Hours of
the Cross ' (or of the Passion of Our Lord) is an English rendering
of the Latin * llorae ' which begii^ : Patris mjnentia^ Veritas divina,
Xvi - Introdtictioii. Character of the Poet.
etc., and of which several other translations in M.E. verse are known.
Here, each Hour is followed by an apostrophe to Our Lady referring
to her sorrows at the sufferings of Christ ; and it is probable that
these stanzas, too, were translated from some Latin * Horae Compas-
sionis B. Mariae Virginis,' though the original has not turned up yet.
Ko. VI., the Hymn to the Virgin (after Grosseteste 1), is in a
purely lyrical stmin, while in No. V., on the Joys of the Virgin, the
lyric and epic elements are blended. All these pieces are pervaded
with a genial warmth bf feeling.
But, conspicuous as William of Shoreham's mental resources are,
he is — as ten Brink in his ' Geschichte der englischen Litteratur '
(12, 328) remarks — no poet in the higher sense of the word. It is
true, he has something to say, and shows also a certain degree of
mastery over the language, but he lacks artistic insight into the
proper nature of poetry, as well as skill in workmanship. That
maxim of Rilckert's :
" Was man kann in Prosa schreiben,
Soil man nicht in Verse treiben,"
which holds true for all ages, and which Chaucer had the good sense
to act upon when he made his Parson preach in homely prose, does
not seem to have been fixed in William's mind. Thus it happens
that we sometimes have to travel in the poems over arid tracts of
ground ; and the unpleasant effect is even increased by the discrepancy
between the contents and the form in which they are couched.
This is particularly the case in the first poem, where the stanza
chosen proves a very ill-suited instrument for a rather prosy discourse
on the Sacraments ; and that, too, in the hands of a poet who is by
no means a very skilled versifier. For, not only does he apparently
allow himself several metrical licences — I say "apparently," because
the condition of the MS. warns us not to rashly lay every fault to
his own door, — ^but his somewhat limited store of good rymes often
drives him to supply the want with cheap ones, use stock-phrases,
tags (especially in the bob- and tail-verses), meaningless expletives,
and other make-shifts to fill up the lines. This has sometimes a rather
ludicrous effect, as, for instance, in the poem on the Joys of the
Virgin, which is directed to a ^^ soste^'," when he ekes out a line
(126/325) with the favourite expletive 7ny leue ftrofe?', just to get
the wonted ryme with ofer (Jiyt nys non o^er being itself one of his
stock-phrases).
Introd%iction, Editions of the Poems ; Textual Criticisms, xvii
To sum up then : William of Shoreham was what Chaucer says
of his Parson — * a lerned man, a clerk, that . . . his parishens
devoutly tcolde teche ; ' a man highly respectable for his erudition,
zeal and piety, but a very mediocre poet, whose works deserve
perhaps to be studied more for linguistic purposes than for their
intrinsic merits as poetry.
Editions op the Poems; Textual Criticisms.
The only complete edition, previous to the present one, was that
by Thomas Wright : *The Religious Poems of William de Shoreham,'
London, 1849, printed for the Percy Society.
Some specimens of the poems have been printed in Anthologies :
** De Baptismo "in * Specimens of Early English ' by Morris and
Skeat, vol. ii. ; " De Ordinibus ecclesiasticis " in Wulker's ' Alt-
englisches Lesebuch,' i. 21; the Song on the Joys of the Virgin in
Matzner's * Sprachproben,' i. 260 ; and several obscure passages have
been discussed by the editors in their notes.
WtQker's * Lesebuch ' was reviewed by Zupitza in the * Zeitschrift
fiir osterreichische Gymnasien,' 1875, where he also took occasion to
correct a few errors in the transmitted text of Shoreham. In my
* Beitrage zur Erklarung und Textkritik des William von Schorham,'
Berlin, 1878, I tried to emend a number of corrupt passages; and
my reviewers (Boddekker, in * Litteraturblatt,* ii. 60, Vamhagen,
in 'Anzeiger fiir deutsches Altertum,' v. 257, and Kblbing, in *Eng-
lische Studien,* iii. 164) have each of them contributed to the
emendation of the text, especially Varnhagen and Kolbing, who
continued their critical observations on the poems, the former in
< Anglia,' iv. 200, the latter in * Englische Studien,' xxi. 154.
What I owe to the endeavours of these scholars will be found
duly recorded in the notes of the present edition.
ERRATA.
p. 5, Head-line. Insert 3. The Eucharist^ and change number 6 to 5.
p. 5, 1. 127. Supply (6) = p. 6 of Wright's edition.
p. 6, Head-line. Read 6. Holy Orders, 7. Matrimony.
p. 8, 1. 211. dele comma after /or))6.
p. 13, 1. 351. Read (14) for (15).
p. 16, 1. 435. Read (17) for (16).
\atmB,
[Brit. Mus. AMU. MS. 17,376.]
I. §e Bt^ttm nntxnvmiiin. ^t i^nnlma, p»tmj
(^utaivAm Bnm ti htftdt spiritws.
(1)
SOnderliche his man astonedl
In his owene mende,
Wanwe he not® neuer wawnes he com]>e,
Ne wider he schel wende ;
And more,
\)Qt al his lyf his here imengde
Wife sorwe and eke wife sore.
(2)
H And wanne he deife, ne mey me wite 8
Woder he comef to wisse ;
Bote as a stock* fer life f et body,
Wife-foute alle nianere blisse. 11
Wat f enkeste 1
And hondred winter ^ef a leuef e,
)?at his lyf mid f e lengeste.
(3)
H Onnef e creft eny fat stat,
Ac some creftef fat halue ;
And for siknesse lechecreft.
And for fe goute sealue 18
Me makef e ;
For wanTie man drawif in-to oldewarc?,
Wei ofte his bones akef. 21
1
Man do«8 not
^ know whence
4; he comes, nor
whither he
shall go.
All his life is
troubled with
7 sorrow and
pain.
And when he
is dead,
his bodv lies
there like a
stock, all
joyless.
A hundred
years is the
14 utmost space
of life.
(2) 15
which is
hardly ever
attained,
though some
attain half of
it, helped by
medicines
and salves ;
for the ap-
proach of old
age often
makes man's
bones ache.
5. In the MS. the * bob * of every stanza is written in
right of the first line, a curved line running down from
the * bob ' to the corresponding one of the last line.
12. penkeste [: lengeste], phonetically 'pengste [: lengste],
13. And hondred for An h.
the margin to the
the rime-word of
SHOREHAM
B
2 I. The Seven Sacraments. Charity tlie Ladder to Heaven.
And, be a
man never
so vigorous,
when he
grows old he
shall pay
nature's debt.
Yet many a
young man
thinks he
shall live
long, and
lives only a
very short
time.
Thus we are
all on the
way hence.
And yet it is
said we are
doomed to
hell in Adam
and Eve.
[leaf 150, bk.]
Man's right
dwelling is
in heaven.
How then
shall we get
there?
By a ladder;
but not a
wooden
ladder :
there id one
that Jacob
saw in his
sleep.
This ladder
is chaiity,
the steps are
virtues.
On it Jesus
mounted up,
to teach us
how to climb.
(4)
U And be a man neuer so sprind,
Jef he schel libbe to elde,
Be him wel siker, fer-to he schel,
And his de])es dette ^elde ;
To gile
Jet meni ^ong^ maw wenef longe leue,
And leuej> wel litle wyle.
(5)
U j3os we bef al awey-wardf,
J)at scholde her byleue ;
And ^et me seif ydemyd we befe
In Adam and ine Eue
Te helle :
Wa3t hope his here of sauuement
Now tiime his for to telle.
(6)
U Me seif e fe ri3te wonejyng*
Ine heuene hyt his to manne ;
Ac heuene his hei^e, and we bef heuy,
Howe scholde we fider fanned
Bi leddre.
Howe mey fat be 1 wo dar fer-oppe stei^e,
For donate of f otes bleddre %
(7)
U Man, J)y laddre nys naujt of wode
J3at may to heuene leste ;
Ac on fer his, fat iakob isei^e
J3er he sleppe inne hys reste.
Now schewe f is :
Jjis ilke laddre is charite,
Jje stales gode f eawis.
(8)
U Her-on ihesus stawe vppe bi-fore,
Al for to teche ous styje ;
22
25
28
29
32
35
36
39
42
(3) 43
46
49
50
25. In de^eSf y is written over the first « in a later hand.
33. Iielle, MS. telU,
34. sauuemerU, above it soule sauadouny written with pencil by a later
hand.
43. ]>y, read>ys?
51. sty^e, MS. stey^e.
I. The Seven Sacraments, As Christ rose, so shall we rise. 3
No we hyje, man, and folwe wel,
A-doun fat J)ou ne syje
By-weyled ;
For yf J>ou nelt naujt climme J>os,
Of heuene f ou heat yfayledl.
(9)
U And fat man louye god and man,
Ase charite hyt hotef ;
J3at he so wel yfeawed be,
)^at alle men hit notef e :
Wat fanne ?
Jet senne-les ne may he naujt be,
Ac a deyfe, and he not wanne.
(10)
H Of brokele kende his fat he deif e,
For hy ne mo^e nau^t dury ;
And aldey he to senne fallef ,
Her ne moje nau^t pury
Of serewnessche.
Jet hope f ou wel, man, for al f is,
t)at go^de lyf wole f e wessche.
(11)
U For def e ne fait naujt into wanhope,
For godi him self for f e deide ;
t)e f ridde day he aros a3eyn
Of f e f rou} f er men hine leyde,
Ine tokene
})ait, man, f i body arise schel
Of deif e, naw more to blokne.
(12)
U t)e bible seyf e fat mawnys blod
Hys ryjt f er saule giste ;
53
56
57
60
Though a
man ralfil
the law of
charity
and be of
noted virtue*
he cannot
be sinless,
63 hut must die,
and Icnows
not when.
64
67
[leaflSl]
70
(4) 71
74
still he need
not despair
for fear of
death, since
God liimself
died for us,
and rose
again,
in token of
our own
resurrection.
77
78
The bible
says that
man's blood
is the seat
of the soul ;
62. folwef MS. ffolwe, with a faint 3 over the w,
67, 59. "pat, read >a3 ?
67. ^no^e, 0^ on erasure. 68. w over en ; see note.
70. The 3 in go^ small and indistinct.
71. MS. irUo.
78. blod, MS. hlodis,
79. "per on erasure.
4 I. The Seven Saoraments. 1. Baptism arid 2, Confirmation,
andfrater
washes filth
away.
To wash OS,
Christ shed
blood and
water oat of
His wound,
Herefirom
sprang the
sacraments of
Holy Church.
A sacrament
is a sign of a
holy thing.
With Christ's
blood man's
soul has been
bought, and
with the
water man is
purged firom
sin.
Baptism is a
token of it.
At Confirm-
ation the
baptized are
mariced for
eommunion
with those
in heaven.
[leaf 151, bk.]
Baptism
purges man
nromall
manner of
sins.
84
85
91
92
And water wa88che)> ye felthe a-wey,
per me wessche]) by liste 81
J3e on-sounde :
To wesschen ous cryst schedde his blod
And water out of hys wonde,
(13)
U Here-of spronge pQ sacremens
Of holy chyrche digne ;
And his to segge sacrement
Of hdy pynge signe. 88
For gode,
Hon myjte fayrer signe be
J^ane of ])e water and blode 1
(14)
IF Man, jK)rwe pat blod fi soule his boujt
Fram ]>e f endes powere ;
And ]>orwe ]>at water iwessche ]>art
Of J>yne sennes here. ' 95
Nou loke,
Joure Cristendom his tokene prof
Of criste ])at we toke. 98
(15)
H For, jef J>ou uangest pane cnstendom, (5) 99
And for pan bi-lef[s]t clene,
poxL schelt be marked to pet stede
To wichen heuen) his ymene j 102
To sope,
Wanne pe bisschop bisschopep pe,
Tokene of marke he set to pe.
(16)
IT Ac cristendom hys sacrement
Of so grete powere,
))at hit porwe wasschep pane man
Of senne alle manere ; 109
And glorie
105
106
97. ^oure, t^i* in a smaller handwriting, evidently a later addition to
what looks more like ^a than p,
101. stede, in a later hand on erasure.
105. MS. too^, second o inserted by a late;* hand.
109. MS. in cUle manere, in later addition, above the line.
I. The 7 Sacraments. 4. Penarice. 6. Extreme Unction. 6
Hit 8cheppeJ>, ;jeff man deyj^e,
And schilt fram purgatorie.
(17)
U And— for we bej> of nonn power
To weryen ous fram schame —
J5er der no f encJ acombry ous,
Orist is mid ous to-same(8) ;
And neade :
Tokene ]yer-of his goddes bodi
At cherche ine forme of brede.
(18)
IT And 3et, — for man his so brotel
Ine his owene kende —
))a3 he tomi to senne ajen
J)orwe fondyng* of J>e feende.
By chaunce
pat he may come to stat a-^eyn
Jyorwe bare repentaunce.
(19)
U Her-of we habbej) tokene gode,
Wanne we fange]) penaunce
For sennes ]7at we habbe]) idofi.
To pynes allegaunce
Ine fere ;
For J>er we scholde hit vnder-go,
Bote we pinede hit here.
(20)
U pat man ne falle ine wanhope
A-last wiJ)-oute bote,
Al ]yat he he]) iseneged her
WiJ) honden and wij fojte,
WyJ) foute,
Mou]>e, nase, and earen, and wi> sijt,
Eliinge brenge)> hit to nou3te.
180. MS. first pyneSf s nearly gone.
133. Bote, MS. Sote.
135. bote, te on erasure.
139. earen, MS. ey^en ; see note. .
and shields
him from
112 puigrtory.
113 Feeble
though we
are, the fiend
dare not
harass OS,
for Christ is
115 with us.
The token of
it is Christ's
119 body in form
of bread.
120 And though
aman tnm
to sin again.
123
he may be
1 o/» restored by
UO mere repent*
ance.
127
130
133
134
137
140
This is shown
when we re-
ceive Penanoe
for oar sins.
to alleviate
the torments
in the fire of
porgatory.
To save a
man from
despair.
Extreme Uno-
tion brings
to nought all
his sins.
[leaf 152]
6 I. The Seven Saeraments. 7. Holy Orders. 5, Matrimony,
Some long
for a life
more rigor-
OQB than the
common life.
This God
grants by
rdination.
To those not
able to live in
continence
God has given
Matrimony
as ft relief.
Baptism,
Confirm-
ation,
Penance,
Matrimony,
the Euchar-
ist, Ordin-
ation, and
£xtreme
Unction are
the seven
sacraments of
Holy Church.
(21)
H 3et some he])e suche deuocioun,
p&t hym ])ing])e he his al ydel
For to libbe commun lif ,
Bote jef he hedde a brydel ;
Wet Jjinge
Of harder stat god graimte]),
Wei tokne J)row3 his ordini[w]ge.
(22)
II iet, pa} man mowe nau^t lecherie
Forbere to donne ine dede,
3et ne schal he iiau3t be for-lore,
For god ^ef pe hym to rede
Spousynge ;
Tokene prof his J)e wedding*
At cherche, and biterewping*.
(23)
U Cristendom, and bisschoppying*,
Penauns, and eke spousinge,
Godes body ine forme of bred,
Ordre, and Aneliinge,
pes seuene
Hep holicherche sacremens,
pat bep tokenen of heuene.
(24)
U God wescht, and markep, and foi^efp,
And ioynep men an wyues,
And freuerep porwe his body man,
And grace sent, and lyues.
Je, wanne ]
Wanne we takep pe sacremens,
]?ar we sep hit panne.
141
144
147
148
151
154
(7) 155
158
161
162
165
168
144. Bote, MS. Dote. 147. See note.
148. ]>a3, MS. yat.
151. MS. hi (nnderdotted) after god,
164. MS. bitere wymcf , which may mean hitrewyin^ . For the parasitic c,
cp. acherewen (= schrewen\ Sh. p. 143, 1. 380; cUregye, Ay. 81; cherecke,
&S. 31.
162. wndforysf^ begins next line in MS.
168. si^ on erasure.
i. The Seven Sacraments, The Nature of thenti 1. Baptism. 7
(25)
II Jjaj we ne mowe hyt nau^t ise, 169
Ne forjje ine bodie iurede,
We sejje hit wel ine oure fey,
And fredej) tit at nede 172
Wel ejaj^e :
God J^orwe miracles kefep hit
A lyue and eke a depe. 175
(26)
U And bote he porwe hys saeremens 176
Ous ))08 bi-redde,
Ne scholde we of his grace wite
Wanne we hit toke and hedde 179
To wisse ;
))er-fore, he J)at bi-lefep hit nau3t
Eijt wyt nej) of blisse.
, (27)
U Al hit bej) cherche sacremens
J5et tokenep holi pynges,
As hali water, and haly bred,
Lijt, and belryngynges 186
To leste ;
And of alle ofer sacremens
J5es seuene be)> fe greste. 189
(1) [D]E baptismO. im margin-]
(28)
CEistendom his ]7at sac?'ement 190
j)a,t men her ferst fonge)) ;
Hit opene]) to ous ))e heuene blisse,
Jjat many man after longej) 193
Wel sore ;
182
(8) 183
The opera-
tion or the
sacraments
is not per-
ceived oy
the senses,
but realized
only by fiiith.
Deaf 152, bk.]
It is by the
sacraments
thatOod
imparts us
His grace.
Sacraments
of the Church
are all tilings
that betoken
holy things,
as holy water,
holy bread,
etc.
But of all
sacraments
those Seven
aretiie
greatest.
Baptism, the
sacrament
received first,
opens to us
the bliss of
heaven.
169. ba3, MS. }kU. 170. mrede, MS. inrede, 179. hedde, MS. hadde,
182. MS. Iti^t wyt ne^ hfi of none blisse, he and none written by a later
hand above the line, the former between ne^ and of, the latter after "blisse,
with a mark before it, and a corresponding one before blisse^ to indicate the
place of insertion.
183. MS. bep in cherche ]>ese sacremens, in and 'pese in a later hand above
the line; "pese is written in the margin after sacrtinenSf but marked for
insertion before it.
186. 8 in bdryngynges added by a later hand.
192. MS. <m9to.
8 I. The Seven Sacraments, 1. Baptism, must be hy Water.
Th« matter i
of baptism
it natural
water, and no
other fluid :
neither wine,
eider, perry.
ale,
[leaf 153]
mead, or any
other liquor
that changes
the nature of
water.
For such is
naturally
hot;
but water is
naturally
cold, though
it be warmed
by fire;
therefore one
ma^ baptize
in It in time
of Arost.
This may not
be done In
ardent s^rit.
For who ])at entre]) ))er
He his sauff* euere more.
(29)
H Nou ferst* ich wille telle 3011
"Wet may be J?e materie
Wer-inne cnstning* may be mad,
pai bringe)) ous so merie
To honoure :
H^t mo^t be do ine kende water,
And non ojer licour[e].
(30)
IT Jjer-fore ine wine me ne may,
Inne si)>ere, ne inne pereye,
Ne ine J)ing* fat neuere water nes
pOT^ cristning* man reneye ;
Ne inne ale.
For, J)ie hijt were water ferst,
Of water nep hit tale.
(31) .
H Ne mede, ne forfe, no of er licour
pat chaunge]) wateres kende,
Ne longej) nau^t to cristendom,
pSL^t some foles hit wende
For wete ;
For soich is kendeliche hot,
pa^t fer no f eer hit ne hete.
(32)
H Ac water is kendeliche cheld,
]?a) hit be warmd of fere ;
J)er-fore me mey cristni fer-inne,
In whaut time falfe a 3ere
Of yse ;
So mey me nau^t in ewe ardau72t,
Jjat nej) no wateris wyse.
196
197
200
203
204
207
210
(9) 211
214
217
218
221
224
207. MS. may in a later hand above the line, between man and reneye.
214. ya^f originally ^, as it seems, 3 inserted by a later hand.
217. hete (from hcetan), MS. hente.
219. pa^ corrected from yat, — d in warmd in a later hand.
1. The Seven Sacrarnents. 1. Baptism: its Wards, 9
(33)
U Al-80 me may inne sealte se
Cristny wel mitte beste,
And eke inne opere sealte watere,
Bote me in to moche kes(cli)te
Of sealte ;
For ^ef ])at water his kende lest,
pat cristning* stant te tealte.
(34)
IT Ac 3yf per were ymengdf licour
Oper wid kende wetere,
Ich wojt wel, Jyrinne to cnstnye
Hit nere nefur pe betere,
Ac wonde ;
For bote ])at water his kende haue,
pai cristnynge may naujt stonde,
(35)
IT In water ich wel pe cnstny her,
As gode him self hyt di3te ;
For mide to wessche nis nopynge
pat man comep to so lijte ;
In londe
Nis non pat habben hit ne may :
pat habbe hit wile, founde.
(36)
IT pis bepe pe wordes of cristnyng*
Bi pyse englissche costes : —
*^ Ich cristni pe ine pe uader name,
And sone, and holy gostes ; "
And more,
" Amen ! " Wane hit his ised per-toe,
Confermep pet to-fore.
(37)
IT pe wordes scholle be ised
Wipe-oute wane and eche ;
225
228
231
232
235
238
(10) 239
245
246
249
One mar
baptize in the
sea, or other
salt water,
nnless too
much salt be
oast into it.
Other fluids
should not be
mingled with
natural
water.
Water is 9MMJ
to be had
242 everywhere.
[leaf 153, bk.]
The baptis-
mal formula
In English ;
252
oKO to be said
^^^^ without
omission or
addition,
233. wetere, MS. watere, 245. founde =^f(ynde,
252. MS. ]fet (yer) to-fore^ ]>er added in the margin above fore, a caret
being put between pet and to.
10 I. The Seven Sctcraments. 1. Baptism, at the Font,
andm
language.
be
any
The pope
himself
would not be
too dignified
a person to
administer
baptism.
Therefore the
recipients are
brought to
church, to be
baptized by
the priest.
In case of
need, any
man may
baptize.
In baptism at
the font, the
priests dip
the recipient
ilirice, in
honour of
the Trinity.
[leaf 154]
Water cast
on any limb
baptizes a
living man :
And onderstand, hi 111036 bi sed
In alle manere speche
Ine lede,
))at euerich man hi sigge mo3e,
And cristny for nede.
(38)
U Ac ^if man scholde icristnid be
])at nej) none deaj^es signe,
pe pope for te cristny hyne
So nere naii3t te digne
pe leste ;
Jjer-fore hi bep in cherche brou3t
To cristny of fe preste.
(39)
U Ac he pat 3if so large water
pe fend fi:am ous te reaue.
In nede for to cristny men
Jef alle men ileaue
At f elle ;
Olepi mot hym ine pe water,
And eke pe wordes telle.
(40)
U And wanne hi cristnep ine pe foun3t,
pe prestes so pries depep,
In pe honur of pe trinite,
Ac gode 3eme kepep
pe ned
On time a elope pat water ikest,
Ac ope pe heuede te bede.
(41)
U Ac water ikest an oper leme
Cristnep pe man alyue,
256
259
260
263
266
(11) 267
270
273
274
277
280
281
255, 258. mo^e, MS. more,
267. Tie, h in 8k later hand on erasure. — ^if, read ^ifp ? or ^efi cf. 1. 270.
272. MS. 01^ {me) m^t hym {depe) ine "pe water, me and depe added
above the line ; see note.
275. MS. pe so prestes, with marks of transposition. The ein'pe seems
to have been altered from original i, the stroke over it being still visible.
The original reading may possibly have been yise prestes, — depe]>, MS.
duppe}>.
278-280. See note.
281. leme (limb)) MS. lone (or l&iie).
I. The Seven Saa^aments. 1. Baptism^ to he done soon, 11
Ac hit his sikerest in ))e heeued,
J)er bej> J)e wittes fyue.
Wei, brofer,
JS'e non ne may icristned be
Ar he his boren of moder.
(42)
IT Jet gret peryl hy vndergoj^e
))at cristne]) twyes enne,
Oper to ^eue asent per-to,
Oper for loue of kenne
For-hedep
Wanne child arijt cristnyng' hep,
And pat oper nau^t for-bedep.
(43)
U Bote hi pis conne, hit his peril
To pise medewyues ;
For ofte children scheawip quike,
Ibore to schorte lyues,
And deyep :
Bote hi ari^t icnstned be,
Fram heuene euere hi weyep.
(44)
U Ac jif pat child icristned his,
Ac me fot at me hit wenep,
J5ise habbep forme per-of
A latin pat ham geniep
To depe ;
And ich schel seggen hit an englisch,
Nou per-of neme ^e kepe.
(45)
U ))e prest takep pat ilke child
In his honden by-thuixte.
but it is
^_ ^ safest en the
284 head, the seat
of the five
senses.
None may be
baptized be-
237 fore they are
born.
288
291
294
(12) 295
298
301
302
nota 305
308
309
Repetition of
baptism
strictly for-
bidden.
Midwiyes
incur risk by
delaying tlie
baptism of
children, who
often seem
likely to live,
but oie unex-
pectedly.
Hypothetical
form of
baptism,
wlien doubts
arise as to
whether a
child has
been bap-
tized.
285. h and > in hro^ on erasure, in a later hand.
287. he, MS. ^e.
290. 0>er, MS. Orer, — to ^iie, read ^euep ?
295. Bote, MS. Dote.
803. me looks like ine, the tail of the 3 in ^^of the preceding line stand-
ing directly over the first stroke of the m. In the space between fot and at
there is in the MS. a sign resembling a rider, with a small bar at the top of
it (;(), and over it something like an S or 5} all half blotted.
12 I. The Seven Sacraments. 1. Baptism, of the Holy QhosL,
Deaf 154, bk.]
Ottierways
of being
christened
Hre profided
for those
who long for
baptism, and
cannot by
any oontriv-
anoe attain it
One is called
baptism of
blood, or
Martyrdom ;
the other,
baptism of
the Holy
Ghost.
Children,
haying been
madeCate-
chamens at
the church-
door, are to
be anointed
at the font
with chrism
and oil.
And 8ei]y : '^ ich ne cristni ))ei nau^t, nota
Jef J)ou ert icristned ; " 312
Eft sone : —
" Ac 3yf J)ou nart, ich cristni J)e ; "
And de]) ]>at his to donne. 315
(46)
H Ac jet ]>er he]) cristnynges mo, 316
Ac no man ne may dijtti ;
For hi he)) godes grace self,
Men of gode wil to rijti 319
And^wynne,
Wanne hi wolde icnstned he,
And mo)e mid none ginne. 322
(47)
U ))at on his cleped cristning* of hlode, (13) 323
Wanne suche hlede)) for criste ;
pat ofev of ])e holy gost,
))at mo)e mid none liste 326
Be icristned.
And deyej) so : wanne hi hef deede,
Ine heuene hi he]) igistned. 329
(48)
U })Q children atte cherche dore 330
So hep yprimisined ;
And ])at hi hee])e eke atte fount
Mid oylle and creyme alyned 333
Al f aylle]) ;
Hijt worpe]) cristnyng*, and ])at child
])er-to hit auaille]). 336
314. Over nart there is another nart (forn(^?) written in a later hand
with pale ink, and after it a caret in red ink.
315. deh, e erased after the >.
319. MS. Men of gode (ine) wil to ri^if ine written by a later hand in
the margin, a little above ri^i,
322. mo^i MS. more,
385. A later hand has added worche^ in the margin of the MS. — and peU
child begins the following line in MS.
I. The Seven Sacraments. 2. C(mfirmati<m: its benefits* 13
(2) [D]E confirmatione. nn margin}
(49)
COnfermyng* his a sacrement, 337
And o])er ))at we f ounge]) ;
And wanne a man hit onderuange]?,
Ine saule hit hine strange]), 340
Wei li^tte ;
For wanne a man yma[r]ked his,
J)e stronger he his to fyjte.
(50)
H And be pou siker ])at mannes lyf
Is ri^t a kni^t-hod ine londe ;
And so sey])e iob, pe holy man.
N^ow mote we ])anne stonde 347
To fijte :
\)e feend, ))at flesch, and eke ])e wordle,
Ageins ous be)) idijte. 350
(61)
U pe feend wip prede acombrej) ous, (15) 351
WiJ) wrejje, and wij enuie ;
p&t fleisch wi]) sleu))e and glotonie,
And eke wij) lecherie,
Jjouw-wyse ;
pe wordle, wiJ) here faljse scheawinge,
Schent ous wiJ) coueytise.
(52)
U Ac he ])at ine saule is strange,
))at he wi)>-stent hi alle,
And hardeliche hert o))re men,
A-doun ])at hi ne falle,
Ac stonde.
Confirmation,
the second
sacrament,
strengtiiens
the soul of
man.
343
344 Man's life is
a warfiuneon
earth.
nota 354
357
[leaf 155]
The fiend, the
flesh, and the'
world are
arrayed
against us.
The fiend
assails us
with pride,
wrath, and
envy; the
flesh with
slotli, glut>
tony, and
lechery :
the world,
with her fitlse
show, puts us
to shame
with covet-
ousness.
358 But confirm-
ation enables
us to resist
them all,
and to fortify
other men,
352 that they
may not fkll.
388. foungep. The author probably wrote fongep [: 8tr<mge}>],
848. stranger, r written over o.
346. seype, y above the line.
847. mote, MS. wote.
855. MS. 'poiu vjyae,
858. U above the line.
14 I. The Seven SacraTnents. 2. A Bishop must confirm folk.
The matter
of this sacra-
meat is the
consecrated
oil miogleA
with balm.
ForoU
smears the
bodj of the
champion,
tliathemay
not !» held
l!ut,or
preMed;
and balmbe-
tolcens&me
of holy
prowess.
As a prince
dubs a
knight,
so a prince of
God's host
confirms folic.
deaf 155, bk.]
He most be
a bishop.
In honoar of
this sacra-
ment the con-
firmed are
washed over
the font,
So his ihert |x)]^ conferming*,
)^t for de)^ nele iiaa3t wonde.
(53)
^ Kou ich mot of }yis saciement
3ou telle ]>e materie,
))at make]? man so hardiliche
To stonde, an^ so merie
Ine goste,
))at he ne may naojt jweid be
WiJ) blanding) ne wij> boste.
(54)
U Hit his ])e oyle and baume ymeng*
Iblessed, and wi(le), lestne :
For oyle smere)) ])ane champion,
J^at me [ne] schel him festne,
Ne presse ;
And baume his riche and tokened looz
Of fare holy prowesse.
(55)
IT A prince longej? for te do (15)
])e gode kni^tes dobbynge ;
And so a prmce of godes ost
Schel do ))e confermynge,
Nonw lo^er ;
Jjer-fore hit mot a bisschopp be,
Nis non J>er-to y ojer.
(56)
U J)at me wasche men ouer fe fant
After confirmement,
364
365
368
371
372
375
378
379
382
385
386
363. In the margin, after confermin^t is written in a later hand of gode.
364. JJflrf for on erasure. Over the first e in de^ there is a half-blotted
letter resembling a,
368. andf MS. an; but the stroke may as well be disregarded.
378. In the MS. there is a flourish attached to the final d of and, which
seems to permit the reading and }e wile lestne. But the e in wUe is appar-
ently a later addition ; see note.
376. The MS. has — \>ab me {ne) schel {on) him {euel) festne, the words in
parentheses being written in a later hand above the line.
377. looz, MS. loe^.
383. MS. Noh; the writing worwt occurs p. 6, 1. 113.
385. y o^er, see note.
I. The Seven Hacraments. 2. Confimuition : its Sign. 15
. Nis naujt do bote for pat honour
Of l^ilke sacrement
Soe here ;
Jjer-fore me wescht and kerf J) J>ane clout,
And bernej) him in pe fere.
(57)
U J5e bisschop pese wordes sep —
And bep wordes of selpe : —
" Ich signi pe wip eigne of croys,
And wip pe creme of hel[p]e
ConfermL"
Ine pe foreheued pe crouche a set,
Felpe of fendes to bermi.
(58)
H Ine pe foreheued he crouchep hine,
\)dX him ne schamie boute
(Bote) for to bi-knowe cristes name
Wip-oute alle manere doute ;
And binne
Jjorwe creymie anoynt strange he bi-compe
His sauuement to wini^e.
(59)
IT Ac hou his hit, per bepe so fele
Confermed of mankenne.
And per so feawe stondep styf
To fytte a3enis senne
Maligne %
For hi ne fongep nou3t pat ping*,
Bote pe bare signe.
(60)
U Jje signe his of pis sacrement
Mid creyme pe markynge ;
389
392
393
396
399
400
403
406
(16) 407
410
and the con*
firmation
cloth is
washed and
burnt.
The words
spoken by
the r -
bishop.
413
The sign of
tlie cross is
made on the
foreliead, that
the oonftrmed
may not be
asliamed to
confess
Christ's
name; and
the unction
with chrism
S'ves them
ward
strengtli to
win salva-
tion.
If so many
are confirm-
ed, and yet so
few stand
firm to fifflit
against sin.
it is because
they do not
receive the
thing, but
only the sign.
The sign of
A'XA tills sacra-
* ^ * ment is the
marking with
chrism ;
392. fere, MS. fure,
399. hermiy h on erasure ; see note.
400. crouchep, MS. crotUkep.
401. MS. hiiie be aschamedf hiive altered from him; hem 9k later hand on
erasure, as well as the a and final d in aschamed,
402. Omission of Bote suggested by Varnhagen ; see note.
404. Hnnet MS. m)> ginney in a later hand ; see note.
409. styf, y on erasure.
412. lyiTijfy e seems erased at the end.
16 I. The 7 Sacraments. 2. Conjimuition : loss of its benefits.
the thing is
ttrength im-
Deaf 156]
which none
can get with-
out good fldth
and good will.
wlierein we
are altogether
wanting.
Though chil<
dren receive
the thing,
they lose it
when later
tempted by
the fiend.
because they
do not stand
^nn, but
make each
other fkll.
Tet they may
stand again,
when they
lead a better
life, and give
themselves
up to devo-
tion.
Then God at
onoe makes
them strong,
Ac ping ])at ])er bi-tokned his,
Streng]>e his ]>at god schel bringg*
Amonge ;
WijH)ute god fey and god wil
Mey non ]>is ping foenge.
(61)
H Ac nou ]>at wil p&t is to gode
His al iset bi-hinde ;
And fi bileaue of ihc.6ii crist
His nou al weuerinde :
Vndigne
per-iore ne habbe]) nau^t ]>at ])ing,
Bote ])e bare signe.
(62)
U Ac ]>are children take pat ping
In hare childhod so p(o)are,
Hit lese]) wanne hi come]) to wit
J)our3 hare misauenture
Of senne :
Anon pe foend fonde]) hy so,
And he ne spare]) nenne.
(63)
U p&i de]) ])at hi nastonde]) nou^t,
Ac ech o])ren aschrenche]) ;
Ac )et, hy mowe jet stonde bet,
Wanne hi ham bet bi-))enche])
To leue.
And do ham to deuocioun,
}ef god ham streng])e jiue.
(64)
U And |)anne gode, ])at his so god,
Anon hi stronge make]).
417
420
421
424
427
428
431
434
(16) 435
438
441
442
420. MS. ounder foengCf auder written in a later hand above the line.
The original reading may possibly have been auonge,
426. nau^ begins next line in MS. The adopted reading proposed by
Kolbing.
428. pare, read )»a), or )m^ jxU 1
430. HUf MS. hy Hit, hy written in the margin by a later hand.
434. nenne, MS. fianne.
437. ^, MS. flf; see note. For Ac we ought probably to write And,
438. bi-penchep, MS. hi penkep,
441. ^ue, MS. ^iue.
I. The Seven Sacraments. 2. A Thing and a Sign in alL 17
As hi habbe]) deuocioun,
And hie godf fey takej^^
Eeuersed ;
And al his Ipo^ \Q,i sacrement,
J^ei^e hit ne be nau^t reheised.
(65)
H For waTine me take)) fis sacrement.
His soule prente take]) ;
And ])at hi nefermo for-lest,
Kaujt hi ])at god for-sakej),
Ac healde])
Ine stat ))at sacrement ine man,
Wanne he ine gode byaldejj.
(66)
H And as Jjys ylke sacrement
He)) ))yng* and toke hijs signe.
So habbe]> ])e o))ere sacremei2S
Syx3c pat bepe so digne :
Crystnynge
Her signe, droppinge in ))e water,
And J)yng« hijs for-3euynge.
(67)
H J)ys ylke sygne, and eke pys J)yng^,
In oure child-hode we hyt toke ;
Ac after-ward we lore pat pyng*,
]X> we to scnne toke
By wylle.
Amend[e] we, pe prente lefp
Ine oure saule wel stille.
(68)
H Hym seine no man hebbe schel
To pe bischoppynge ;
according as
they have
445 devotion and
tnie faith;
and all is
through this
448 Bacrameut.
449
452
455
456
459
462
(18) 463
466
469
470
For, when a
man receives
this sacra-
ment, his soul
receives an
indeUble cha-
racter, that
preserves the
efficacy of the
sacrament in
him,
Deaf 156, bkj
when he
grows strong
m virtue.
And as in this
sacrament, so
in tlie others,
is a thing
and a sign.
This sign,
and also this
thing we toolc
in our child-
hood; but we
lost the thing
by sinning
wilfully.
No man shall
present him-
self for con-
firmation :
449. m«, MS. we,
453. MS. o/c hine healdep, kine in a later hand above the line, ae seems
originally to have been )>a^, the initial ]> and part of tlie cross-stroke of the
final t having been erased. See note.
455. Tie, MS. ^e.
467. ffe^, MS. Her.— toke, read e^?
461. Her, read Hep ? — droppinge, read depinge %
462. foT'^euyn^e, MS. for-^emynge,
464. hyt, MS. ^yt.
SHORBHA^ O
18 I. The Seven Sacraments. 3. The Sacrament of the Altar.
in token of
his spiritnal
feebleness,
Hnother shall
present him.
Parents are
not to present
their own
child;.
or they will
contract spi-
ritual affinity.
Three of the
seven sacra-
ments convey
an indelible
character:
Baptism,
Confirmation,
and Ordina-
tion.
[leaf 157]
That is, be-
cause tliey
are received
once only.
It fklls now
to spealc of
the Eucha-
rist.
Happy, in-
deed, were
those who
could see
Christ
Ino tokne of feblesce of hijs goste
An ofer schel liim brynge
And lefte,
Ase he ne mi3te nau^t hym self
To confermynge crefte.
(69)
U Ac her ich segge aperteliche,
t)ys men and eke fis wyues,
J5at hi ne hebbe hare o^e child
By hare quicke lyues,
And rede ;
For jef hy dofe, man and hys wyf
Jjer drawep god-sibrede.
(70)
U Of seue sacremens pre
Prente ine herte make]) ;
J5at bej) cristnyng*, and confermynge,
And ordre ))at men take}?
Wei blipc ;
J3at hijs, for no man hy ne take))
Bote onelepy syfe.
473
476
477
480
483
484
487
490
(3) [D]E Sacramento Altaris. :inmar0in:\
N
(71)
Ou hy^t by-ualj) to telle 30U —
And so ich mo^t wel nede —
Of godes flesch and eke hys blode
At cherche ine forme of brede
And wyiie ;
J3at freuerej) ous in onre exil,
And lypej) oure pyne.
(72)
U H^e blife my3ten hy be
J5at folwede cryst in londe,
(19) 491
494
497
498
472. feblesce, MS. fehUstc.
489. MS. ]>at {hy) hijs {ne take) for tw 'man hy ne takep, hy ne takep
having been crossed out, and the words in parentheses added by a later
hand over the line.
496. ]>atf t above the line.
I. The Seven Sacraments. 3. Christ at the LaM Supper, 19
t)at my3te hyne eche day yse,
Hijs swete lone to fonde 501
Ine ke))])e !
So mowe we be, for ous nep he
Hy-faylled neuer sepfe.
(73)
U For po hijs tyme was ycorae 505
Ko leng* to dwelle here,
pat weto brede and honde he toke,
J)er he set atte sopere, 508
And seyde :
" Takep and etep, pys hijs my body " ;
Of sope he ham aueyde. 511
(74)
H For-wy hyjt moste nedes be 512
Al sope pat he sede ;
\)sit alle pyng* his ase he seip
J3y resoun wole pe rede. 515
Lo dede :
He seyde to al pe worlde, " be,"
And al was ase he sede. 518
(75)
U N'ammore maystrye ny« hijt to hym (20) 519
To be ine bredes lyche,
))ane hym was ine pe liche of man.
To kepen ous hijs ryche ; 522
))et makep
J)at hy bep alle mis-by-leued
]?at oper prof for-sakep.
(76)
H pe fend hym-self him maky mey 526
Wei dyuerse liknynges.
each day in
the flesh ;
so may we be,
for He has
504 never failed
us.
At the LsRt
Supper He
took braid.
and said:
*' Take, and
eat, this is
My body."
And what He
said must
needs be true :
He said to
tlie world—
"be I ".and
all was as
He said.
It is as easy
for Him to be
in the like*
ness of bread
as it was in
the likeness
of man.
525 [leaf 157, bk.]
The fiend
himseli' may
assume divers
shaiies
502. ke\>]>e altered from ke}>e^
503. nep, MS. ner^
504. Hy-faylled = yfaylled,
507. and haiide =: an Jumde,
513. 8gpe, with indistinct e ; read s0\>e ? or sepe pat = sinoe ?
515. py, MS. pys^ the » h^ing written over the line in a later hand.
616. Lo, distinctly so in MS. {Wr. To).
20 I. The Seven SacramerUs. 3. Christ at the Lust Sujyper.
to do us
hann;
much more
may Gtod for
our good.
When the
bread was
chaiif^ed into
His body* He
took the cup,
and said to
the twelve :
" Take, and
drink ye all
of this cha-
lice.
This is the
chalice of My
blood, of the
new testa-
ment."
And: "Do ye
thus, and
when ye do it,
do it in re-
membrance
of Me."
When He
said ; ** Do ye
thus,"
He ^ve them
power to do
It, and to
transmit that
power to such
as are wor-
thy; though
He did not
even except
Judas, the
worst man on
earth.
Of best, of men, and of wymmew, nota
And mani o]»er ])ynges, 529
To nusy :
Wei bet may godi to oure prou
Dyuerse formes vsy. 532
(77)
H J)o J)at pe bred ytoumed was 533
In to hys body selue,
He toke fe coppe wif fe wyne and water,
And seide eft to }>e twelue nota 536
Yuere :
" Takep and drynkef euerech on
Of fis chalice here. 539
(78) ■
51 J)ys hys fe chalis of my blode, 540
Of testament newe,
J)at schal be schad? for manye men " ;
And — ase we sey^ep gode and trewe nota 543
And kende —
" And doj) ^e fos, wawne ^e hyt dofe,
Do J) hyt in mine mende."
(79)
H po j)at he sede : *' doJ> 30 J>os,"
Jje hey^e kyng< of heuene,
He ^af ham power to don hyt,
And forj) power to ^euene
Wei werfe,
J}a3 he ne toke iudas out,
J}e worste man on erfe.
546
(21) 547
550
553
534. seltcCf MS. sylue»
635. Kolbing omits ]>e before toyne. I rather suspect that the words and
^ivcUer are a later addition. See note.
540. "pe chalis (Kolbing), MS. my chaZis, Kolbing also proposes to read
in (for of) my blode, with reference to Luke xxii. 20.
541. newCy MS. nywe,
543-545. See note.
546. mine, MS. ^oicre. ^our is written in a later liand on erasure, only
the final e is original. Another youre, written with pencil, is faintly
discernible in the margin to the left.
550. forp, J> in A different hand.
552. pa^, MS. pat.
I. The 7 Sacraments, 3. ChHst*8 change in the Eucharist. 21
(80)
H And nou J)at power hys y^iue
Fram bysschoppe to preste,
And 80 schel al so longe be,
Ase cristyndom schel leste ;
Ymete,
Se))J)e crist four ous an orfe come,
He nolde ous nau^t for-lete.
(81)
H J)a3 he w^re inne hys niawhodo
Amanges ous to liotie,
Jet nere he nau^t ^anne ous so ne^^
Ase nou we mowe hym nolye
In vode :
We honorie^ hyne al ihoUiche
Ine flesch and eke ine blode.
(82)
H Wat may amoui^ti J>at he wyle
So by-come oure fode 1
Chaunge]) he aujt, ase o^re mete^
In-to oure flesch and blode
By kendel
Nay, ac he chaunge]) ous in hym,
To maky ous gode and hende.
(83)
H And ase gode ))er his hole mete,,
And sike hyt by-swikej),
So his ])e mete dampnacion
To hem ])at senne like])
To holde ;
So he hyt tok and his lore,
ludas, ])at ihesus solde.
554
557
560
561
564
567
568
571
574
(32) 575
578
And now that
power is
transmitted
from bishop
to priest,
and shall be
so long as
Christendom
shall lost.
[leaf 158]
Christ will
never forsake
us.
Though He
were to move
among us as
a man, He
would not be
so near us as
He is now we
enjoy Him in
the Eucha-
rist.
Having so
become our
food, does He
change, like
otlier food,
into our flesh
and blood P
No, He
changes us
into Himself.
And as other
food is whole-
some to the
sound, but
noxious to the
sick, so is this
food damna-
tion to those
tliat cleave to
sin.
So Judas the
traitor took
581 it, and is lost.
554. nou and hys on erasure, the former very indistinct.
559. Se^^^t >)) on erasure.
561. jxi^ 5 altered from some other letter, probably L
565. vodCi MS. gocUt g altered from original v.
567. btodCy a letter (probably u) erased between o and d.
570. av^f MS. nau^t, n over a in a later hand. — inetc^ MS. mote,
575. MS. hole meni rnete, inen written above the line in a later hand.
The original reading of the MS. seems to have been holeitf and in 1. 576
siken ; the final n is erased, but some faint traces of it are still discernible
in sike. For a possible emendation of the corrupt passage see note.
579, 581. holde [: soldel = Kt. healde [: sealde].
22 I. The 7 SacramefUs. 3. Sinners not to take the Eiccharist.
Beoelvenof
the eommii-
nlon must be
freefroin
deadly Bins.
Even John
the BapiUt
trembled
when he
tottclied
Christ in the
river:
[leaf 158, bk.]
so we must
reoelve Him
with diffi-
dence.
Letliim who
feels himself
unworthy of
reoeivins
Christ's body,
abstains
for he that
takes it mi-
worthilT
eatethdam-
nation onto
himself.
Some may
say :— How
sliall we thus
keep away
from the
Lord's sup-
perP when
God tells
us;—
** Whoso eat-
eth My flesh
and drinketh
My blood
hath eternal
life."
Though we
do not take
it sacrament-
ally.
588
589
(84)
H J)er-fore ich segge a godes half 582
To alle enstyne folke
paiy wanne hy scholle yhooseled be,
pai hy ne be a-bolke 585
In prede ;
Let ouwde and wrej>e and coueytyng*,
Sleu])e and lestes on-lede.
(85)
H Nys none of wymman beter ibore
To seint lohan pe baptyste ;
And jet he quakede wel ar;
po he touchede crist 592
Ine fe flomme :
))anne aujte we wel aryjt to be
To fange hym on-tromme.
(86)
H per-fore, jef ^at je frede)» jou
pai )e ne be nau^t digne
For te be housledf wyj» Jjya body
Ine ])i88re holy signe, 599
WyJ>-drawe^ ;
For, wo )»t hy^t take]) ondygneliche,
Hys iugement he gna^e)). 602
(87)
IT May somman segge : — hou schal me so (23) 603
Fram J)er houslyng* dwelle 1
Wanne god self aperteliche
SeiJ> ous in fe gospelle — 606
Wel monde : —
" Who fat ete)> my flesch and drynke}> my blod
He)) lyf wiJ)-oute ende." 609
(88)
H J)a^ J)ou [ne] take hyjt wy}) j)e mou))e, 610
Xe myd tej) J)er-on ne werche,
595
596
594. au^e, ^ above the line.
697. 5«, MS. he. — d in digne on erasure, apparently altered from s.
599. pissi'ef MS. }fis\>re.
607. MS. iVel to mende^ to above the line in a later hand.
610. pa^f MS. }>at.
I. The 7 SacrameTits. 3. Christ &folk, one mystical body. 23
616
617
623
624
povL takest hyt, man, ^ef ))at ])ou art
A lyme of holy cherche, 613
To blysse,
Wanne eny prest his messe syngef :
Ilief hyt myd y wysse.
(89)
51 For on hys godes flesch to nemme
Ase mou])e fe mete take]),
An-o))er ase pe mete y^ete nota
In-to ]>e membres take]) ; 620
Ac here,
Crist hys ])at heued, ))e prest ]>e mou])e,
J>e lymes fat folke i-vere.
(90)
U And ase J)e bred to-gadere comfe
Of menye greynys to bake,
And ase J)e wyne to-gadere llouJ)e nota
Of manye grapes ytake, 627
Ilyke,
Cryst and hijs membrys, men,
O body bej)e ine mystyke. 630
(91)
H Wet hys mystyke ne mey now wete (24) 631
Be no J)ynge a-founde.
Bote wanne fer hys o ])yng< yked,
An o])er to onder-stonde 634
Jjer-inne ;
Hy ])at arede]) ])yse redeles
Werche]) by filke gynne.
(92)
U So wane fat body hym hys ked 638
Of swete ihe^ cryst[e].
Me may wel onder-stonde J)er
By J)ulke selue lyste 641
An o])er :
we may re-
ceive it spi-
ritually, as
members of
Holy Church,
whenever a
priest says
mass.
For one is
to take God's
flesh as one's
mouth takes
food; an-
other, as the
food when
eaten is trans-
mitted to the
limbs.
Uere, Christ
is the head,
the priest the
mouth, the
{)eopIe are the
imbs.
And as bread
is composed
of many
grains,
and wine is
pressed Irom
many grapes.
[leaf 159]
so Christ and
His members,
men, are one
mystical
body.
A mystical
thing is one
tliat involves
another
thing.
637 like a riddle;
as the notion
of the body
of Christ in-
volves also
623. i-vere, i? in a later hand.
627. grapes, MS. greyns,
631. wcte on erasure. After iio there is a half-blotted letter resembling h.
632. afounde = afonde, OE. d/ondiaii,
637. "pilke altered from ]>ick;e.
24 I. The Seven Sacraments, 3. The Signs of the Eucharist.
that of the
union of
Christ and all
holy men.
Then shoald
they who re*
celvethe
saoramentbe
united in love.
The si^ of
the sacra-
ment is the
elements;
tiie thing is
twofold:
Christ's body,
and the body
of the quick
and the dead.
As the limbs
of the mate-
rial body have
divers ninc-
tions, so have
the members
ofthemysti-
oalbody:
the hands are
men that do
[leaflS9,bk.]
well, the feet
those that
support
others well.
All teke the
true body at
the Commu-
nion;
but some to
profit, some
to perdition.
Cryst and eke alle holy men
O body, niy leue brofer.
(93)
51 )^r-fore god he|) ^is sacrement
Ymad of suiche ]>ynges
\>dX my^te of manye mak* on,
As cryst and hys derlynges
Imonge ;
penne scholde hy at one be
In loue ])at scholde hyt fonge.
(94)
U Nou onderstand : ])e signe her,
Foorme hys of wyne and brede j
Doble hys J>at f yng*, ryjt cristes body,
And body of quike and dede.
Ac broJ)er,
Jet ryjte body f s^ hyt be ))yng*,
Hyjt hys signe of \dX o))er.
(95)
U Vor ase J»e ry^te bodyes lemes
Habbe]) dyuerse wyke,
So habbe]) ry^t membrys eke
Of fe body ine mystyke :
))at welde])
Hys honden, men be]) ))at wel do]),
|)e fet, fat wel op-helde]).
(96)
H Alle take]) J)at ryjt body
J^yse men at hare houslyng^,
Ac some to prou, and some to lere,
Ine wyl of sene3ynge
To derye ;
Ac one gode aryjt hyt nome]),
|?at body me hys mysterye.
644
645
648
651
652
655
658
(25) 659
662
665
666
669
672
644. MS. he^ hody^ hep written in the margin in a later hand.
645. gcd, MS. gtiod, u over o. — A€)>, MS. bep.
654. Doble MS. (Wr. Noble).
657. Read — ^ Vyng^ ry^b body foj hyt be ? See note.
664. Colon after hmdefii in MS.
1. 7%e 7 Sacraments, 3. The Fucharist, Chat's Fksih & Blood. 25
(97)
U Ac ^a^ we be tokned ])er
Ine oure sauueoure,
Ne lef J)OU nau^t J)e[t] we be fer,
Ne forfe naujt of oure
Jjaf were ;
])a3 ])er be tokned J^ynges two,
))er nys bote o fyng fere ;
(98)
U And ))at hys swete iheau cryst
Ine flesche and eke ine blonde,
])at ])olede pyne and passyoun,
And dia]) opone ))e roude,
"Wei soure ;
Ke lef non o)»er, crysteman,
For safour ne coloore.
(99)
U For |>at colour, ne J)at sauour,
Ne bej) naujt ))er inne cryste,
))£^ he ])er-inne schewe hym
By hys myjte-foUe lyste,
So coufe ;
Ke myjte elles bet be seje,
Ne beter yured inne mou]>e.
(100)
H For jef he schewed hym in flesch,
Oj)er ine blody J)ynge„
Hydous hyjt were to j)e syjte,
And to ))e tast wlatynge
And pyne
])anne hys hyt betere in fourme of brede,
And eke in forme of wyne.
(101)
U For bred strerage]) J)e herte of man,
And wyn hys herte glede]) ;
673
676
679
(26) 687
690
694
697
700
701
Though we
are betokened
in the myifti-
cal body of
our Saviour,
there is bat
one thing in
it.
680 and that U
Jesus Clirist
in flesli and
blood:
683
believe none
other, because
686 of savour or
colour.
For they are
no essentials
of Christ's
body, though
He shows
Himself in
form of bread
and wine.
to be better
^«^ seen, and
693 better tasted.
For if He
showed Him-
self in mate-
rial desh or
blood, it
would be
hideous to
the sight,
and loath-
some to the
taste,
[leaf 160]
Bread
strengthens
the heart of
man, and
wine glad-
dens it;
683. opone, MS. opene,
692. my^ = myyU he,
693. yured. Over the u there is in the MS. a faint sign, which might
be read as ^.
694. ^fy / in a later hand on erasure.
697. tast, MS. cast.
26 I. The Seven Saa'amerUs. 3. The Eicchai'ist. Christ is one.
and strength
belongs to the
body, and
bliss feeds the
sooL
That is wliy
thesMcronient
consists of
bread and
wine.
Itecause
Christ has
bought our
liody. He lets
His body sink
into oars ;
and bemuse
He has
bought our
soul in blood,
He lets us
drink His
blood.
Christ is not
divided,
though He
shows Him-
self in two
kinds:
His body
can never be
thouglit to
be without
blood.
He is entire
everywhere.
If aught
break to
pieces in tlie
mouth or tlie
hands, it is
not He that
is broken,
no more than
the image it-
self is broken
when a
mirror is
shivered.
And 8trengJ>e longe)) J>e body,
And blice J)e saule vedej) : 704
And nede
J)er-fore hys double sacrement,
Of wyne, and eke of brede. 707
(102)
H For he ybout he)) oure body, 708
In-to 08 he let hys sinke ;
And uor J>e saule ine J>e blod,
Hys blod he let os drynke. 711
Nou woste
Wy J>er hys double sacrement :
For note of body and goste. 714
(103)
U Ac wen nau^t ))at cryst be to-schift, (27) 715
Jjaj he schewej) ine boj)e ;
To wene hys body wyJ>-oute blod,
By J)a weye ne gofe 718
To J»ryf te ;
For fer he hys, he hys al yhol,
Ne mey me hym to-schifte. 721
(104)
U pe) ])er te-breke ^t ine ])e mou)), 722
Oj>er ine J>yne honden,
Hy t nas naujt he ^at hys to-broke ;
Ensample ])ou myjt fonden : 725
To-slyfte
A[l j)y] myrour f ou myjt fol wel,
Bote naujt ))e ymage schifte. 728
703. loiigejf ]>e body, read l(ynge^ to )>. 6. ?
704. vede}^ or sedep^ with a round s, is the reading of the MS., certainly
wot fcde^ as printed by Wright.
708. yhoiU, h altered from some other letter; after it a faint stroke,
which cannot, however, be read as r.
712, 714. The final e's in woate and goste very indistinct.
720. A dot is put in MS. after the first hys.
721. 7«<j, MS. ine.
727. After A three letters erased, but traces of them are still visible ;
the first letter was probably /, the last certainly y. By the side of ^, in
the margin of the line, is written in^ and in the mai'gin of the following line
]>2 selue sCf all in a later hand and in smaller characters. See note.
728. schifte, MS. schefte.
I. The 7 Sacraine^Us. 3. TJie Eucharist. A sinful pried. 27
742
(28) 743
(105)
U By fyse ensample fou inyjt yse 729
He hys ine ech autere
Y-hol ; ])e prest hys messe syngej),
pe^ he ne be nau^t yhere, 732
Ac wykke,
Ase )>er be]) folea suiche fele,
Ysawe al to ])ykke. 735
(106)
H Ac ])£^ ]>e prest hys messe do 736
Inne dedleche senne corse,
pet sacrement, man, be |k>u syker,
For hym nys na ]>e worse ; 739
For loke,
pe sacrement nys na ^e won,
pof f&t ludas hyt toke.
(107)
U Ac )?£^ hyt be neuer ]>e wors,
Jpat sacrement an honde,
pe bone ])at swych prest J^er by^t
No stel ne schel hym stonde, 746
Ac derye ;
For he despyse^ ihesn cryst,
Wanne he hym scholde herye. 749
(108)
U Ac jyf fou wylt tak hyt to prou 750
For ye and ]>yne freende,
By^t repentaunt and ry^t deuout
Take hys deaj) in J)y meende ; 753
Naut ly3t[e] :
pe more |k>u |)enkest so on hys dea]),
pe more hys j)y meryte. 756
(109)
H Manne, wanne J>yt takest, ase oJ)or mete 757
In-to pj wombe hyjt sedlyj) ;
730. MS. et^tUere.
731. The MS. has a colon after V-hol.
734. suiche, u altered to win 9, later hand.
739. Tui >g, MS. iiase.
745. hy^ = hyL 750. tak hyt for take hyt.
754. lyyi{e\ = lyte, 757. yyt = )>e (for jxw) hyt.
He is present
on every
altar.
[leaf 160, bk.]
Though the
consecrating
priest be in
deadly sin,
tlie sacm-
ment in none
tlie worse
for it.
as it was
none the
wone though
Judas took It.
But tlie
pravers that
such a priest
offers will
stand him in
no stead,
because he
despises
Jesus Clirist.
He who de-
sires to re-
ceive the
Eucharist to
his benefit,
must call
Christ's death
to his mind.
The Eucha-
rist when
received is
taken into
the stomach
like other
feod;
28 I. The 7 Sacraments, 3. The Eucharist effective, tJu/ vomited.
not to be dU
gettedthere»
bat to com-
fort body and
soul
in the very
act of reoelvo
ing.
[leaf 161]
Though a
flick nuui cast
it up, if he
has true be-
lief, it re-
mains in him
to worlc out
Ids salvation ;
for God is om-
nipresent.
He suffers
well to be
cast up, and
yet to be
honoured.
As He, in the
flesh, put
men's belief
in Him to the
test, so He
does in the
form of bread.
767
Ac ne defi]) naujt, ase ^y mete
WyJ> fyne flescfe medly)>, 760
Ac keuerej)
Al ofer wyse, and so py body
And J>y saule hy^t freueref. 763
(110)
H Nabyd hy^t naujt, ase oJ>er mete, 764
Hys tyme of defyynge,
And ry^t anon hy^t freuerej)
In )»are oundervanginge ;
Destresse
Of syke men, fa^ hy hyt keste op,
Ne help]) hyt naujt pe lesse.
(Ill)
H For yf J>e syke man hys gode
In J>e leue of holy cherche,
pe^ he hy3t cast op, hyt bylef^
Sauuacion to werche
Kyjt peie ;
For al at ones he mey be
pet and elles-were. 777
(112)
U He sofirej) wel to be kest op, 778
And ^et to be honoured ;
Ac he soffre)) (no^t) to be to-trede,
And of bestes deuoured : 781
And neade,
Ase he by-leue assay}) in flesch,
He assay)) ine forme of brede. 784
(113)
H J}at body hy^t nys (na}t) fat j)er comfe op, 785
3ef |)at a man hy3t keste ;
770
(29) 771
774
767. ounderv. or onnderv.t but the Tt-stroke seems to be erased.
770. lesse, MS. ktsse,
776. MS. he mey be god, god above the line in a later hand, evidently
meant to gloss he, to which it is referred by the mark //.
780. (no^) above the line in a later hand. See note.
785. (na^) above the line in a later hand. — 7iys, n on erasure, probably
altered from original A. See note.
I. The Seven Sacraments. 3. The Euchai^ic Elements, 29
For al 80 longe hyt hys ])at body,
Ase forme of brede schel leste ;
Ine manne,
)et )ȣ^ ]>e fourme of brede to-go,
J)at body by-lef J) jet fanne.
(114)
IT And jyf he passe)) naujt fram ous,
Wanne wey aryjtt hym healdef,
Wat ned hys for to take hym efte,
J)er wylehe ous so wealde])1
For mendo
Of hys de))e and hys passyon,
Ase he het atte hys ende.
(115)
U Of pure wete hyt mot be,
And eke of pure wyne,
])et schel be to ])ys sacrement
Ryjt of J)e grape of wyne
I-lete ;
For iesus seyj) J>e vygne he hys,
And eke j)o greyn of wete,
(116)
H And jef mannes deuocioun slake)>,
Wanne he by-healdef —
For hyt )>ink]) bote ofer bred
An heaj fat fe prest healdej) —
By-J)enche hym
Of fe uertue fat fer hys,
pat non errour adrenche hym ;
(117)
II And tak en-saumple of fat he kneuf,
))e preciouse stone :
Jjaj he lygge amang* ofere ylyche,
Me honouref hym alone ;
So swete
788
791
792
795
798
(30) 799
802
805
806
809
812
813
816
Aslonguth^
substanoe of
bread laato,
it is the
true body of
Christ.
Yet, tliooffh
the bread oe
resolved, thut
body remahis
in
Then, wliat
need is there
to receive
Him repeat*
ediy? In
remembrance
of His death
and His pas-
sion, as He
commanded.
The elements
required for
the sacra*
inent are pure
wlieaten
bread and
pure wine.
Deaf 161, bk.]
If man's devo-
tion slackens
when he sees
that what the
priest ele-
vates seems
but ordinary
bread,
let him be*
tlihik himself
of the virtue
that is hi it;
and remem-
ber that the
precious
stone, though
it lie among
others like
it, is alone
valued.
791. yUi Wr. Tv^et, but the h is nuderdotted in MS.
793. wey = we ; three letters erased between ary^ and hAprh,
794. WaJt^ MS. ]>a^ ; the e in ned looks very much like o,
798. heti MS. lu^ hU ; ]> in he^ on erasure, hit above the line in a later
hand.
812. Some letter {n ?) erased before the initial a in adrenche.
30 I. Th4^ Seven SctcQuments. 3. The Eucharist. 4. Penance.
Whatever In-
jury the con-
aecntodhoet
may fuffer,
it does not
affect Jesoa:
to long as the
subfitance of
bread lasts,
every particle
ofitlsQod's
body;
and It Is His
blood as long
as the form of
wine lasts :
not of vine-
gar, nor water
with a sprink-
ling of wine:
so little water
shoald be
admixt tlint
the wine maiy
predominate.
For water
itself is not
Ood's blood,
but signifies
the people
united with
Christ in tlie
mystical
body.
Mid al fy wyl fer uertue hys,
Grod self ine sacrement (ymete).
(118)
U Na more ne greuej) hyt ihesus
))ane sonne itrede in fel))e ;
\^ eny best deuoured hyt,
Ofer eny ofer onselfe,
£ch screade
3et al so longe hys godes body,
Ase lest ])e fourme of breade.
(119)
H And al so longe hyt hys blod,
Ase lest J)e forme of wyne ;
Nau3t of fynegre kende chald,
Ne offe water droppyng* of wjme,
Ac trye :
So lyte water schel be me[w]gd,
Jjat wyne habbe J)e maystrye.
(120)
U For water self nys naujt J)at blod,
Ac hyt hys an-ylyke
To )»e folke ])at tome]) al to cryst
Ine j)e body of mystyke.
Nou, brofer,
I-lef al f ys ine gode fey,
For may no fyng* be so])er.
819
820
823
826
(31) 827
830
833
834
837
840
Cleaf leH]
The sacra-
ment of pen-
ance, to be
received for
sins com-
mitted lifter
baptism.
(4) [D]E penitencia.
(121)
WAne man after hys crystendom
He}) au3t ido wyf wronge,
Penaunce hyt hys, a sacrement
J}at men scholde fonge,
And mote.
841
844
819. Tlie MS. has a dot after sacrciiieiU; ymcte is a later addition.
See note.
830. ^IS. wfUerdroppymg or -droppying.
836. To \>e folke, MS. live folke.
841. Wancy MS. Aney with what seems to be a small innic w before it,
intended for the rubricator.
844. incn scholde, MS. scholde men, with the mark // before and after
sehoMe.
I. Th^e 7 Sacraments, 4. Penance: its 3 Parts. 1. Repentance. 31
Penaunce he]) maneres j^re,
J)oi^ sorje, schryfte, and edbote.
(122)
H Jjy sorwe for fyne senne, man,
Mot be ine gode wylle,
J3at hy ne be naujt ine wanhope,
pat made ludas to spylle j
Ac crye
Mercy to swete iheau cryst,
Mid wyl to lete folye.
(123)
H And jet fy wylle mot be so gret,
And ine so gode faye,
))at ])ou wenst ])ou noldest seneji eft,
Jjer-fore fej J)ou scholdest deye
Ine wytte ;
For jef J)ou woldest for deaj) hyt do,
J3y soi^e hys al to lyte.
(124)
51 Jjej sorje hele man a-non
Of velj) of sennes slyme,
Jet ])anne were hyt naujt inouj
J)e for [t]e sorwy on tyme,
Ac euere,
Ase longe ase, man, fy lyf ylest,
Elles senne may keuere,
(125)
H For so, man, senne greuej) in fe,
And eke in alle |7yne,
Ase wed schel growen ouer J>e corn,
WyJ>-oute medicyne
Of sorje.
Nou her-on fenche, man, day and nyjt,
An euen and a morwe.
847
848
has three
parts: re-
pentance,
shrift, and
satisliiiction.
True repent-
ance must be
made with
ffood purpose.
The sinner
shall not foil
g51 Into despair.
but cry mercy
to Jesus
Christ.
854
(32) 855
858
His purpose
must be so
stronfc that
he thinks he
would not sin
afpiin though
he should die
for it.
861
862
865 A life-long
repentance is
necessary.
868
or expinte<1
fin will re-
vive.
860 For sin grows
in man,
as weeds over-
grow com.
872
[leaf 164, bk.J
875
865. for te = for to.
869. greuej, grows; cp. huu\>^ p. 29, 1. 813; fleu^, p. 97, 1. 343. It is
difficult to decide whether the MS. has greii^^ or groue}^^ and in 1. 871
greujen or growen,
871. Ase, MS. ]>at.
32 I. The 7 Sacraments. 4. Fe7iance : its 2nd part, Shrift.
Let him think
that througU
sin he has
lost the blisB
of heaven,
offended God,
and deserved
the torments
of hell'fire;
and let him
also recall the
hideous sight
of dead men
on the lAer,
who would
never have
been dead but
for the sin of
Adam.
With such
repentance
let him
shrive.
wliich none
can do pro-
Serlv unless
e thinks of
the sins he
has commit-
ted, searching
througli his
whole life.
(126)
U pench, J>oui^ J>y senne pou best ilore
J)y blys of heuene ryche.
And best iwre])ed ))ane kyng*
pat non hys yliche ;
And here
))ou best of-serued dygnelyche
Jje pyne of belle vere.
(127)
U Dra) into mende pet bydous sijt
Of deade men a bere^
pat nadde neuer deade ibe,
)ef senne of adam nere ;
Bye drytte,
)et ))ou attest babbe more bydour
Of fyne ojene vn-ry3te.
(128)
H Myd sucber sorje scbryfte, man,
Wei stylle, and no pyng loude ;
For repentaunce onde]) pe bel,
And scbreft byt mot out-croud e
Al dene :
For ^ef a3t lefj) J)at croude my3t, ^
God so J)ou schelt ywenne.
(129)
U Ne non ne may bym scbryue ary^t,
Bote 3ef be bym by-fojte
Of sennes ])at be be]) ydo^
And bys lyf al f orj-so^te
To kenne ;
876
879
882
(33) 883
886
889
890
893
896
897
900
877. >2/, read ]xj ?
878. hest, MS. ?ie]f,
879. Read — jxU non hys hys (or hym) yliche ?
883. hydous, the final s altered from some other letter, probably r, — si^t
added by a later hand. 887. drytte^ MS. drytte^,
890. schryfte = schryf "pe.
893, 895. croude, suggested by Stratmann ; MS. treude.
896. MS. guod (or goud), w written over o; in the margin uo in. a
later hand.
899. heh MS. he]>.
I. The Seven SacranuoUs, 4. ii. Confession, to he frequent, 33
/
903
904
907
910
9U
Ac manie desper to ])e prest
Al one by seje of senne.
(130)
IF And vnderstand ))at al ihol
Mot be j)y schryfte, broker ;
Na^t ])ar-of a kantel to a prest,
And a kantel to an-o))er ;
And ])a7me
Tele, jef J>ou myjt by-j)enche J>e,
Wet, hou, and wer. And wanne.
(131)
IF And jef fou wylt, man, foi^ fy schryft (34) 911
Laf J)y senne al a-drouje,
Xe wynd ])ou naut ])y senne ine selke,
Ac telle out al ])at rou^e
Tys la^e ;
Jef J)ou wenst deie, and nast no prest,
Schryf j)e to ano])er felawe.
(132)
IF Ac fat ne schalt f ou neuere do,
Bote fe wantrokye of lyue ;
And 3ef J)ou comste to lyue a^en.
Eft frof j)ou most j)e scryue
To preste,
J}at he}) power to assoyly J>e,
Jjoi^ power of |)e greste.
(133)
IF ))a) man on tyme ihealde be
To schryue hym a jere,
To schryue hym wanne he sene^ed hef,
Wei syker fyng* hyt were, 928
And mete,
Wald ^ef he sodeynlyche deif, nota [toter]
One mast
confess all
sins to one
priest.
[leaf 168]
and tell when
and where
they wer»
done.
917
918
Don't wind
thy sin in
silk, but tell
the rough of
it.
In peril of
death, you
may confess
to a layman;
921
but must
repeat it to
a priest if you
recover.
924
925
You should
shrive as often
as you've
sinned,
lest you die
suddenly, or
And wald he hyt for-^ete.
QQ1 forget your
sin.
902. nuinie, t-stroke wanting in MS. — desper (Wr. dosper\ the first e
looking very much Hke o,
903. MS. Al hou (underdotted) one. See note.
910. Dots in MS. after Wet, hou, and wer,
914. Ac, MS. At, 915. Tys = To hrjs,
916. deie, the initial d not quite distinct, resembling s,
925. )>a3, MS. 303. 928. syker, read sykerer 1
SHOBBHAM D
34 I. The Seven Sacraments. 4. ii. Confession with Humility.
Unshriven sin
is doubled.
Don't shrink
from confes-
sion for
shame :
a little shame
here is better
than much of
[leaf 168, bk.]
it on Dooms-
day.
A man may
be saved
througti re-
pentance
alone, if he
has no chance
of shriving.
Shrift should
be made
with a lowly
heart and
weeping eyes.
(134)
U For wanne man sodeynleche deif, 932
Hys j)03t fe sor3e troublef ;
And senne ony-schryue wanne he uor-^et,
Hys senne J)er-be double]) 935
To nusy ;
For mytter senne j)at he dede
Jje sleu])e hine wyle acusy. 938
(135)
II Man, fichryf fe, and wonde none schame, (35) 939
For-wy hyt hys to downe ;
A lytel schame hys betere her,
J)ane ouer-moche eft-sone 942
To cref te
By-uore god a domesday,
Amang al godes schefte.
(136)
H For J)a3 man mo^e isauued be
J)orj bare repentaunce,
Wanne he ne may to schryfte come,
Jef hym vallef fat chaunce 949
So holde,
Jet ne may he nau^t y-sauued be,
Be he hym schriue wolde.
(137)
H J)er-fore j)y schryfte, man, schel be
Wyjw)ute stoneynge,
Myd herte I03, and, 3ef J>ou my^t,
Myd J)yn ejene wepynge ; nota [later'i 956
In treufe,
J)et j)er be non ypocrysye,
Bote repentaunce and reufe. 959
(138)
H And 3yf fat fou to schryfte comst 960
Ine fyse manere to fa[y]re.
945
946
952
953
933. trouhlepf MS. tumhle]>.
935. ]>er-be = per-ln/.
952. Be, read Bote '( = but) ? Cf. however Znpitza's note to 1. 7853 of the
JRomance of Ouy of War 10, ^ 15th cent, version.
960. coTiist, MS. comff.
I. Tlie 7 Sacraments, 4. iL Confession and iii. Satisfaction. 35
pe schryft-uader fat uarf ary3t
Tlien the con-
fessor will hA
Schal be wel de-bonayre
963
kind.
And 1036 ;
He schel wystlyche fy senne hele,
Bet fane he wolde hys owe.
•
966
(139)
IF Jef he fe scbel anoye a^t, (36)
967
He will be
Hyt wyle of-J>enche hym sore ;
you pain ;
And oJ>er-wyl anoye he mot,
Wanne he schewef })e lore
970
but some-
times he must
Of helfe,
do so.
Ase mot pe leche ine uoule sores,
like the phy-
Wanne he roynef pe felfe.
973
sician.
(140)
IF J>er-fore 3e mote folyen hyt
974
Therefore you
must suffer it.
WyjH)ute alle manere tole,
Atid do J>er-by ententytiyche,
3yf 3e wollef be hole
977
To Hue ;
If your own
And to a betere be leaue gof,
[leaf 164]
Jef 3oure prest can nau3t schryue.
980
priest cannot
shrive you, go
to a better
(141)
one.
IT Te [Jje] mo prestes fat fart ischryue
981
Myd alle y-hole schryfte,
J>e clenner fert a-3en8 god,
And of fe more fryfte ;
984
JN'au3t nyce,
Jef hyt ne be nau3t to J>y prest
Malice ne preiudice.
987
(142)
IF Wanne man hys repentaunt ischriue,
988
After repent-
ant shrift
He scholde don ed-bote :
comes satis-
7
faction.
And fe ferste hys, fat he by-fle
Chypeana, of sennes rote ;
991
The first
thine is, to
avoid occa-
sions of sin.
Ase quances,
981. Te [\>e] = To [pe],
991. ChypeanSf or Chypeausy is the reading of the MS., which is evidently
corrupt. So is also by-fiek in 1. 993. For a possible emendation of the whole
passage, see note.
36 I. The 7 Sacraments, 4. iii. Saiisfaction, Penancey Prayer.
Satis&ction
is spiritual
physic taken
by good ad-
vice.
Tliere are
tliree kinds
of penance :
Praying,
Fasting, and
Almsgiyiiig.
Praying is
for sins of
the spirit ;
Fasting for
sins of the
flesh;
Almsgiving
for both
kinds.
[leaf 164, bk.]
Praying in-
cludes all
kinds of devo-
tional observ-
ances.
He Jjat by-flek* wel lecherye
Bi-ulekJ) foule continaunce.
(143)
U Edbote hys dede after god conseyl
Of gosslich medicine,
Wanne senne sor y-clensed hys,
To J>olye a lytel pyne
J>et frete,
J5at he ne be J)er-uore iwrete
In purgatoryes hete.
(144)
H J>re maner peyne man a-fangej)
For hys senne nede ;
Bene hys fat on, fat ofer fastyng',
Jje frydde hys almesdede ;
Ac woste.
Bene hys and edbote yset
For senne do ine goste.
(145)
U For senne in flesch
vestyng* hef fe flesch lofe ;
Ac elmesdede senne bet
Of gost and flesche bofe ;
For fen chef
Jjet almesdede senne quenkef,
Ase water fat fer a-quenchef .
(146)
U To byddyng* contemplacion
Longef rede and wryte,
To here predicacioun won,
Lore, and herte smyte,
And werche
994
(37) 995
998
1001
1002
1005
1008
1009
1012
1015
1016
1019
996. gosslichf MS. gofflich = gostlich,
1000. iwrete for iurete, ifrete,
1002. a'fangejfj a dotted out in MS.
1004. £en£f MS. iienne, — yat o}>er, MS. yo]>er.
1007. Bene, MS. Sene. — andf read asel
1010. he}> might be read bejf in MS. ; see note.
1016, 1017, 1018. In MS. there are dots after byddyng, contempl., ufryte,
predic, and won,
1020. werche^ MS. wreche.
I. The Seven Sacraments. 4. iii. Fasting, Almsgiving. 37
Dedes to 3yue deuocioun
To men ine holy cherche.
(147)
U Knewelyng*, trauayl, baruot go,
WoUe-ward and wakynge,
Discipline and lyte mete,
pes longef to vestynge ;
And here,
Pelgrymage and beddyng* hard,
riesch fram lykynge te arere.
(148)
U Jeue, and lene, and conseil,
Clofyng*, berbery, and fede,
Vysyty syke and prysones,
And helpe pouere at nede,
Muknesse
For to ijor-3euene trespas,
Tak dedes of elmesse.
(149)
U And seue ^er fou scholdest, man,
O dea[d]lyche senne pyny ;
)?er-uore al )>at )>e prest fe hat
To done schalt pou nsLU^t fyny,
Ac more,
For onneajje hys fer eny prest
}3at peyne set so sore.
(150)
H For by habbe]) uisyk* of men,
Hy more sette pe lesse ;
(38)
1022
1023 To Fasting
belong all
kinds of
austerity
inflicted on
the flesh ;
1026
1029
1030 toAims-
giving, the
corporal and
spiritual
works of
Charitj.
nota[te«er] 1033
1036
1037
Seven years'
penance
ought to be
done for one
deadly sin;
1040
1043
1044
but there is
scarcely any
priest who
will enforce
so much.
[leaf 166 at
foot]
1024. Wolle, very much like e in MS.
1031, 1032. Dots in MS. after Clojyyng and syke.
1038. pyny, MS. peyny. 1039. hat, MS. hust.
1040. fyny in a later hand. Immediately after fyny, there follow in the
MS. the concluding lines of the next stanza — For ^yf ]>ou to lyte peyns hest,
and so on. The wanting portion of this, and the beginning of the following
stanza are written at the bottom of the next page, and are marked with an
.a. and bb. Corresponding letters after fyny show where the lines are to be
inserted.
1042 onnea]>e, MS. onmedpe (for onoiieape ?).
1045. more, read tno^'i or niote ?
38 I. The 7 Sacraments, 4. iiL Of Penance and Furgatwy,
If you suffer
too little here,
[leaf 164, bk.,
at foot]
you'U do it
more in Pur-
gatory.
Priests must
impotte little
penauoe,
[leaf 165]
or folk will
do none.
It is better
to do a little
here,
and work out
the rest in
Purgatory.
Therefore
be not loath
to do penance
here, where
there is ntill
some raleaHe,
which there
is not in
Purgatory.
God's justice
leaves no sin
unpunisbt.
When a man
sins, he
wrongs God,
Holy Church,
and himself;
1050
(39) 1051
1054
1057
1058
And betere hys forte apeched be
Of more for^efnesse 1047
Jjane wreche ;
For 3yf J)ou to lyte peyne best,
Purgatory e byt scbal ecbe.
(151)
IF And 3et Jjer bys anofer cas
J>at prestes ^yuet so lyte
Penaunce : ])a3 me telle bam
Ry3t mocbe of sennes wyte,
Ine mono,
Me mot bam legge lytel on,
Ofer by nolde do none.
(152)
IT Beter bys fat by a lyte do
Her ine obedience,
And foluelle ]7at remenaunt
Ine purgatoryes tense 1061
Eft-sone \
Nys nau3t god to uor-lete a man
}3at eny-J)ing* bys wyl bone.
(153)
IT ))e bydde icb, brofer, be nau3t loJ>
To do penaunce bere ;
For 3et per bys bere som reles,
So nys nau3t ine fe uere 1068
Areyned,
Ne Jjoi^ J>e ry3t-uolnesse of god
Nys no sen onipeynid. 1071
(154)
IF Man, wane J>ou sene3yst, fre pou dest, 1072
Jjou wrepest god almy3ty,
To holy cbercbe on-bouxam fart,
Makest fy selue on-ry3ty : 1075
}3os mote
1064
1065
1046. /or, MS. ffor, — te on erasure.
1058. BeUr, MS. Sder,
1064. eny']>ing, MS. eny ying. — wyl hone ? See note.
1065. ZoJ>, )) on erasure. 1071. onipeynid^ ouipeynid MS.
1076. MS. ])05 Je mofc, Je in a later hand above the Ime.
I. The 7 Sacraments. 4. Penance. 5. Extreme Unction. 39
Make fy pes wyj? alle fre
Sorwe, schryfte, and edbote.
(155)
U Man[y] takef fys sacrement,
And gef a-wey on-digne,
For he ne schryf}) nau3t of J)et Jjyng*,
Bote of )>e bare signe
To Wynne.
J5e signe hys fat hys boute ydo,
J)at Jjynge hys grace bynne.
(156)
U Two Jjynges her-wyj>-ynne be)),
For-3efJ>e, and repentynge ;
Ac repentaunce hys signe also
Of sennys f or-3euyng* :
Certayne,
For so may man repenti hym,
}3at fer uol^e)) no peyne.
(157)
H Jxit was iked wel inne fe Jjef
Ope caluaryes felde,
]>o he escusede ihe^u cryst,
And hym gelty gan ^elde
Mid sourwe ;
He deide and come to paradys,
Na-bod he nau3t fort a morwe.
1078
(40) 1079
1082
so he wants
repentance,
shrift, and
satisfaction.
Many receive
this sacra-
ment un-
worthily, as
they don't
care for the
inward grace,
bnt only the
outward sign.
[leaf 165, bk.]
1085
1086
1089
Two things
are in it.
Remission, .
and Repent-
ance, wnich
is a sign of
the remission
of sins.
1092
1093 as was shown
in the thief on
Calvary.
1096
1099
(I. 5) [D]E uncione extrema.
(158)
SAcrement of an-£liing'
Nou her ich woUe telle,
])at man uange]; wane he ne wen)>
No lenge he my3te dwelle
A lyue ;
J3e bodyes euel fat libbe mey,
And sone, hit mey to-dryue.
[t« margin]
1100
1103
5. Extreme
Unction.
The sacra-
ment of Ex-
treme Unc-
tion is re-
ceived when
the approach
of death is
felt,
1106
1089. for-ysuyrig^ MS. farJieiiyn^ .
1105. lii)be nieij, MS. libbe tie i)uy, ?ie in a later hand above the line.
40 I. The Seven Sacraments, 5. ^Extreme Unction.
as St. James
recom-
mended.
[leaf 166]
The prayer
of Mth shall
recover the
sick man.
and his sins
shall be for-
given him.
This is a
great comfort
for forgotten
sins.
The unction
should be
received with
(41) 1107
1110
1113
1114
1117
(159)
IF Many for de-faute deife
Of J)er anelyynge ;
And 3yf hys saule after hys defe
Soffrey harde pynynge
In fere,
So scholde hy nau3t, hedde he ihed
Ky3t elyynge here.
(160)
IF For seint iames, in hys bok*,
Wyssef wyd gode mende
Jpat, 3yf eny by-falj>e ry3t syke,
J5e prest he scholde of-sende
To hys ende ;
And he schel elye hym wyjj ele,
Hys sauement to wynne.
(161)
IF Seynt iame seyfe fat orysoun
Of fer holy by-leue
Of hijs siknesse helfe wynfe,
])at no fend schal reue
J>e helj)e ;
And 3ef fat he ine sennys be,
For-^eue hys him fat felf e,
(162)
IF }3ys his, brof er, and gret confort
For for-^etene sennes,
Jjat oure foman aredy hauef
A^eynys fat we gof hewnes,
Ta-tuite ;
Ac 3ef we ary3t anelede bef ,
Hy3t gaynef ham wel lyte.
(163)
IF Ac f anne hys man ary3t aneled, (42) 1 135
Wanne he myd wyl hyt takef ,
1120
1121
1124
1127
1128
1131
1134
1110. Soffrey^ read Soffre]}^ or Soffry (subjunct.). 1118. ende, read ynne ?
1129. A later hand has written fer over for in for-^etene. — sennes, MS.
synnes.
1130. foman, fo above the line in a later hand. 1134. lyte, MS. lytel.
I
T. The Seven Sacraments, 5. Eoctreme Unction. 41
Myd by-leue of deuocioun,
And repentaunce makef
So digne ;
And ^yf he hyt ofere wyse fangejj,
Ne takej) ha bote Jje syngne.
(164)
IT For fe sygne of J)ys sacrement
J)e elyyng* ys boute ;
J)at pyngge hys alleggaunce of euel,
To lyf 3ef he schel loute ;
And hennes
J)a3 he wende, fat fyng* is eke
Alleggaunce of hys sennes.
(165)
IT And 3et me schal anelye a man,
pa^ pat he lese hys speche ;
For wet he ]>enche)> in hys mod
Ke may ous no man teche ;
Ac stronge
He mot habbe deuocioun,
\)ei schel a-ry3t hyt fonge.
(166)
IT j5er-fore fis children elep me nau3t,
Ne forfe none wode,
For hy ne conne mende haue
Of filke holy gode ;
Ac fonge
))e wode mey fat sacrement,
Wane reles comef amonge.
(167)
IT A prest mot do J)ys sacrement,
For-why hy3t hys wel werjje ;
And J)at seyde seynt lames wel,
Jjer-wyle he 3ede an erfe ;
Je hit hedde
1138
1141
1U2
1H5
1148
1149
1152
1155
1156
1159
1162
(43) 1163
1166
devoat faith
and repent"
ance.
The sign of
the sacra-
ment 18 the
unction out-
side; the
thing is alle-
viation of
bodily evil,
ifthesiclc
person lives ;
and remis-
sion of sins,
if he dies.
A man may
be anointed
though he
lose His
speecli.
[leaf 166, bic.]
Children are
not anointed ;
but lunatics
may receive
the sacra-
ment in lucid
intervals.
It must be
dispensed by
a priest.
1145. In the margin, by the side of To lyf^ is written in a later hand
o\eT didpf to be inserted after lj(ff as indicated by the usual marks of
insertion.
1160. ])a3, MS. ]>ar.
1167. MS. Ne none (expuncted).
1164. wer'pe, MS. worpe.
42 I. The Seven ScLcraments, 5. Extreme Unction.
Tlie matter
of the SHcrft-
ment is the
sacred oil,
unmin^led
with bnlin.
The words
spoken at the
unction are
a prayer tor
the healing
of the sick
one's sins.
Also are
anointed the
[leaf 167]
Ave senses,
the feet and
the breast;
and the loins
of men.
and the navel
of women,
as the seats of
last.
J)o ich a lite her a-boue
}3es holye wordes redde.
(168)
IF ]>Q matyre of fis sacrement
Hys ry3t fe oylle allone ;
And Avanne ]>e bisschop blesse)) hyt,
Baume ne ine[w]gj) he none
J)er-inne ;
For baume tokuejj lyues loos,
Oyle, meray to wynne.
(169)
IT For wanne man dei)), he let his lyf
}3er J)e god los by-houef ;
Ac senne, 3ef he farfe ary3t*,
To bi-reusy he proueJ> ;
To oure lorde
Mercy he cryjj, and biddej) hym
Mercy and misericorde.
(170)
IT }3e wordes j^at per bej> ised,
Hyt bep wordes of sealpe,
For hy biddep pe sike man
Of alle his sennes helpe ;
In mende
j5er-to me an-elep pe wyttes fy3f,
And fe3et, and breste, and lenden.
(171)
IT And for pe lecherye sy3t
In lenden of pe manne,
And, ase pe bok* ous seyp, hy sit
Line nauele of pe wymman[e] :
To hele,
Me schel pe mannes lenden anelye,
]>Q nauele of pe femele.
1169
1170
1173
1176
1177
1180
1183
1184
1187
1190
(44) 1191
1194
1197
1170. matyre, y written on original e,
1173. MS. Baume 'per wi]> ne, ]>er rm]> being written over the line in a
later hand.
1187. MS. healpe, the a being dotted out.
I. The Seven Sacraments. 6. Holy Orders.
43
(172) .
U }3ys bef fe wordes wane me anelejj : — 1198
" By fisse an-eliinge,
And be hijs milse, for-3yue fe god noia \iater'\
Al pine senne3ynge 1201
Mid eyen " ;
And so he seyp be al hys lymes
J5afc schoUe pe oyle dre3en. 1204
(173)
H Caracter, pet is prente ycliped, 1205
Nys non of eliinge,
Ne furp of penaunce ne pe mo,
Nof housel, nof spousynge, 1208
In pede ;
Eor man ofter pane ones takep
\>Q sacremens for nede. 1211
The words
used for
Extreme
Unction.
No character
is impressed
on the soul
by Extreme
Unction,
Penance, tlie
Eucharist, or
Matrimony.
(I. 6) [D]E ordinibtw ecclesiasticis. linmarginz
(174)
6. Holy
Orderii.
NOu her we mote, ine pis sarmon,
Of ordre maky sa^e,
Jjet was by-tokned suipe wel
Wylom by pe ealde lawe
To agynne,
po me made godes hous,
And ministres per-inne.
(175)
U God ches folk* specialliche
Hys holy folk* amonge ;
}3at was pe kenred of leuy,
Offyce for to fonge
Ase broperen,
For to seruy ine godes house
By-fore alle pe noperen.
1212
1215
Orders were
foreshadowed
in the Old
Testament
1218
(45) 1219
1222
by the tribe
of Levi,
[leaf 167, bk.]
1225
1207. fury on erasure in a later hand. — ne added over the line by a later
scribe.
1214. >6^, MS. >er.
44 I. The Seven Sacraments, 6. ^e Seven Holy Orders,
which name
means 'set
apart from
the others.'
As there are
seven gifts
of ttie Holy
Gliost,
so tliere are
seven orders,
instituted by
Christ,
in whose per-
son they were
all united.
They are :—
Doorkeeper,
Ueader,
Exorcist,
Acolyte,
Subdeacon,
(176)
U To segge hys * leuy ' an englysch,
* Fram Jje noperen ytake * ;
So bej) of ordre itake men,
Ase wyte fram pe blake
Of lyue : .
Gode 3eue al yordrede men
Wolde ary^t her-of schryue.
(177)
U Ase fer bef of Jje lioly gost
Jeftes ry3t folle seuene,
So fer bejj ordres folle seuene,
\>qX made cryst of heuene
An erjje.
And hedde hys ek ine hys monheJ>,
To kefen hy wel werjje.
(178)
U J)e ferste hys * doreward? * ycleped,
J>e secunde * redynge,'
Jje prydde hys icleped * coniurement *
A^enys fe foule fynge
to werie J>e ;
J)e f erfe * acolyt * hys to segge y-wys,
Tapres to here wel worfe.
(179)
U )pe ordre fifte ycleped hys
}3e ordre of * sudeakne,'
1226
1229
1232
1233
1236
1239
1240
1243
1246
(46) 1247
1239. MS. : ^ iper' To ke ]>en hy : wel werjfe. The words ])« wer* are
written in the margin in a later hand. They are to be inserted after hy,
as the scribe has intimated by putting a colon before >^, and a corresponding
one after hy. The space between ke and ]>en is a little wider than that
between To and ke.
1244. The original reading of the MS. was pe greste, which is really the
bob-verse of the next stanza, erroneously anticipated by the scribe. A later
revisor struck it out, or found it already struck out, and wrote above it what
I read to werie \>e. Mr. "Wright has printed wersiexe ; but this is an error,
evidently owing to the fact that the protracted upward stroke of the long /
of greste happens to come in between the letters r and i in werie, while the
oblique tag attached to the top of the / crosses the \> of pe. For the true
reading see note.
I. The 7 Sacramenis. 6. Holy Ch^ders. i. Doorkeepers, 45
And hys pe syxte al-so ycleped
J)e holy ordre of * dekene * ; 1250 Deacon.
(And) ])e greste and Priest.
}3e seuen[d]e hys, and hys yclyped
\)e holy ordre of * prest[e].* 1263
(180)
H Ine be elde la we synagoge ferst 1254 Godappoint-
«/ o o ^ orders in
God let the Ordres Werche, Jewish syna-
gogues.
And Jjat was sched of fat hys ly3t
Nou wrojt ine holy cherche ; 1257
luere
Ich schel telle hou hyt was per, [loaf les]
And hou hyt hys now here. 1260
6. i. DooT'
keepers.
I
(I. 6. i) [D]E hoStiariis. linmargin^
(181)
ISTe be ealde lawe dore-ward? 1261 in the old law
the door-
Lokede dore and gate, keeper had to
guard the
bat ber ne scholde on-clene byng* aoors against
'^ ' rj o the entrance
Ky3t non entry per-ate, 1264 Jjj^"*'^®*"'
Wei coujje :
So dob bes dore-wardes ek* ?« ^'f^^ the
Ine holy cherche noufe. 1267 c?,!J^'|,.""
(182)
U And 3ef eny oper hyt dop, 1268
Nys hyt ordre, ac ileaue
To helpe, wane per nede iualp ;
Ac me ne schal nau^t reaue 1271
J>e office,
Wyp-oute leue to don hyt :
Ne be no man so nice. 1274
(183) 3Kl'?r:
H J3e bisschop, wanne he ordre]) j)cs, (47) 1275 ^^Sb'S'
TakJ) hym fe cherche keyje, Z^l'' "'"
1251. Omit And (see preceding footnote). The bob- verse left out here
by the original scribe has been supplemented by the later reviser.
1254 ff. See note.
1257. toroyt, MS. wryt ; Zupitza wor^L
1269. Dot in MS. after ordre,
1270. Tielpe, MS. Tielpe,
1275. MS. Jmjs clerekes {clerekcs added in margin by a later scribe).
46 I. The Seven Sacrafnents. 6. Holy Orders, ii. Headers.
This order
Jesos took in
the temple,
when he cast
out those that
bought and
sold therein.
And seyj) : — " take|» and dof fol wel,
Ase, wane 36 scholle deye, 1278
Scholde ^elde
Acounte of fet hys fer-onder clos : **
< Hardyst fet, wo-so hyt felde. 1281
(184)
IT Ine Jje temple swete ihesus 1282
Jjyse ordre tok* at ones,
j)o fat he makede a baleys,
And bet out for J>e nones, 1285
Ymene,
}3o fat bou3te and sealde ine godes hous,
}3at hys a hous of bene. 1 288
6. ii. Reader 9.
In the old lavr
the Reader
had to read
the prophe*
cies;
[leaf 168, bk.]
so have the
readers now.
Before they
are ordui lied,
their ability
sliall be
proved.
This order
was mani-
fested by
Jesus
(I. 6. ii) [D]E lectoribus p» -<"•<"•»]
(185)
NOu ich habbe of Jje ferste ytold,
])dX ofer wyl ich tryo.
Ine Jje aide la3e Jje redere
Eede J>e prophessye,
By wokke ;
So schulle J>e rederes now
Hyrede, and conne on-lowke.
(186)
IT }3er-fore, ere hy J)ys ordre haue,
Me schel hy wel assaye,
Of fat hy redej) fat hy wel
Ham conne aueye ;
For-bede
Of e-ren to reden schal me no3t,
Ac soffiy hyt for nede.
(187)
IT }3yse ordre swete ihesu cryst
Kedde wel fat he hadde,
1289
1292
1295
1296
1299
1302
(48) 1303
1277. do>, MS. do>e)>.
1281. Hardyst J read Hard ys.
1295. Hy, MS. By. 1299. Hamy MS. Bavi.
1304, 1306. Read hedde, redde.
I. The Seven Sacraments, 6. Holy Orders, iii. Exorcists. 47
])o he toke ysaies bok*
Ine pe synagoge, and radde
Wet welle.
Wet he per redde, J)ou my3t se
Ine seynt lakes god-spelle.
(188)
U }3e bysschop, wenne he ordrep pes,
J5e redyng* bok* hym takep,
And seyp : — **tak and by-come redere
Of word pat of god sniakep ;
And blice
Schelt habbe ase god prechour,
Jef pou wolt do pyne offyce."
1306
when he took
the book of
Isaiah in the
synairoRue,
and read.
1309
1310
1313
1316
At ordination
the readinflr-
book is deliv-
ered to them
by the bishop.
(I. 6. iii) [D]E exorcistis.
(189)
"KE prydde ordre [hys] coniurement,
-■ And was ine pe ealde la3e
To dryue out deuelyn out of men
Fram god pat were dra3e
Alyue ;
])anne he mot habbe a clene gost,
}3at schal pe oii-clene out-dryue.
(190)
U ))e bisschop, wane he ordrep pes,
Takp ham bok* of Cristnynge,
Oper of oper coniuremens
A3eyns pe foule pynge.
And seggep :-
" Takep power to legge hand
Ouer ham pat fendes op biggep."
(191)
H J3yse ordre, swete ihesxx cryst
kedde Wei pat he hedde,
[in margin]
1317
1320
1323
1324
1327
1330
(49) 1331
6. ill. Uxor-
ei»t$.
Inlheoldlnw
tlie office of
the Exoicist
was to drive
out evil
spirits.
At onlinntion
they receive
from tlie
biHliopabook
of exorcisms.
[leaf 169]
Thi< order
was raaiii>
fe>ted by
Jeisus
1307. See note.
1316. do over the line in a later hand.
1325. Tak\t, MS. Take,
1328, 1330. 8egge]> [: biggey], see note.
1332. kedde in MS. at the end of the preceding line, with a dot before it
and another one after it.
48 I. The Seven Sacraments. 6. Holy Orders, iv. Acolytes.
when he
drove devils
out of men.
])o he drof deuelen out of men
J5at hym wel sore dredde.
J)e apryse
Ine pe elde la^e hyt ferst by-gau
Kyng* Salomon, J>e wyse.
1334
1337
6. iv. Aco-
lyten.
The Acolyte
has to carry
lighted
tapers.
The bishop
tells him how
to look after
church-
lights, and lo
hand over the
encharistic
offerinKs for
consecration.
In token of it,
he receiver
taper and
cruet.
Jefus mani-
fested this
order in him-
self when he
said : — ' I am
the light of
the world.'
(I. 6. iv) [D]E aCCOlitis. \inmargin1
(192)
T^E Ordre ferfe, accolyt hys,
-■ To bere tapres aly3te,
Wanne me schel rede J>e gospel,
OJ)er offry oure dryte,
To fenche^'
}3at Jjet ly3t by-toknej) pat lyjt
}3et nojjyng* may quenche.
(193)
H And wanne pat he yordred hys,
}3e bisschop schel hym teche
Hdu he schel lokke cherche ly3t,
And wyne and water areche
To synge ;
In tokne, taper and crowet
To hand me schal hym brynge.
(194)
H )3et pys ordre hedde ihesus
We habbep wel a-founde,
By pet he seyde : — " ich [a]m pat lyjt
Of alle per wordle rounde
A-boute ;
Wo-so lokep, ne gep he naujt derk*,
Ac ly3t ine lyues route."
1338
1341
1344
1345
1348
1351
1352
1355
1358
1336. la^f MS. U^e, added over the line.
1339. aly^te is Varnhagen's emendation of the MS. reading abmUe, to
which a later hand has added tin^ ri^.
1341. MS. offry to oure dryte (= dry^), to added over the line.
1349. synge, see note.
1357 so added over the line. — ne altered from m«, the first stroke haying
been erased.
I. The Seven Sacraments, 6. ^oly Orders, v. SvMea/xms. 49
(195)
U Ine ])e elde temple tokne was
Of fe ordre of acolytes,
))o certeyne men ly3te pat ly3t,
Ase ]>e l£^e 3ef )>e rytes
So brode ;
Of weche ly3t hys ywryte
Ine pe boke of exode.
(50) 1359
1362
1365
In the old
temple, this
WM preflirur-
ed by certain
tnen having
to liffht the
candlet.
[leaf 169, bk.]
(L 6. V.) [D]E subdiaconis, [e»«wr<7m]
(196)
I^E ordre fifte, sudeakne hys,
-■ J>at chastete en-ioy[n]eJ) ;
For sudeakne bere]) pe chalys
To pQ auter and aloyne)>,
Ande weldef
Al bare, and eke pe corperaus
Onder pe deakne uealde)>.
(197)
II Ine pe aide lawe y-hote hyt hys,
))at hy ham scholde clensy
pai bere ]>at uessel of god.
And myd water bensy :
By ry3tte,
Clenne schel he in herte be
pat schal pe chalys di3te.
(198)
U And wanne fat he yordred hys,
He take)) pe chalys bare.
And he auange)) a crowet eke.
And a towaylle nare
luere ;
For he schel honden heldo weter
})at seme]) to pe autere.
1366
1369
1372
1373
1376
1379
1380
1383
6. V. Subdea-
con».
The order of
Subdeaoon
enjoins
chastity.
He carries
the chalice to
and flrom the
altar, and
touches the
holy vessels
with bare
hands.
In the old
law those
who carried
the vessels
of God had
to cleanse
themselves.
1386
At ordination
the Subdea-
con receives
tlie empty
chalice, a
cruet, and a
towel.
He ponrs out
water for
officiants at
the altar.
1367, 1369. enioynep [: aloynep, MS. aolynep] suffgested by Znpitza.
1375. bere, MS. >er&, ]> in a different hand, alteredfrom some otner letter.
SHOREHAH B
50 I. The Seven Sacraments. 6. Holy Orders, vi. Deacons.
JesQs foand-
ed this order
when He
washed His
disriples' feet
at the Last
Supper.
(199)
^ J)o hym wyp a schete ihesus
After soper bygerte,
And water in ta bacyn
Myd a wel mylde herte,
And wesschte
Al hys apostlene ueet,
Jjos ordre forjje he lesschte.
(51) 1387
1390
1393
6,vi.Deaeon>i.
Tlie order
of Deacon itt
more perfect.
He hands-
to the priest
[leaf 170]
things
wanted at
mass.
In the old
law they
carried the
Ark of the
Covenant;
now they benr
the stole upon
their left
shoulder;
and at ordin
ation they
receive a
book of the
Gospels.
(L 6. vi.) [D]E diacorn^.
(200)
NOu of J)e sixte telle ich schel,
J3at hys J)e ordre of deakne,
J5et hys of more perfeccioun
J3ane hys ordre of sudeakne ;
He bryngej)
To honde pet f e prest schel haue,
Wanne he J)e masse smgej).
(201)
^ Ine pe ealde lawe beren hy
\)e hoche of holy cref te,
And nou pe stole a-fongep hy
Ope here scholder lefte,
To agynne,
And so for Jjane trauaylle her
f)e Tj^t half for to wynne.
(202)
[tM margin]
1394
1397
1400
1401
1404
1407
1408
U And at ordres auangej) hy
J3e bok* of pe godspelle,
For pan, to rede pe gospel,
And sarmouTi for to telle, 1411
Ta-wak*
Hy pet slepep ine senne slep,
Amendement to maky. 1414
1387. In the margin of the MS., above iJiestis, a later hand has written
UmwayUi to be inserted before schete^ but evidently meant to replace or
gloss it.
1389. The verb is wanting here ; perhaps, we may supply keste . in ta =
in to a,
1399. hatte written twice in MS., the second crossed out.
1412. Ta-wak for Ta-waky = to awaky.
I. The Seven Sacraments. 6. Holy Orders, vii. Priests, 51
(203)
U Jjyse ordre swete ihesu cryst
Ine hys trauayle kedde,
))o he prechinde pet folk*
To ry3tte weye ledde ;
J3e f ridde
Was, fo he wakede hym self
J5e apostlefi for to bydde.
(52)
1415 Jesus mani-
fested this
order when
He preached
tu the people,
H18
and roused
the apostles
1421 fi^m sleep.
(I. 6. vii.) [D]E presbiteris.
(204)
T^E seuende ordre hys of pe prest,
y An hys icleped pe ealde,
Bote nau^t of ^eres, ac of wyt,
Ase holy wryt ous tealde ;
For 3eres
Xe make)) so nau3t pane prest aid,
Ac sadnesse of maneres.
(205)
U And wanne he y-ordred hys,
Hym falp an holy gyse :
Hys honden bep anoynte hope
j3oi^-out a crowche wyse,
Ta-fonge
Jjer-inne godes 03en flesch,
Jjat fode is to pe stronge.
(206)
H He takp pe helye inne of eyper half
Yioyned atte breste,
J3et no god hap ne he3i hyne,
Ne non harm hyne don deste
In mode,
Ac penche on hym pat polede deap
For ous op-one pe roude.
6. vii. Prientn.
1422
1425
1428
1429
1432
1435
1436
1439
The seventh
01-der is that
of Priest,
who is called
' the old one *
(presbyter),
not on acr
count of age,
but of wit.
At ordin-
ation, both
his hands,
joined cros
wise, are
anointed ;
[leaf 170, bk.]
and the stole
is put over
both his
shoulders.
1442
1419. Inridde, MS. predde.
1432. crowche: in the MS. there is a stroke discernible between the
letters c and r, which led Mr. Wright to print ciroioche.
1436. helye inne, see note.
52 I. The Seven Samuments. 6. Holy Orders, The Tonmire.
The Priest
receives the
chalice with
the wine.
And the paten
with the
bread.
Christ mani-
fested His
priesthood,
1. by conse-
craUng His
body at tlie
Last Sapper,
2. by offering
it on the
cross.
(207)
H He takj) pe chalys wyp pe wyne,
And brede of pe pateyne ;
He hej) power to sacry hyt,
And pet prof hys per seyne
Wei trewe.
Inne pe elde lawe pe ordre agan,
Ine tokne of pyssere newe.
(208)
11 Cryst kedde pat he hys a prest
Ry3t in double manere :
J3at on, po he sacrede hys body,
])er he set atte sopere ;
Jjet oper,
\>o he an rode ofifrede hys body
For ons, my leue broper.
(53) 1443
1446
1449
1450
1453
1456
The Tonture,
Clerical ton-
sure is a pre-
paration for
the orders.
Clerk roenns
*beiroir God's
woric,' —
to teach folk
and cure
sins.
[leaf 171]
[D]E p^'ima tonsura.
(209)
TO pys ordre crounebet
Ys an apparyllyng*,
J3at hys in holy cherche y-cleped wel
Jje furste scherynge
Of clerke ;
Gierke hys to segge an englysch,
* Eyr of godes werke.'
(210)
U Ac godes werk* an erpe was
))e puple for to teche ;
And also pour^ hys holy depe
Of sennes he was leche :
J)es werkes
Men takep after ihesxi cryst,
Wanne hy by-comep clerkes.
[in marifin']
1457
1460
1463
1464
1467
1470
1446. See note.
1452. sacrede, MS. sacreded,
1455. an rode, MS. drode, u erased between o and d.
1457. Read To "pyse ordres ? — crounebet, read crounenient ? See note.
1458. apparyllyn^j MS. apparyhlyncf ,
1459-60. Read Jw^ hys in holy cherche wel Ycleped "pef, sch. ?
1463. werke, MS. worke.
I. The Seven Sacraments. 6. Holy Orders. The Ton^are. 53
(211)
^ And 3yf hy douj) wel hare deuer
Ine fysse heritage,
Ne may hem falle after pys lyf
Non ou74-worJ) desparage ;
To wysse,
Ry3t ymarissched schelle hy be
In heuene-ryche blysse.
(212)
H Jje croune of derke y-opened hys,
TokneJ) fe wyl to heuene,
])et habbe mot pat entri schel
Into eny of pe seuene ;
And sedder
TokneJ), ase he ine ordre aryst,
J3et hys pe croune breddour.
(213)
H J)er drof bischop hys dignete
To maky f ulke seuene ;
And hyt by-toknep pane bisschop
In pe bisschopriche of heuene
So werthe,
Was vicary pe pope hys
I-maked here an erpe.
^4) 1471 which, if they
^ ' duteously
perform, they
shall be re-
warded after
this life.
1474
(214)
U Jjyse ordres to pys sacrement
By ry^te longi scholle,
And pat mo be pat gode bep,
)}es makep al pat foUe
Be astente ;
))er-fore ich abbe ondo 30U pos
For pyse sacrement[e].
1477
1478
1481
1484
1485
1488
1491
1492
1495
The tonsure
of tlie clerk
is open, to
show that
his mind is
to be directed
towards
heaven.
These orders
make up the
sacrament.
1498
1482-84. See note.
1489. MS. wrethe,
1490. MS. WcLs and hys "pe pope vicary, — and added over the line by a
later hand ; after hys, po is dotted out.
1492. pyse, MS. iry]>e; for this and the following lines see note.
1497. pos, read \>ys ?
54 I. The Seven Sacraments. The work of Conscience.
But they
have also a
mystical
meaning.
The Chris-
tian is a
house of God,
in which
there must
be some
minister.
[leaf 171, bk.]
Conscience
is the door-
keeper;
the doors are
the five
senses, which
it guards
from foul
lust.
It is also the
reader, ex-
cogitating
holy lore.
Conscience
drives the
fiend away
with remem-
brance of
Christ's
passion. It
sets the soul
aflame with
virtues,
and cleanses,
it from filth.
Conscience
reads the
Gospel,
and bears the
burden of
this lite.
in expectation
of heaven.
1502
1505
1506
1509
Conscience is
the mass-
priest
(215)
U And nou ich wolle ondo fys eft (55) 1499
By pe wey of mystyke ;
For crystene man hys godes hous :
Hye mote habbe wyke
Jjer-inne,
Nou lestlich schel ich on-louke pys,
Ase god wyle grace 3yue.
(216)
f Jjet ine-wyt hys fe dore-ward,
J3e doren wyttes fyue ;
He schel loky wel bysylyche,
))at no lykynge in dryue
))at stenchep ;
Jjet inwyt hys f e reddere eke
Jjat holy lore f enchep.
(217)
^ ))et inne-wyt dryf J) pe fend a-wey
Myd meende of crystes pyne ;
J3et inwyt ly3t per saule ly3t
Myd peawes gode and fyne ;
To hele,
Jjet inwyt wescht pe felpe awey,
And greydep pe f essele.
(218)
U J)et inwyt redep pat gospel,
Wane hy t herep crystes lore ;
And 3et per-to hys charge hyt berp
Of left half swype sore,
To abyde
After pys lyf pe heuene blys.
And kref te pe ry3t[e] syde.
(219)
U ))at inwyt hys pe masse prest,
J3at ine pe herte slakep
1512
1513
1516
1519
1520
1523
1526
(56) 1527
1502. JTye, see note.
1504. lestlich altered from lett ich, which is still quite distinct in MS. —
ich (written i^) after schel added over the line. See note.
1510. stenche\>, MS. stenJcep. 1521. Tierepy MS. hererep.
I. The Seven Sacraments. The Christian's Dwty, 55
Jjane auter of deuocioun,
Wane man hys bene make)) ;
No lesse
Nys hyt, wane man stedeuast by-leff,
Sacrement of fe messe.
(220)
H On inwyt mey al f ys wel do,
And ine \q manne werche,
Ase on may al pys ordres haue
Ey t wel in holy cherche ;
Ase here,
3ef her nys suiche mynystre non,
))ys temple stent iuere.
(221)
H Jjer-fore ech man fat crystene hys,
Hys wyttes loky fyue,
And fenche op-an fe lore of god,
And fendes frani hym dryue,
And ly3te
Myd gode fewes al hys lyf ,
And fer-to do hys my3te ;
(222)
H And wessche and greydy hys fessel,
And do trewlyche hys charge.
And make ofErynge of hys beden,
Myd wil do eknesse large :
J3ys wyke
By pys 3e iseoj) how ech mey do
Ine manere of mystyke.
(223)
H J3e signe hys of fys sacrement
Jje bisschopes blessynge,
1530
1533
1534
1537
1540
1541
1544
1547
1548
1551
1554
(57) 1555
serving at/
the altar of
devotion in
tlie lieart.
One Con-
science may
perform all
this, as one
Eerson may
ave all the
orders.
Ifthereisno
such minis-
ter,the mystic
[leaf 178]
temple-
service, too,
is inter-
rupted.
Therefore let
every Chris-
tian dis-
chaive those
ministerial
functions in
a mystical
maimer.
The sign or
the sacra-
ment is the
bishop's
blessing,
1530. henCy first e rescmbUng o in MS.
1535. Between rruinne and werclie^ to added over the line by a later hand ;
the r in werche on ei-asure.
1540. iuere (= i[n]fere), MS. etiere,
1547. do, d altered from t.
1549. do altered from to.
1550. mo^, MS. maked,
1551. wil do J MS. wel to.
56
I. The Seven Sacramenits. 7. MatHirwny.
with the
administni*
tion;
the tiling in
Kraoeof
wisdom and
authority.
ForJ) myd f e admynystracioim
Jpat he de]) atte ord[r]ynge ;
And grace
Of wyt and of auctoryte
Jjet fyng* hys ine fe place.
1558
1561
7. Matri-
ntoHjf,
Matrimony is
a token of the
union be-
tween God
and Holy
Church, .
[leaf 172, bk.3
As God loves
Holy Churchy
so ought hus-
bands to love
their wives ;
and wives
not to be
vicious and
inquisitive
towards their
husbands.
(I. 7) [D]E matWmonio. vnmarffin}
(224)
HEr longe]) nou to fys sarmon 1562
Of spousyng* for to werche,
J3et hys fe tokne of pe ioynyng*
of Gode and holy cherche ; 1565
And woste,
Ky3t holy cherche ycleped hys
Jjat holy folk* ine goste. 1568
(225)
U And ase per mot atter sponsyng* 1569
Be ry3t a-s^it of hope,
Of man and of per wymman ek*,
Yn loue and nau^t y lope, 1572
I-lyche
By-tuixe god and holy folk*
Loue hys wel trye and ryehe. 1575
(226)
U Jjanne a^te men here wyues loue, 1576
Ase god dop holy cherche ;
And wyues nau3t a^ens men
Non on-wrestnesse werche, 1579
Ac po-lye,
And nau^t on wrest op-sechen hy,
Ke tounge of hefede holye. 1582
(227)
U Ine wlessche ioynep man and wyf, (58) 1583
Children to multeplye ;
1565. of in MS. at the end of the preceding line.
1581. omorestf e hardly to be distinguished from o. — sechen, MS.
sechem.
I. 7 Sacraments. 7, Matrimony. Adultery from the Devil. 67
1589
1590
1596
1597
And god ha]) taken oure flesch
Of ])e mayde maiye ; 1586
Wei f erren
perof springe)) ^t holye stren
I-lykned to ])e sterren.
(228)
IF Wei fayr fasme hys pys sacrement,
And marye was by-gonne
Jjo hyt by-gan ine paradys,
Are adam were y-wonne 1593
To senne ;
Ac fo changede to uylenye
p-dt stat of man-kenne.
(229)
H For 3ef he hedde ihealde hym,
Ase god hym hedde y-maked,
He hedde y-brout forj^e hys bearm-team
WyjH)ute senne ismaked. 1600
Wet ))anne ]
3et holy stren by-tokned hys
By strenyng* of pe mane.
(230)
IF Hyt was god self fat spousyng* ferst
Inparady8[e]sette;
pe fend hyt was ))at schente hyt al
Myd gyle and hys abette,
Wrancheuel :
Spouso)) scheawy]) wet god per dede ;
Hordom, wat dede fe deueL 1610
. (231)
IF For wanno man dra^]) to hordom, (59) 1611
He let hys ry3t[e3 spouse ;
1603
1604
Miitrimony
WHS insti>
tutedin
Paradise be-
fore the fidl
of Adam.
Had man re-
mained in
tlie state of
innocenfe,
procreatioa
woald not
have had the
smack of
sin.
God insti-
tuted
matrimony;
the devil per-
- ^^_ verted it to
1607. adultery.
[leafl7S3
As the adul-
terer forsakes
liis spouse^
1588. 8pringe]>, the r added above the i.
1595. yo, altered to so.
1597. he written above the line (in a later hand ?).
1598. y-maked, y added above the line by a later hand.
1604. Dots in MS. before and after /(?rs^.
1610. Hordom, MS. Hov/rdom, but the u seems to have been crossed out.
1612. He crossed out in MS., and the abbreviation for arid written in
the margin.
58 I. I%e 7 SacrameiUs. 7. MatHnumy. Consent needed.
so did Adam,
forsake the
Lord.
But it often
happens that
some tliink
tliey live in
matrimony,
while they
live in
adultery.
Therefore I
will tell you
all about the
marriage"
laws.
As to God,
the tacit con-
sent of the
parties to
marry would
sulBoe;
but to the
Clmruh, it
has to be
declared in
words.
Dumb and
deaf persons
may express
their consent
by signs.
So dede adam ine paradjrs
Hys ry3t[e] lord! of house, 1614
Of heuene :
Jje gode forhorede pe fend
Wyf hys blaundynge steueno. 1617
(232)
^ Jjat def pat god menteynej) wel 1618
lly3t spousyng* her an erpe,
And euer mo schel go to schame
Hordom, and pet hys werj)e ; 1621
I-lome
3het some wenep ligge in spoushop,
And lipe ijie hordome. 1624
(233)
U J)er-fore ich wylle telle 30U 1625
Jje lore of ry^t spousynge,
Jpat 3e ne take horedom,
Wanne takep weddynge. notawie 1628
Nou lestnep
J3e lore al of pe la3e y-wryte
])at holy cherche festnep. 1631
(234)
U Ase to god, hyt were y-now 1632
]pat bare assent oof hope,
Wyp-oute speche and by-treupynge,
And alle manere ope. — 1635
And speche?
))er mote be speche, of hare assent
Holy cherche to teche.
(235)
U And 3ef pe man oper pat wyf
By cheaunce dou?wbe were,
Jcf [me] may wyten hare assent
By soum oper abere, 1642
And deaue.
1618. wel in MS. at the begiuning of tlio following line.
1621. wer\>ei MS. icor^,
1627. 3c, MS. he,
1628. Kead— fTa/i/te je L w. ?
1638
(60) 1639
I. The Seven Sacrainents. 7. Matrimony. Betrothal, 59
Two forms
are used in
contracting
a marriage,
one with
words of
present time ;
1652
1653
the other,
with words
ot future
mutual ac-
ceptance.
Hy mowe be wedded wel 3eiig* [leaf 173, bk.]
By holy cherche leue. 1645
(236)
U Two manere speches bef iwoned 1646
J5er two men for to nomene,
J3at one of fyng* fat hys nou,
Jjat ofer of te comene, 1649
Wel coupe :
" Her ich f e take " wordes bep
Of pyng^ pat hijs noupe.
(237)
H And ^ef me seype : — " ich wille pe haiie,
And per-to treupe ply3te,"
He spekep of pyng* pat his to come,
))at scholde be myd ry3te . 1656
Of treupe ;
Ac pat ferste ne fayllep nau3t,
Jpat oper may for sleupe. 1659
(238)
H And 3yf an oper treupep sepe 1660
Wyp word of pat hys noupe,
J3e ferste dede halte bep,
Ne be hy nase coupe, 1663
As none,
Bote 3ef per fol3ede pat treupyng*
A ferst flesch ymone.
(239)
II For pet complep pet spoushod
After pe by-treupyng*,
J3at hyt ne may [nau3t] be ondon
Wyp none wyp-seggynge, 1670
By ryjte ;
And pa3 hyt were her ondo,
Hy3t halt wyp oure dry3te. 1673
1647. "per two^ read }ter-to ?
1660. Between treu\>e\f and se]>e there is a blank in MS. ; ]>e in sepe is
written in a later hand.
1662-1664. See note.
1666. flesch ymone, redid flesches y7n(mc, or fleschlich ymone; but cp. ako
p. 62, L 1747.
1672. >a3, MS. pat.
The first
never fails,
the otlier
way.
A contract
in present
terms avoids
a previous
engRgement
for future
marriage,
if it had not
been followed
1666 J>y»««"*i
intercourse.
(61) 1667
For that
completes
marriage,
and makes it
indissoluble.
60 I. The 7 Sacraments, 1 . Matrimony, Adulterous Marriages.
EnRagemenU
inny be
bntken
throagh false-
neu of
nartiee, or
for want of
witikesMe.
Wedding
[leaf 174]
such persons
is commit*
ting adultery.
If any is in
that case, lie
ought to
observe con-
tinence, or, at
least.
perform the
marital duty
with a sor-
rowAil heart.
Still, he must
do great pen-
ance all his
lite.
(240)
U And her may treufyiig* be ondo
Jjorwe fal[8]ne8se of partye,
And for de-faute of witnessryng*,
WyJ) wrang* and trycheiye ;
I-lome
Me weddef suyche, and liggep so
For pan ine hordome.
(241)
U Ne hy3t ne may no man ondo
By lawe none kennes,
And so by-leuej) euer-mo
Fort o])er wende]) hennes :
j3on-wyse
So bryngej) hem in suche peryl,
Jjat hy ne mowe aryse.
(242)
U Ac 3ef eny hys ine pe cas,
Eedich pat he be chaste ;
And 3yf hys make mone crauep,
Ine leyser oper in haste,
Lykynde,
He mo3t hy3t do wyp sorye mod?
And — skyle wert — wepynge.
(243)
^ Jyt he mot gret penaunce do
))e dayes of hys lyue,
And 3et pe more, 3ef [he] hap maked?
An hore of hys wyf[e],
Jpat ere
Jef pat he hedde y-wedded hy,
A goud wymman hyt were.
(244)
H For suche la3e is pat manye bep.
Men oper wymmen of elde,
1674
1677
1680
1681
1684
1687
1688
1691
1694
(62) 1695
1698
1701
1702
1680. Between }>an and ine the space of two or three letters left empty
in MS.
1683. hy-lett€]>, read by-lef]t hyt ?
1698. The spelling toyfe [: lyue\ occurs, p. 67, 1. 1899.
1702. &e>, read he ?
I. The 7 Sacraments, 7. MatHmony, Ages of parties. 61
))ar suche contract y-maked hys,
J3at mo3e ry3t proue ^elde, 1705
And scholle ;
And ^et of no lees fane of tuo
"Nya proue to pe folle. 1708
(245)
U And 3yf ry3t contract ys ymaked 1709
Wy^f -oute wytnessynge,
?ef hy by-knowej) openlyche
By-fore men of trewynge, 1712
Tetako
To-gidere y-hoten scholle hy be,
J)^ ofer eft for-sake. 1715
(246)
H J3at hys, bote hy wedded be 1716
To opren er hy hy3t by-knewe ;
For J)a3 hy by-knowe hyt,
Ne hys nau3t y-helde trewe 1719
By lawe ;
For 3ef hy were, hyt scholde be
Jjese spousebrechene sawe. 1722
(247)
II Of ham pat scholde y wedded be (63) 1723
Her pe age pou my3t lerne :
Jjet knaue child for-tene 3er notabiie
Schel habbe, ane tuel pe perne. 1726
Spousynge
At seue 3er me maky may,
Ac none ry^t weddynge. 1729
(248)
H For pe3 hy were by assent 1730
Ry3t opelyche y wedded,
And, ase pyse childre ofte hep,
To-gadere ry3t y-bedded, 1733
By ry3te,
1705. mo^e, MS. more,
1715. >fi^, 3 altered, it seems, from t.
1717. by-knewe, MS. hyknovje,
1718. ))a3, MS. l^r,
1723. MS. Of]Kxi (crossed out) ham >*.
1726. ane = and; tuel = tuelf; same form, p. 129, 1. 70.
The contract
muBt be made
before two
witnesses at
least.
A clandes-
tine contract
becomes
valid by the
avowal of the
parties.
[leaf 171, bk.]
provided
they were
not wedded
to others be-
fore entering
upon it.
The age re-
quired for
marriage is
14 years in
males, 12 in
females.
Espousals
may be made
at seven
years.
62 I. The Seven Sacraments, 7. Matrinwiiy : CorUraMs.
Children's
iiiarriageB
may be dis-
solved,
unless they
renew the
consent iu
time of
puberty.
A contract
exacted by
ravishment
is invalid,
unless onn-
sumnoatioii
by consent
follows.
[leaf 175]
As to condi-
tioned con-
tracts, if tlie
condition is
honest, it
delays the
wedding till
it is fulfilled.
if consum-
mation has
not followed.
Bote 3ef hy ^yue ine tyme assent,
Departed be y myjte.
(249)
U And fe tyme is, wane afer can
Oj)er fleschlyche yknowe ;
For wanne hy habbej) pet ydo,
Ne mowe hi be to-frowe.
In sa^e
Hy bef icliped puberes,
Jjat hys a worcJ of lawe.
(250)
H Ne no treufyng* stonde ne schel
WyJ) strenjje ymaked ine mone.
Bote J)er fol3y by assent
lty3t flesch y-mone
Ine dede ;
For f et foluellej) pat spoushof ,
As ich before sede.
(251)
U And 3yf hy hope by assent
J3e prydde treupe leyde,
Her^ eyper oper for to haue,
Oper word to asenti seyde,
Ope[r] swore,
Jef hy soffrep hym mone of flescfi,
Hys wyf and nau3t hys hore.
(252)
U And 3ef per hys condicioun
Yset atter treupynge,
Jef hyt hys goud wyp-oute qued?,
Hyt lettep pe weddynge
On-healde,
Bote 3ef per ulesches ymone be
Fol3ynde, ase ich ear tealde.
1736. y = hy,
1737. dper = ay]>er; see note to p. 34, L 961.
1742. pubereSf MS. pukeres,
1747. fleschy readfleschlich'i cf. p. 59, 1. 1666.
1750. y erased between e and d iu scde,
1757. ffys = ffy is.
1736
1737
1740
1743
1744
1747
1750
(64) 1751
1754
1757
1758
1761
1764
>
I. The 7 Sacraments, 7. Matrimony, Religious can't wed. 63
(253)
U And hit is wykked condicioun, 1765
Couenaunt of schreawed-hede ;
Ase 3ef he seyp : — " ich wille fe haue
3ef J)ou deist suche a dede 1768
Of queade ; "
J5a3 jjet couenant be nau^t y-do,
Hy schoUe hem weddy nede. 1771
(254)
^ Bote fat quead be ajeins spoushoj), 1772
Ase ich schel here teche :
And 3ef man seyf ; — " ich wolle fe haue
Jyf fou wilt be spousbreche, 1775
Ofer wealde
For te destniwen oure streii,"
J)at treufyng* darf nau^t healde. 1778
If the con-
dition is
wicked,,
the marriage
ttliali take
place tlipugl)
the conditiuii
be not kept.
But if the
eundition
implies any
vile deed
against the
purpose of
mamage.
the contract
is void.
(255)
H Sudeakne mey be y wedded nau^t,
Monek*, muneche, ne no frere,
l^e no man of religion,
Profes 3ef fat he were
To leste :
Of chaste[te] professipun
Hys solempne by-heste.
(256)
U Ac jef man of religion
Be hys ryt fre wille
Ouer tyme of professioun
HeldeJ) hym prynne stylle,
Relessed
Schel hym nau^t be religioun,
Jpa^ he be nau3t professed.
(65) 1779 Subdeacons,
■monks, nuns,
and friars
may not wed,
nor professed
religious :
1782
[leaf 175, bk.]
1785
1786
1789
nor such as—
thougli not
professed —
voluntarily
remain in
religion
beyond the
time of pro-
bation.
1792
1765. t in hit possibly altered from original s\ is added over the line by
a later hand.
1766. sehreawed'hedef MS. schrewead hede,
1772. spousJwp, MS. spoubhd^.
1776. wealde, the e added over the a.
1778. d in e^r/" written on erasure in a later hand.
1788. professUmn, read probacioun ; see note.
64 I. The Seven Sacraments, 7. Matrimony. Adulterers,
otherwise
they are
bound to
keep to a
previous
engagement.
Adulterers
may marry
each otiier
when they
become
single,
if they have
not con-
tracted with
words of pre-
sent mutual
acceptance, '
or procured
the death of
their part-
ners.
Lepers may
marry sound
persons by
mutual con-
sent.
[leaf 176]
If they have
contracted
in present
terms,
(257)
^ Ac 3ef per were ry^t treupyng*
))at may nau^t be released,
Ere hye in-to suche ordre came,
And here hi be professed,
To sofe,
Hy scholde a3en to J>e spousyng*.
And lete al ])at to no])e.
(258)
H Hye pat pe man for-leyen hepe
Vnder hys ry3t[e] wyf[e],
Oper 3yf hy hosebonde hep
Ine pet spousbreche alyue,
Bi dome,
3et hi my3te be wedded eft,
Jef hy sengle by-come.
(259)
U Bote 3ef hy by-treupede hem
Wyp worde of noupe itake,
Oper bote hy by-speke his depe
In hare senuolle sake,
To sla3e ;
For panne scholde hy weddi nou3t,
By none ry3t[e] lawe.
(260)
U Meseles mowe y- wedded be,
jef hi asenti wylle.
An, pa3 oper bicome mesel,
To-gadere healde hem stylle ;
To nomene.
Bote pe treupinge bare be
Wyp wordes of to comene.
(261)
U For 3ef pet hy by-treuped be
Wip worde of nou ytake.
1793
1796
1799
1800
1803
1806
(66) 1807
1810
1813
1814
1817
1820
1821
1799. to no]>e added by a later hand.
1804. Bif MS. Si. 1808. noupe, u written over o in a later hand.
1814. MS. mowe |>a, the latter underdotted.
1819. treupinge J MS. treupege, the second e on erasure ; ge added by a
later hand. 1820. to on erasure in a later hand.
I. The 7 Sacraments, 7. Matrimony : invalidation of it, 65
or consum-
mated a
promised
marriage.
they are
bound to
coliabit.
except the
sick one
enter a
boepital.
Of er wyd wordes of to come,
WiJ) dede of flesclies sake, 1824
Jjer, brofer,
Seel be renoueled fei a-gonne hijs,
And ayfer foljy ofer. 1827
(262)
IT Bote J)e syke in-to a spytel hous 1828
Entry, fer bej) museles,
Jjanne der fe hole nau3t
Jjer-ine folwy hijs meles, 1831
Ne hijs gyf te ;
Fal])e ham nanjt in such compaigni
To-gadere be anyjt. 1834
(263)
IT And ine pe weddynge ne gaynet noujt (67) 1835
Jjaj f on Jje ofer by-swyke,
Wanne f on wene)) fe of er be hoi,
And wedded fane syke, 1838
Ne-tinde :
Ne bef no f ynges bote two
Jjat oundof fe weddynge : 1841
(264)
IF J)at on hys, wanne he weddej) fe fral, 1842
And wenef fe frye take ;
Jjat of er, wanne he weddef one of er
Jjane hys ry3te make, 1845
By-gyled :
pe lawe of go($ ne sentef noujt
Jjat man be so by-wyled. 1848
(265)
IF And jyf f et one weddef fe fral, 1849
And wenef f e frye weddy ;
And 3yf a spyet fat sof e f rof,
And wondef naujt to beddy 1852
Ine mone,
1826. re in renotieled (which may as well be read umieled) above the line
in a later hand. I suppose the original reading to have been uoliield.
1831-2. See note.
1837. Jxm, MS. \>em. 1841. oundo]>, MS. -dep,
1849. MS. ^nfone (underdotted) ]>et one,
SHORBHAM F
Only two
kinds of
error can
invalidate
marriage :
1. if a man
marries a
thrall.
tliinking she
isfiree;
2. if one mis-
takes the
person.
If a free man
consam mates
marriage
with a thrall,
66 I. The Seven Sacraments, 7. SpiHtual Affinity.
[leaf 176, bk.]
they may not
be divorced.
Spiritual
affinity im-
])edefl mar-
riage between
god-parents
and god-
ohilc&eo.
and devolves
also npon
their respect-
ive wives or
husbands,
as well as
the bodily
parents of
the children.
It obtains
also between
the baptizer
and the bap-
tized.
and between
the former
and the
parents of
the baptized;
and is equally
contracted
Jef he by wyl seruef fat flescR,
Ey3t partyng* worthe hym none.
(266)
IF And 3yf \>j wyf hebbef a child,
Wane fou he best for-leye,
!Ne my^t [fou] nau3t weddy fat childe nota [to/«r]
1855
1856
1859
1862
1866
1869
1870
Eft, faj fat fy wyf deye.
By lawe ;
Ne forfe fe moder fet hyt beer,
Ne woldest f ou nase y-fa^e.
(267)
IT And 3yf ))ou hebbest so a child, (68) 1863
pe lawe y-wryte hyt sede,
\)y wyf, fat his f yn 030 flesch,
Dra^ef eke f e godesybred[e],
Y-mete,
Jjat hy ne may weddy fat chili?,
Ne fade[r] fet hyt bi3ete.
(268)
IT Jjet ilke fat y-crystned hys
Ne may weddy by la3e
Him fat hym crystnef , ne hys child,
Ne wolde nase ua3e,
Ac lete,
And eke hem fat hym hebbef so, nota [/a^«-]
And alle hare bijete.
(269)
IT And forf e, fader and moder
})at hyne fleschlyche forf wysef
Gostlyche for hym by-sebbe bef
To ham fat hine baptijef ;
And heuen
Jjer-fore, f a3 hy ham weddedf eft,
Ne myt[e hy] so by-lenen.
(270)
IT And ase f e gossybrede dra^f
Ey3t to ous after crystnynge,
1873
1876
1877
1880
.n.
1883
1884
1857. he=hyfSLCc\i3.fem. 1868. .w. = ?w)to : this and the others are later.
1860. By, MS. Sy. 1873. wolde = wolde he. 1877. MS. /or >«.
I. The Seven Sacraments. 7. Consanguinity, 67
So gossibrede dra^e)) ek*
Kyjt after confermynge
By lawe,
Jjat so ne mo^e hy weddy naujt,
Ne wolde hy nase y-ua^e.
(271)
IT More godsibrede nys f er nau3t
Jjane hys y-mene^ed here,
Godfader wedded godsones child
Fol wel, my leue fere ;
'No senne
ISTef man and wyf fat weddef ham,
Godfader fej he habbe enne.
(272)
H And 3yf a man hebbej) fy child.
And naujt bye f yne wyfe,
J5y wyf may weddy fane man
Wel after Jjyne lyue.
And libbe ;
And in fat cas fon myjt weddy
To fyne wyfes gossibbe.
(273)
IT And [faj] fat lawe for-bede nau3t
Jjat man and wyf ymene
Toe-hebbe a child?, jet scholdy naujt
Honestete so jwene,
Ne wette
Schrewede tonge for te speke,
For sclaunder me schal lette.
(274)
IT J)e sibbe mowe to-gadere naujt
Jje foerf e grees wyf-inne ;
Ne me ne scholde telle f e stok,
Ac after hym by-ginne
To telle ;
1887
at conftrm-
ation.
[leaf 177]
1890
(69) 1891
.n.
1894
other caaes
of spiritual
affinity im-
pNsdins mar-
riage there
are none.
.n.
1897
1898 A widow
or widower
may marry
the god-
parent of
their step-
1901 child.
1904
1 905 Common
gponsorship
of hasband
and wife,
though not
f prohibited,
x«/vv^ propriety.
1911
1912
1915
Persons
within tlie
4th degree
of canonical
consanguin-
ity are in
capable
1897. he = hy, 1905, for-bede, MS,/or-hode,
1907. scholdy = scholde hy,
1914. scholde, MS. schoUe,
1915. Ac, MS. "pat, — by-ginne, MS. bygenne; see note.
68 I. The Seven Sacraments, 7. Marriage. Affinity, Banns.
of oontract-
iog marriage.
Copulation
wiw a
woman,
whether in
marriatj^e
or fornica-
tion, con-
tracts affinity
between
them and
[leaf 177, bk.]
their con-
■angaines,
and impedes
marriage
with them.
Banns to be
published at
church on
three several
holy-days.
And 3ef ofer fe fifte of-takef ,
To-gare ino3e hy dwelle. 1918
(275)
IT Jef fou myd word of pet hys novfe (70) 1919
Ary^t bi-treupest one —
Oper p£^ pet [J>ou] bi-treupy hy naujt —
And hast flesches mone, 1922
By lawe
Alle here sybbe affinite
To pe for pan schel drawe. 1925
(276)
IT And pet ine pe selue degre 1926
J)at hy bep here by-sybbe ;
And 3ef pou weddest euy of ham,
In inceste schoUe 30 lybbe notahene iiatm-} 1929
An erpe,
Jef hy ysibbe ine degres
Ey3t wyp-inne pe ferpe. 1932
(277)
IT And so drawyp hy affinite 1933
Wyp alle pyne sibbe,
Ase pou of hire sibben dra3st
For pan, pa3 hy ne libbe ; 1936
Watdephy3t1
Hyt dep pe Inonynge ine flesch,
Jje3 non ne wyte ne se hy3t.
(278)
IT And holy cherche y-hote hep.
Me schal maky pe cryes
At cherche oppe holy day3es pre
By-fore pe poeple pryes, 1943
To assaye,
To sech contrait 3ef me mey
Of destorber a-naye. 1946
1917. fifie, US.Jixte,
1918. To-gare = to-gadere, — tno^, MS. more.
1919. of, MS. if. — vpe in novpe in a later hand.
1934. Wyh MS. Wyl.
1937. de}>, MS. dop,
1938. Inonynge, probably altered from nopynge; but see note.
1946. Of, MS. Ef
.n.
1939
1940
I. The Seven Sacraments, 7. Matrimony. Impotency. C9
(279)
IT For, erf e f e banes [be] y-gred,
He ]rat ))e treuj^e make])
Far]) ase he fat great work by-gunf ,
And ])anne conseil take)),
And teylej) ;
Ac mani man ])at so by-gun]>
WyJ) grete harme faylef.
(280)
IT And faj pe weddyng* were maked
Ase hyt mytte by lawe,
Jet hyt myjte eft be ondo,
And eft al-so to-draw6.
Wet wyse %
Jef per ne mey nofere kendelyche
Do pe flesches seruyse.
(281)
IT J)et hys, ^ef pat ere pe weddynge
Folle pat ylke lette,
Jjat oper were so ilet.
To do pe flesches dette
By kende ;
For jef pat lettyng velle sepe,
Ne scholde hy nou^t to-wende.
(282)
IT And pa^ pet on bi-wichched be
))anne hy to-gadere come,
Jjat hy ne myjte don ry^t nau3t,
Ne a-sayde [hy] nase lome,
And wolde :
Jet pre jier hy abyde scholde,
To-do ere hi be scholde.
(283)
IT And p^ pat seruyse be foul,
Jet hyt hys tokne of gode ;
(71) 1947
1950
.n.
1953
1954 A marriage
rMTularly
solemnized
may be dis-
solved if
either party
1957 ^B^inpotou^
[leaf 178]
1960
•n.
1961 and the in-
capacity
existed before
ttie marriage
1964
1967
1968
.n.
1971
1974
(72) 1975
else they
must wait
three years
before they
can be
separated.
1947. er^ = O.E. cbt >a«.
1951. y in teylej hardly distinguishable from )>.
1959. Jw ne over the line in a later hand ; nd^re altered from neuere.
The original reading was probably — ^efme mey neuere kenddychey etc.
70 I. The Seven Sacraments. 7. Matrimony: its 3 JBeneJUs.
No genera-
tion is pos-
sible without
fleslUy lust.
Its gratifica-
tion is a
conjugal
duty.
and may be
exacted by
the law.
[leaf 178, bk.3
The three-
fold good in
matrimony :
1. faith not
to be broken
through
treacherous
adultery ;
2. procreation
of children
not to be
hindered by
the refiisal of
one's body ;
1978
.n.
1981
1982
.n.
1985
1988
1989
For hyjt by-toknef fe takyng*
Of oure flescfi and blode nota liater^
Ine cryst[e] :
No stren may non encressy
WyJ)-oute flesches loste.
(284)
IF And dette hy3t hys in spousod,
Wanne fe ofer hyjt wolde ;
For 3yf hyt jjofer noldo do,
Destrayned be he scholde
By rytte
To do hyt, jyf fat he may :
j)e lawe hef seche my^te.
(285)
IT And fa} man habbe bysemer
Of seche manere destresse.
Be hem wel syker, hyt hys ydo
For wel grete godnesse
Of lyue ;
For elles nolde fe la3e nau3t
Of suche fynge schryne.
(286)
IT In spoushod bej? godnesse fre,
Treufe, streny[n]g<, and signe.
Treufe hys, fat fer no gile be
Jjonrwe spousebreche maligne ;
Ac, brofer,
Jjat on may spousbreche by-come
For de-faute of fet ofer.
(287)
IT )?at ofer godnesse hys strenyng*, (73) 2003
})er me may children wene ;
Ac }yf fat on f of ren warnef hys flesch,
Ne my3t[e] hy naut strene :
On-nette
1992
1995
1996
1999
.n.
2002
ji.
2006
1980. "Resid No stren ne may encressy nou 'i 1983. wolde^ MS. welde.
1984. hyt }>operf MS. ])yt oper. 1988. seche (such), MS. }>ehe.
1994. ])e added over the line by a later hand.
1997. A dot before strenyg and after it in MS.
2005. Dot before and aftev flesch.
I. The Seven Sacraments. 7. Matrimony. Excitements. 71
\>o scholde fat godnesse be
By-twene ham in lette.
(288)
IT J)e frydde- godnesse hys sacrament,
)}at hijs ])e holy signe
Of the ioynyng* of god self
And holye cherche digne,
J)at avayle)) ;
And ^yf [lH>n] Jjo}>ren warn)) hys flescli,
})at sacrement hem faylej).
(289)
IF By Jjyse fre hy mo3e ise
Wanne hy ine flesche sene3ef,
Wanne hy wyf-oute fyse fre
Wy)) fleschlich mone me[n]ge)) :
hare ofer,
J)e more hy hyt dojj, fe wors hi be)?,
And god al-so fe lofer.
(290)
% Ase jef hy hyjt my^te wel a- come
To letten ofer wyle,
And lesse do hyt pane hy dof,
WyJ)-oute operes peryl[e],
Ac blondeJ>,
And — ^nys n5 ned — wyj) foule handlyng*
OJ)er oper afondef.
(291)
% Ne hy ne wondep messeday,
Ne none holy tyde,
Ne holy stede, wyf-oute peryl
J)a} hy myjte abyde ;
Spy, felpe !
J)er hy myjte hyt do kendelyche,
On-kende hys hare onselthe.
2009
2010
2013
2016
2017
2020
2023
2024
2027
2030
(74) 2031
.n.
2034
3. gacrament,
that is the
gign of the
union of
Christ and
Holy Church.
Sexual inter-
course with-
out these
tliree is
sinful.
But instead
of being con-
tinent, they
ollen entice
each other.
[leaf 179]
minding
neitlier liolv
tide nor holy
place.
and delight-
ing even in
90^7 unnatural
^yJOt practices.
2008. jw, MS. «J)0 (evidently meant for so)^ the 8 added by a later hand.
2009. in lette, MS. inlette.
2014. avayle^: the original reading seems to have been fayle]^, which
was corrected by a later hand to abayle^f or, as I should read it, avayle]>.
The metre requires vayle^.
2021. MS. Tiare o]>er oper, the first o\fer above the lino in a later hand.
2022. hy hyt, MS. }n/t; cf. 2024. 2029. no above the Jine.
72 I. The Seven Sacraments, 7. Mutual Abstinence.
Entire ab-
sUnenoe,
with good
intention and
by maUul
consent.
like Maiy's
and Joseph's,
is not against
the
ment;
nor contrary
to any of the
three goods of
matrimony ;
witness
Christ and
tlie holy
sools, that
love each
other in
cleanness.
Both partners
may by
mutual con-
sent enter
into religion,
and take a
solemn vow
of chastity.
[loafl79,bk.]
•n.
2044
2045
(292)
IT Hyt nys naujt a3en8 sacrement 2038
Of god and holy cherche,
Jjay hy nolde by gond purpos
Ine hare flesche werche, 2041
By-f eldl ;
So ferde maiye and ioseph,
By assent pat clene hem hdJ.
(293)
% For pey hye wolde [by assent]
In flesch by-leue clene,
Jet a3eyns treupe nere hyt nou3t,
Ne forpe s^eyns strene. 2048
Hon scholde hy3t
Aje gode purpos of strene [be],
Bote ofer of ham wolde hy3t ?
(294)
IF Ne hyjt nys ajeyns sacrement
By assent ])a3 hy be clene
In spoushof, jef hy louiej) hem,
And wel libbep imene ;
Wytnesse
Cryst and fys holy saulen eke,
Al louie]) hem ine clannesse.
(295)
IT And 3yf bofe bej) of god wylle.
And of assent at emne,
To take to religion •».
And makye a vou solempne, 2062
Hy mytte
In chastyte for euere mo
Seruy oure drytte. 2065
2051
2052
2055
2058
(75) 2059
2040. 'pay = pa^—d in govd and r (above the line) in purpos in a
later hand.
2041. werche, MS. toorche,
2045. pey = ]>a^. The line is too short. I have added by assent (cp. 11.
2044, 2053), which yields the two wanting stress syllables.
2054. louiep, MB. leuies.
2058. louiep, the u altered to k; by a later hand.
2062. a between makye and vou inserted by a later hand.
I. The Seven Sacraments. 7. Caitses fm^ Separation, 73
(296)
IT And jef fat eyf er ofer may
Kendelyche serue,
Ne 11103611 hy a^eins wyl to-go,
Er ])ane o\&r schal sterue ;
No sauue,
Bote 3ef ^t on for-houred be,
He may de-partyng haue.
(297)
IT And 3ef hy so departed be,
Ghastite he mote take,
So longe ase ])o])res lyf ylest
]}at whas hys ry3t[e] make ;
Nyst gabbe,
Jef he oper pane hy for-lyj),
A^en a schel hys habbe.
(298)
IT Jja3 hy mysdede, jet, and he wyle,
Eft s^eyn he may craue,
J?a} per such a departyng* be.
And hijs wyf ajeyn haue,
And scholde ;
J)£g hy wyj)-seyde hyt openlyche,
And ajeyn come nolde.
(299)
IT Ac vnder-stondl for pet hordom
))at makep pes to stryue,
))at eche hordom ne partep naujt
))e man al fram hys wyf[e].
Nou lestne :
3ef pe oper opren so by-swykep,
No moje hy noujt onuestne.
(300)
% Ne pa} a wyf by-gyled be
Of an oper by wrake,
And wenep wel to f or-leye be
Of hyre ryjtte make ;
Jet more,
2066
.n.
2069
2072
2073
.n.
2076
2079
2080
But they may
not separate
ajpiinBt the
will of either.
Adultery is
the only
cause for
separation,
and tlie
parties sep-
arated are
bound to
observe
cliastity dur-
ing each
other's life.
If the man
fornicates, he
is obliged to
tAke his wife
back again.
2083
.n.
2086
(76) 2087
Repudiation
is excluded :
.n.
2090
2093
2094
.n.
2097
1. if a wife
is beguiled
by another
whom she
thinks her
husband ;
2070. No sautLe, read To saue ?
2090. maiif MS. inani or mam.
2076. wlias = was.
74 I. The Seven Sdcramcnts, 7. Matrimony. Spovse absent.
[leaf 180]
2. if she is
ravisbt ;
8. if one pros-
titutes the
other;
4. if one,
supposing
the otiier
dead, hits
re-married.
If a partner
be long al>-
sent on pil-
grimage tlie
other shall
not re-marry
till the absent
one's deatli
is proved.
If a man
voluntarily
retainH his
wife after
her adultery,
he cannot
divorce her.
The sign of
the sacra-
ment is the
plighting of
troth in pre-
sent terms.
2100
2101
2104
.n.
2107
2108
.n.
2111
J)a3 hy be strengfe be for-leye,
Takjj he nau3t houre lore.
(301)
IT Ne 3ef fon fofer profre))
Wyjj any ofer to beddy ;
Ne 3ef J)on wenf fis ofres def,
And he anofer weddy :
))a3 come
J)e make a3en, ne schelde hy be
To-do for hordome.
(302)
IT Ac 3et, noil ou/iderstand for ham
J)at goof a pylgrymage :
On weddejj, foper abyde schel
Wet ofer passef age
By kende,
Ofer wat fat fer be of hys deaf
Ky3t god and certayn mende.
(303)
IT And 3yf [fe] man halt ase hys wyf (77) 2115
After jje gelt hys spouse,
})a3 he by hyre ne ligge nou3t, notawie iiater-\
Ofer halt hys ine hys house,
In tome,
Ne schal hy nau3t de-parted be
Fram hym for hordome.
(304)
U J)e signe hys of fe sacrement
pe treufynge wel couf e,
Ofer cowf e signe of fet asent,
Wyf worde [of] fat hijs nouf e ;
And dygne
2114
2118
2121
2122
.u.
2125
2099. be, MS. ben, 2100. he = hy,
2101. pro/re]>f MS. proof re]> ? for profere]> ?
2103. Ne crossed out ; the abbreviation for and written in the margin ;
€ written over the o in Jxm; we7i]> altered to webiip (the I inserted, the i
written over the line) : all by a later hand.
2104. weddy (subj.), MS. wedde]^,
2108. 3€^, MS. het.
2110. After (hi a letter erased; e over the o in )>o])cr, 'per {er abbreviated)
on ei-asure in a later hand. See note.
2123. wcl on erasure. 2124. coic]>e, MS. copey.
I. Tlie Seven Sacraments. St. John's Booh.
75
Jjynges per bef her mo fan on,
Onder f ys ylke signe,
(305)
H J)et o Jjyng hys fet hoi assent
By-tuixte man an wyf[e],
"Wat byndi[n]g hys of fe spousehoj),
To helde to ende of lyf[e] ;
And, brofer,
J)ys ilke fyng' a signe hys eke
Of Jjyng to-forin an-ofer.
(306)
H And fat fyng* hys, as ich seyde her,
\)o ich her-an gan werche,
pG holy ioynyng* of godself
And of al holy cherche ;
In tome
Of 8pou[s]hoJj fys aueyement
LoukeJ) 30U for hordome.
(307)
"pjO seynt lohan in fe apokalips
J Sej priuetes of heuene.
He sej a bok:< was fast ischet
WyJ) strong[e] lokes seuene ;
A wonder !
Ne myjte hy no man ondo
Aboue in heuene and onder.
(308)
H And J)o fat seint iohan y-se3 fat,
Wei sore he gan to wepe ;
\)o seyde an angel : — " wep f ou nou3t,
Ac take wel gode kepe :
J)ys sygne
2128
Of the things
iuit.
.n.
2129 one is the
full couseut
of both to
bhid them-
selves to-
{pether for
[leaf 180, bk.]
2135
.n.
2136 the other is
a sign of the
union of
Christ and
Holy Cliurch.
2139
2142
(78) 2143
2146
2149
2150
St. Jolui ill
the Apoca-
lypse saw a
book shut
with 7 strong
locks,
wliich no
inun could
open.
.u.
2153
An angel
said to liim :
' Do not weep.
2131. byndig for the most part on erasure, in a different hand.
2134. Dot after >y7ig'.
2135. to fo in a, later hand on erasure, only rin original, but the last
stroke of the n half erased, and after it an erasui-e of one or two letters. Was
the ori^al reading perhaps \>er-inne ?
2137. werche, MS. worche, 2141. aiuiye . ., second e over line.
2142. pu written in the margin, —/or, read /ram ?
2144. priuetes f MS. pruietes, the t-stroke put in the wrong place.
2148. my^f MS. my^y (i. e. my^te hy), hy written in the margin, in
another hand.
76 I. The Seven Sacraments. Vision of the Book of them.
the Holy
Lamb who
has been
slain is well
worthy to
loose the
Meals.'
This book is
the mystery
of the sacra-
ments, shut
up Trom all
men.
[leaf 181]
till Jesus, the
Holy Lamb
slain for us,
undid the
quaint locks,
and revealed
tlie sacra-
ments:
Baptism,
when Nico-
demu8 came
to Him by
night;
Confirma-
tion, when
]?at holy lambe J'at sla3en hys
To ondo hyt hys wel dygne."
(309)
IT Jjys ylke bok* f e mistyk ys
Of ))eso sacrementis,
])dX were ischet fram alle men,
Wat god hymself out sewt hys
To touwne ;
For, be fou syker, hy were in god,
Er pan J>e wordle by-gounne.
(310)
IT For ase he wyste wel [ynoj]
We scholde be by-gyled.
So euer wyste he pat pe feend
Scholde ajen be by-wyled
porj cryste;
Ac he hyt hadde wel priue
For satemases lyste ;
(311)
IF Al what OS com pet ilke lambe,
Ihe«us, pat was y-slawe,
))at onne-schette pe queynte loken
]}at spek of pe aide lawe,
And seuene
So kedde out pyse sacremens,
By-nepe and boue in heuene.
(312)
1! ))e ferste loke onleke ihesus,
Ase he wel coude and my3te,
])o nychodemus to hym come
At one tyme by nyjte.
To lemy,
And he ondede hym cristendom :
No leng* he nolde hyt demy.
(313)
IF J)at lok [he] on-leak* of confermyng*
})er hijs apostles leye
2166
2157
2160
.n.
2163
2164
2167
2170
(79) 2171
.n.
2174
2177
2178
notabile {jkUer]
.n.
2181
2184
2186
2164. wel [yiw}l cf. p. 150, 1. 586.
I. The 7 Sacraments. 3. Eucharist ; 4. PcTiance ; 5, 6. 77
Slepynde, f o fat he ham bed
Aryse for to preye
Amonge,
Jjat hy ne nolle into fondyng*,
Ac fat hye weren stronge.
(314)
IF J)e frydde loke on-leke ihesus
))er he set atte sopere,
))o he sacrede hys flesch and blod,
Ase ich 30U seyde hyt here,
So holde,
In fourme of bred and eke of wyn,
J)at we hyt notye scholde.
(315)
If And f peter in ore ny^t
Jjryes hedde hyne for-sake,
And he by-held hyne fer a set,
Ey^t atte hys pynyng stake,
Nem kepe,
))er he on-leke penaunce loke,
J)o peter gan to wepe.
(316)
f J?e fyfte, fat hys Elyynge,
Cryst on-leke to oure wayne,
]^ hand and fet and al hys lymes
I-persed were ine payne
One-helede,
For al f e sennes of oure lemes :
Anon so be we anelede.
2188
He bade the
sleeping
apostlea pray.
•n.
that they
might not
2191 wnnto
temptation ;
2192
the Eucha-
rist, at the
Last Supper;
2195
.n.
2198
(80) 2199
2202
Penance,
when Peter
at the sight
of His suffer-
ings was
moved to
tears;
[leaflSl,bk.]
2205
2206
.n.
2209
2212
Unction,
when His
hands and
feet were
pierced, and
all His limbs
tortured
for the sins
of our limbs ;
(317)
% J)e syxte on-leke swete ihesus, 2213
Of ordre nobyng* ome, ordination,
- , , , when He
po ne a-ueng for oure loue received the
crown of
pe croune of scharpe J^omes; notauie [/at«r] 2216 thoms;
Wei wyde
2187. he above the line in a later hand.
2195. here = ere, 2199. orey O.E. d(w)re, MS. o^e.
2205. MS. vor to, vor over the line in a later hand.
2206. JyfUy MS. fy^, 2208. fet orfot in MS.?
2210. One-helede, unhealed ; the looks almost like E in MS.
78 I. The Seven Sacraments. Pray for William of Shoreham.
Matrimony,
when His
side was
wounded,
out of which,
aa. woman of
the rib of
man's riglit
side, sprang
Holy Church,
God's spouse.
Lord, grant
us Thy sacra-
ments.
tliat we may
have tliem
ready at our
need;
[leaf 182]
and let us
have our
portion with
Thee.
Ondede f e lok« of ry^t spousyng*
J)e wounde onder hys syde.
2219
2220
2223
2226
(318)
IF For ase wymman com of fe ryb
Of fe mannes ry3t syde,
So holyche[rche], spouse of god,
Sprang^ of fane wonden wyde ; nou [to<«r]
Nou leste
Hou Jat was hed conseyl ine god
Sprounge hijs out at hys brest[e].
(319)
IF Nou, lord, fat coudest maky open (81) 2227
)}et no man coude ounschette,
And canste wel schetten fet by[s] open,
]^at none of er can dette,
To hopye
So graunte ous fyne sacremens,
J)at non errour ne (ous) a-scapye ;
.n.
2230
(320)
IT And fat we hys mote aredy haue,
Lord, her at oure nede,
Jjat no deue3l ne a-combry ous.
Lord, f ou hy^t ham for-bede
Amonge ;
And for f e tokene fat we neme,
Lat ouse f y dole fonge. AMEN.
2233
2234
.n.
2237
2240
Oretis pro anima domini WilleZmi de Schor-
ham, quondam vicam de chart, iuxta
Ledes. Qui composuit istam compila-
tionem de septem sacramentis.
2229. MS. ^ hy be opeUy be over the line in a later hand.
2230. ca7i dette, MS. man derte,
2233. MS. ous above the line in a later hand. See note.
2240. holy written in the margin by a later hand, and marked for inser-
tion before dole.
II. The Hours of the Cross, Betrayal of Christ, 79
II. l^^i^"!^ n0ster, ^omiut labia mea
Vipxm, €k\ (82)
l%Ou opene myne lyppen, LorcH,
-I Let felfe of seime out-wende,
And my mouf e, wyf wel god accorc}
Schel fyne worschypyng* sende. 4
H Deus, in adiutoriuiw meum intende !
[G]ode atende to my soconr,
Lord, hyje, and help me fyjte.
Glorye to f e fader and sone,
And to Jje gost of myjtte ; 8
Ase hyt was ferst, and hijs, and schal
Euere more be wyj) ry^tte. 10
[Hora matutina],
UAderis wyt of heTie[ne] an he},
So])nesse of oure dry3te,
God and man y-take w£is
At matyn-tyde by ny3te. 14
))e disciples \Q.i were his,
Anone hy hyne for-soke ;
I-seld to gywes, and by-traid,
To pyne hyne toke. 18
ADoramus te, christQ^ et benediscimw^ tibi, &c'.
IT We pe honrep, ihe«u cryst,
And blesse]), ase pou os tonjtest ;
For J)our3 py crouche and passion
Jjys wordle J?ou for-bou3test. 22
[o» le(tflS2}
Ps. 1, 17.
[leaf 182, bk.]
Ps. Ixix. 2.
[If. 182» front]
At Matin-tide
Jesus was
betrayed,
forsaken bv
His disciples.
delivered to
the Jews, and
taken away
to His pas-
sion.
We honour
Thee, Jesus
Christ; for.
through Thy
cross and
passion,
Thou hast
redeemed
the world.
2. out-wende in a later hand on erasure.
3. ^ in god half erased.
4. yiig sende in a later hand on erasure.
5-10. In the MS., as well as in Wright's edition, these lines are inserted
^^ the wrong place, between 11. 26 and 27.
9. and schal in MS. at the beginning of the next line.
13. y-take^ y above the line. 18. Read hy hyne ?
80 II. The HouTB of the Cross. Appeal to Christ, Marys woe.
[leaf 182, bk.]
Jesas Christ,
Son of God,
put Thy
croM, pain,
and passion,
and Thy
death be-
twixt ns and
judgment;
and give the
living mercy
and grace;
the^adflielp
andrMt;
Holy Church,
accord and
peace; us,
glory and
eternal life!
O sweet
Lady, what
was thy woe,
when the
dropeof
bloody sweat
ran down
from Jesus,
Oaf 1831
and thy dear
Child was led
forth like a
a thief.
Oremu^, Somine ihera cliristQ.
We fe byddej), ihesu cryst,
Godes sone alyue,
Sete crouche, pyne and passyoun,
And fy defe fat hys ryue, 26
By-tuext ous and iugement, - (83)
])at no fend ous ne schende,
Nou, ne wanne fe tyme comfe
)>et we scholle hennes wende ; 30
And 3yf fe lyues mylse and grace,
\>Q dede red and reste,
Holy cherche acoid and pays,
Ous glorye and lyf fat beste ; 34
])at leuest and regnest wyf fe fader
J)er neuer nys no pyne,
And also wyj> J>e holy gost*,
Euere wyf-oute fyne. AmeN. 38
Ave maria gracia plena, domint^ tecum.
Benedicta tu, &c\
OSwete leuedy, wat fey was wo,
J)o ihesus by-come morne,
For drede fo fe blodes dropen
Of swote of hym doun ome ! 42
And, leuedy, f e was wel wors,
po fat f ou se3e in dede
)5y leue childe reulyche y-nome,
And ase a f ef forf e lede. 46
And ase he f olede f et for ous,
Leuedy, wyf-oute sake,
Defende ous, wanne we dede befe,
pat noe fende ous ne take. 50
25. MS. Sete on (on over the line in a later hand) crouche; but cp. the
Latin text.
26. Between this and the following line the verses 5-10 above are inserted
in the MS.
31. mylse, MS. mysse.
32. MS. red and and. 39. ^y = ))«.
40. TTwrTie, MS. inxtme. 46. y erased before lede.
A'
At Prime,
Jesus was led
before Pilate,
falsely ac-
cased.
beaten,
bound,
and Kpit in
the face.
O
II. Hours of the Cross. Trials ToQ^ture & Mockery of Christ. 81
IT Pater noste?\ God, atente to my socour ! LorcJ,
11736, etc. [D]Eus in adiutorium mQum. [p. 79]
Jjomine ad. IT Hora prima. (84)
T prime, ihesus was iled
To-fore syre pylate,
J5ar wytnesses false and fele
By-lowen hyne for hate. 54
--^ IT In fane nekke hy hene smyte,
Bonden hys honden of my3tte,
By-spet hym fat swe[t]e semblant
J5at heuene and erfe a-ly3tte. 58
U ADoramus te christe. Vve fe honouref, &c\
domme ihesu christe. VVe J>e biddef, ihesu. cryst.
Aue maria, &c\
swete leuedy, wat fe was wo
A gode, fry-day es morwe,
J50 al fe ny3t y-spende[d] was
In swete ihesues sorwe ! 62
J50U se3e hyne hyder and f yder ycached,
Fram pylate to herode ;
So me bete hys bare flesch,
J5at hy3t arne alle a blode.
And ase he folede fat for ous,
Leuedy, wif-oute crye,
Scheld? ous, wanne we deade bef ,
Fram alle feenden mestrye. 70
^ PAter noster. DEus in adiutoriuwi. God, atende to [ieaH8s,bk.]
my socour! [p. 79] Crucifige, &c\ [Hora tcrtia.]
|rucyfige ! crucifige !
Gredden hy at ondre ;
A pourpre clof hi dede hym on, (85)
A scome an hym to wondre ;
Hy to-stek* hys swete hef ed
Wyf one f omene coroune ;
57. MS. \kU ]>at swe — e semblant. The wanting t in swete is owing to a
hole in the parchment used by the scribe.
59. Versicle. horuncrep, MS. ?i(ntmcre]>. — domine, MS. d fSd, the small d
being intended for the rubricator.
60. monoe, MS. mor\>e (or in or^, as Wright).
SHOBEHAM G
O sweet Lady,
what wa8 thy
woe on the
morrow of
Good-Friday,
when Jestts
was chased
from Pilate
to Herod,
His bare flesh
HO beaten,
R({ that it all ran
" with blood!
C
•Crucify
Him!* they
cried at Uu<
dem.
He was
clothed with
74 purple, in
mockery ;
His head
pierced with
a crown of
thorns;
82 II, The Hours of the Cross, Jesus nailed on the Cross.
and He bore
His cross to
Calvary.
sweet Lady,
what was thy
woe, when
Jesus was
doomed ;
when He,
so ruefully
beaten and
bruised, was
loaded with
the heavy
cross!
At the sixth
hour Jesus
was nailed
on the cross,
between two
thieves.
In His agony,
[leaf 184]
they stanched
His thirst
with gall.
Toe caluarye his crouche ha beer
Wei reuliche ou3t of fe toune. 78
U V7, Adoramu* te. Ue J>e honouref, ihe^u cryst, ut
supra [p. 79], Jjomme ihe^u ch^te. VV e f e byddej),
ih«5u cryst [p. 80]. [A]ue mana, &c\
Oswete leuedy, wat fe was wo,
)}o ])at me ihe^us demde,
po pat me oppone hys swete body
pe heuye crouche semde I 82
To here hyt to caluary,
I-wys, hyt was wel wery ;
For so to-bete and so to-boned,
Hy^t was reweleche and drery. 86
And alse he folede fat for ous,
Leuedy, a fysse wyse,
I-scheldl ous, wanne we dede bejj.
From alle fendene lewyse. 90
U DEus in adiutorium. Gode, atende to my socour.
[p. 79] Pater noster. Hora sexta.
/^n crouche y-nayled was ihesus
Atte 8ix3te tyde ;
Stronge peues hengen hy
On eyfer half hys syde ;J
Ine hys pyne hys stronge perst
Stanchede hy wyp 3alle,
So pat godes holy lombe
Of senne wesch ous alle.
94
(86)
98
U ADoramu* te christe. We f e honouref, ihesu cryst
[p. 79]. Oiemus. Domine ihesu. christe. Vve pe
biddep ihesu cryst [p. 80]. Aue maria grsiia plewo.
Oswete leuedy, wat f e was wo,
J)o f y chyld was an-honge,
Itached to f e harde tre
Wyf nayles gret and longe ! 102
81. hys — stoete separated in MS. by the hole in the parchment. So also
se — mdCf 1. 82, which proves that the hole must have existed before the
scribe wrote these lines.
94. On in MS. at the end of the preceding line. — syde, MS. sede.
O sweet Lady,
what was thy
woe when thy
child was
fastened to
the hard tree
with long
nails !
II. The Hours of the Gross. Jesus yields up the Ghost, 83
J3e gywes gradden : " com a-doun ! "
Hy neste wat y mende,
For fran ha })ole[de] to be do
To def for man-kende. 106
And ase he henge, leuedy, four ous
A heye oppon fe helle,
Ischeld ous, wane we deade ben,
J)at we ne hongy in helle. Amen. 110
The Jews
cried:—
'Ck)inedown!'
not Icnowing
that He was
suffering
death for
mankind.
A'
H Pater noster. Deus in adiutoriu?/i.
to my socoor [p. 79]. Lord, hy3e, &c*.
tte none ihe^u cryst
])ane harde dea]) f elde ;
Ha grade "hely" to hys fader,
J5e soule he gan op-^elde.
A kni3t wyj> one scharpe spere
Stang* hyne ij>e ry^t syde ;
Jjerfe schok*, f e sonne dym
By-come in fare tyde.
God, atende
Hora nona.
lU
118
o
H Adoramus te. We fe honouref , ih^m cryst [p. 79].
Domme ihesu christe. We fe byddef , ihesu cryst
[p. 80]; Aue maria gracia plena, &c\ (87)
swete leuedy, wat fe was wo,
po ihesua deyde on rode !
J)e crouche, and fe ground onder hym,
By-bled was myd his blode. 122
J3at swerde persed f yne saule J>o,
And so hyt dede wel of ter ;
J)at was fy sorwe for f y child :
Def e adde be wel softer. 126
And ase he foled fane def,
Leuedy, for oure mende,
Schulde ous, wanne we dede bef ,
Fram def wyjH>uten ende. Amen. 130
104. y = hy,
108. helle, MS. htdle,
118. by-come in MS. at the end of the preceding line.
At Noon,
Jesus,
crying* Eli*
to His &ther,
yielded up
tlie gliost.
A knight
pierced His
right side.
The earth
shook,
the son be-
came dim.
sweet Lady,
what was thy
woe, when
Jesus died on
the cross.
Deaf 184, bk.]
stained with
His blood!
The sword
pierced thy
soul:
that was the
sorrow for
thy child:
death would
have been
easier.
84 II. Tfie Hours of the Cross. Christ taken dovm & buried.
U Pater nosier. Deus in adiutorium. God, attende to
my socour. Lorde hi3e, &c'. [p. 79] De cruce de-
poni/wr. hora, etc. [Hora vespertina.]
Of fe crouche he was do
At auesanges oure ;
J)e strengfe lotede ine god
Of cure sauueoure.
At Evensong
Jesus was
taken from
the cross.
Snch a death
underwent
He, the mcdi'
cine of life !
Suche a deaf a vndor-3ede,
Of lyf fe medicine ;
Alas, hi was y-leyd adoun,
J}e croune of blisse, in pyne.
134
138
O sweet Lady,
what was thy
woe, when
Christ was
taken from
the cross.
Thejr ooald
not forbear
weeping,
who saw thee
weep, and
blooid-stained
with often
embracing
Him.
[leaf 185]
O
H Adoramus te. We f e honouref , ihe«u crist [p. 7^.
doinine ihesn chrufte. VVe J>e biddef, ihesu cryst
[p. 80]. Aue maria gra//a plena. (88)
swete leuedy, wat J>e was wo,
j5o cryst was do of rode !
For as a mesel fer he lay,
A-stouned, in spote and blode. - 142
For-bere wepyng ne my3t hy
J5at se3e al hou fou weptyst ;
Al hy J>e se3e of hym blody,
So ofte ))ou hine by-cleptyst. 146
And ase he folede fe fylfe
For felfe of oure sennes,
Helpe ous, leuedy, we clene be,
Wanne we scholle wende hennes. AmeN.
H Pater noster, &c\ Deus [in] adiutorium. God,
attende to my socour, &c*. Lord hi3e, &c\ [p. 79]
Hora complettorij.
At complyn hyt was y-bore
To fe beryynge,
J)at noble corps of ihesu cryst,
Hope of Hues comynge. 154
132. auesaTigeSf read e^tesanges'i = *hora vespertina.'
133. Between strengpe and lotede there is in the MS. a mark of insertion,
and in the right margin, after god, lefte is written by a later hand.
136. dea^f a written over e.
At Compline
Christ's noble
corp«e was
carried to the
burial.
11. Hours of the Cross, The Virgin on seeing her Son buried, 85
Wei richeleche hit was anoynt,
Folfeld hys holy boke ;
Ich bydde, lord, J>y passioun
In myne mende loke.
H Adoranius te. We J>e honouref , ihcsu cHst [p. 79].
Jjomine ihesu christe. We byddej), ihesu. cryst
[p. 80]. Aue maria, gracia plena, &c\
Oswete leuedy, wat fe was wo,
And drery was fy mone, (89)
\)o J?ou sei3e J>y lefe sone
Ibered vnder fe stone ! 165
)5at fou wystest foui^ fy fey
Aryse fat he scholde,
A drery fay hyt was to fe
)jat he lay vnder molde. 166
And ase he was four ous y-berod.
And aros pourwe hys my^tte,
Help ous, leuedy, a domes day,
)jat we aryse mytte brytte. Amen. 170
U }3yse oures of J>e canowne.
Lord, mene3e ich J?e wel fayre,
WyJ) wel gre3t deuocioun,
A reyson de-bonayre. 174
And ase f ou foledest, lor[d], for mo
Ope caluaryes doune,
So, acordaunt to J>y trauayl,
LordI, graunte me fy coroune. AmeN.
163. ]>at, read ]>a^ %—fey, MS. /ey>, > added by a later hand.
165. fay^ MS. fay^, > in a later hand on erasure.
170. In the right margin a later hand has added >c leuedy.
richly,
anointed
and so the
scriptures
were fulfilled.
158
sweet Lady,
what WHS thy
woe, when
thou sawest
thy dear son
bturied under
the stone !
Though thou
knewest that
He should
arise, it was
a dreary
faith, when
He lay under
the ground.
These canoni-
cal liours,
Lord, I com-
memorate
[leaf 185, bk.]
with great
devotion.
And afl Thou
HUfTeredst lor
me,
so grant me
Thy crown.
86
III. The Ten Canimandmmts.
The man who
keeps Gkxl's
oommand-
mente, and
not only be-
fore men.
sreat shall be
his reward.
If thou keep-
est them,
Gk>d says He
will be foe to
thy foes, and
friend to thy
Ariends.
Thy sasten-
aiice thou
Shalt have,
though no
delicacy in
life.
[leaf 186]
(III.) gt litttm prmptis. (90)
(1)
H pE man ])at godes hestes halt,
And fat niyd gode wylle,
And nau3t one by-fore men,
Ac bofe lou(? and stylle, 4
Meche hys fe mede fat hym worfe,
By so fat he na-drylle ;
}ef ho hys brekef , and so by-leeff ,
Hys sauyle schal he spylle. 8
(2)
U 3ef f ou hys halst, man, god f e seif e
Ha wole be f e so kende,
He wole be fo to f yne fon,
And frend to fyne frende ; 12
Hye fe mysdof , ham wyle mysdo,
And haue f ys in fyne mende :
Hys angel schal to-for f e go
To wyte fe fram fe fende. 16
(3)
U Jjyne sustenaunce f ou schol[t] haue,
)5y3 nau3t a lyue delyco,
Ac mete and clof es renableliche,
And lyf ine herte blysce. 20
pa3 folk* f e heelde a nice man,
pQT-iove nert f ou nau3t nyce ;
I-likned worf f y gode loos
So swete so fe spyce. 24
7. by-leefp, MS. by loefp ?
8. sauyle, MS. sauylle, first I underdotted.
13. Hye, read Ewo ?
21. MS. anice.
III. The Ten Commandments. Love God and all men, 87
(4)
H Jef fe pat art a crystene man
Wei hy healde by-fallej>,
Syker pou myjt be of pat lond?
)jar melke and hony wallep ; 28
)jat hys pe blysse of heuene a-boue, (91)
pSLT holy soulen stallep
Ine glorye per none ende nys,
Ne none swetnesse a-ppallep. 32
(5)
U To wyte panne wat god ha3t
Is eche man wel y-halde ;
)5rof ich may telle ase ich wof ,
Ase oper men me tealde, 36
And ase hyt hys in holye boke
I-wryten ine many a f elde :
Lestnep to mey, par charyte,
Bope 3onge and ealde. 40
(6)
U O pyng* hyt hys, al pat god hat,
Bote a two he hy3t dy3te,
And pat hys loue, man, syker pou be,
To louye wyp py my^te. 44
J)ou ert y-helde, man, per-to
By skele and eke by ry3tte ;
J)ou penke her-on, par charyte,
By dayes and eke by ny3tte. 48
(7)
H J)ys loue god hep y-di3t a tuo
Amang< hijs hestes alle.
J)e ferste hys, for to louye god,
By-falle what so falle ; 52
Seppe to louye alle men,
So bropren scholde ine halle,
Wyp-outen bytemesse of mode,
pa,t hijs pare saule galle. 56
Thou mayst
be sure of
the land
where milk
and honey
flow : that is,
the bliss of
heaven.
Each man
is bound to
know what
God com*
mands;
tlierefore I
will tell you.
One thing
it is,
and that is
love.
This love is
divided into
1. love of
God;
[leaf 186, bk.]
2. love of all
men.
89. mey = me,
40. ealde, the a altered by a later hand from o, which was written on
erasure ; an e before it is still clearly distinguishable.
44. my^, MS. my^t, with a flourish to the t.
88 III. The Ten Cmnmandments. The Two Tables of them.
He who keeps
these two
command-
ments of
Charity fnl-
fils all the
law of Ood,
and sayings
of the pro-
phets.
Qod has given
ten com-
mandments.
He wrote
them with
His own
finger upon
two tablets
of stone,
and handed
tht>m to
Moses.
One table con-
tained tliree
of these ten
command-
ments,
[leaf 187]
which relate
to love of
God;
the seven
relate to love
of man.
(8)
H }3e man fat healdef J)ys[e] two,
Of charyte f e heastes,
Al he folue[l])) fe lawe of gode,
And prophetene gestes.
Ac lasse loue J>er hys wyj) men
Jjane be wyf wylde bestes :
J)at doj) fat manye y-schodred ben
Fram heuene-ryche festes.
(9)
U Ten hestes hauej) y-hote god,
Ase holy wryt ous tealde ;
Ope two tablettes of ston
Wyf hys finger bealde
He hys wrot, Moyses by-tok*,
Wylom by da3es ealde,
To wyse man hou [he] schal wel
J^ese ten hestes healde.
(10)
U In ston ich wot fat he hys wrot,
In tokne of sykernesse,
J)at wo fat wole ysaued be,
\)Q more and eke f e lesse,
By-houef fat he healde hy
Wyf al hys bysynysse.
Alias ! feawe f enchef f er-on
I[n hare] wykkednesse.
(11)
U )jet o table hedde fry
Of f yse hestes tene ;
])Q f ri longef to loue of gode,
Ase hy3t schel wel be sene.
J)e seuen longet to loue of man,
J)at none scholde wene
(92)
60
64
68
72
76
80
84
63. y-schodred, r written over e ; see note.
69. Kolbing supplies wind before Moyses.
71. {he'\ supplied by Kolbing.
73. wot, small r written over o in MS.
75. wo = who, MS. wCy originally wey, the y afterwards erased.
80. I[n hare], MS. / a ; between them there is a blank covering some
five or six letters.
86. none, read nan ne !
III. 10 Commandinerds: 3 on Love to God; 7 cm Laoc to Men, 89
100
Ine J)of er table sete fo,
To-gadere and al y-mene. .
(12)
U Honury J>ou schelt enne god?, (93)
Hym one to by-knowe ;
Take nau^t hys name in ydelschepe,
WyJ) ydel wynde to bio we ; 92
Hal^e ])ou ])e masseday,
Ase he comf e in fe rewe ;
In fese fre schewyf fe loue of god,
Were hyt hys to sewe.
(13)
U Worschipe fy fader and moder eke ;
Ne bryng* no man of lyue ;
Do fe to none lecherye,
)5a3 J>e f ondyngge dryue ;»
Wytnesse uals ne here fou pon ;
Of feffe J)Ou ne schryue ;
Coueyte none mannes wyf,
Ne nau3t of hys forstryue. 104
(14)
H J)ys befe fe seuene fat loue of man
Schewe[J)] what hy3t be scholde ;
}ef eny man faylef any of f ys,
Nys hy3t bote an on-holde. 108
Ac al to fewe louyej) ham,
And wyllej) J>at ofer wolde ;
Alas ! wat schal be hare red
Wanne hy bej) vnder molde 1 112
(15)
U Ac many man desceyued hys,
And wenej) pat he hys helde ;
And weynej) pat he be out of peryl,
0]yer ine senne so schealde, 116
J)at hym ne doutep of no breche
Of godes hestes healde ;
and should
not be put
88 with the
others.
Thou shalt
lionour one
God;
take not His
name in vain ;
hallow the
mass-day :
in these three,
the love of
96 God shows
itself.
Honour thy
father and
mother ;
deprive no
man of his
life; give not
thyself to
lechery ;
bear no false
witness ;
love not theft;
covet no
man's wife,
nor anything
that is his.
These seven
show what
love of Man
ought to be.
[leaf 187, bk. J
But many a
man fancies
that he keeps
the com-
mandments ;
or^— thinking
it but a
trifling sin-
is not afraid
of breaking
them.
95. schewy}^ . . god : MS. ))e Imie of god schewy hit : hit^ as well as to in
L 96, above the line in a later hand. But see note.
90 III. The Ten CommandmerUs. Folk must act them.
The Book of
Wisdom says
every man
should know
the com-
roandments,
often rehearse
them.
and even tie
them to his
fiiit^rs.
For man's
ten fingers
and toes are
symbols of
the ten com-
mandments.
Yet some man
can speak
them to per-
fection ;
but in his
deeds he fares
a8 though he
knew nothing
of them.
[leaf 188]
It is not
enough to
speak them ;
we must also
act up to
them.
Ac he not nefer wat hy beef, (94)
Ne neuer hy ne tealde. 120
(16)
II I-wryte hyt hys, ich telle hyjt f e,
Ine pe boke of wysdome,
pat eche man scholde conne hy,
And rekeny wel y-lome ; 124
And fat hy nere nau^t for-jete,
Wane of ere f ou3tes come,
Tys fyngres scolde man byndo hy
For doute of harde dome. 128
(17)
II For mannes honden and hys fet
Beret tokene wel gode
Of alle f e tenne comaundemens :
pat, man, fyt onder-stoude ! 132
Ten fyngres and ten fine tone,
Of flesche and bon and blode,
Toknef fat f yne workes ne be,
A3eyns fe hestes, for-broude. 136
(18)
IT )et somman hijs fat passioun-lyche
Can telle hy myd f e beste,
Ac ine hys dedes uares he
Ase he naujt of hem neste ; * 140
And 3et hym f ingf fat he def wel,
And for to come to reste ;
Ac al desceyued schel he be,
Wanne comef fe grete enqueste. 144
(19)
U Here-fore nys hy3t nau3t y-nou3
To telle hy uor to conne :
And telle and werche wel f er-by,
Jjanne hys hy3t alle y-wonne. 148
127. Tys = to [te] hys; cp. p. 33, L 915 ; also \>yt, 1. 132 = Jxw [>«] hyt.
132. onder-stoudCf ou written for o; so also mfor-hroudef \, 136.
137. pasHioun-lychey read passing-lyche ^
146. MS. ne (over the Une in a later hand) iwr to omne.
III. The Ten GommandmenU, Pray for Grace to keep them, 91
For wel to conne, and nau3[t] to don, (95)
Nys nafer rawe ne y-sponne ;
Lytel hijs worf , bote hyt endy wel,
J)yng* fat hijs wel by-gonne. 152
(20)
U J>ey hyt be wel lyttelyche ysed, Though it \%
be lerste heste a rowe, say * Honour
' one God/
For to honoury anne god,
Hym one to by-knowe, 156
Jjenche fou most wel bysyly.
And f y wyjt fran by-stowe,
And bydde hym, fat J)ou hyt mote do, humbT*"™
Wel myldeleche a knowe. 160 kn^.^'tob^^
(e)-\\ able to do it.
H For bou ne myit hytte nefere do, For thou
__ .f *i canst never
Man, wel wyf-oute grace : do it without
So heb bys wordle bounde be SPJ**!^'''®
' '•' ' World en-
WyJ) here lykynges lace. 164 ^iJ{j®Jer***®
j3er-fore fe by-houej) godes helpe, pleasures.
J)at he hyt wolde arace,
So fat fou ne teldest no worf
Of [here] blandynge face. 168
(22)
U For vsi by wyl reiofvelb more if tiiou re-
-yj TJ J U jr ioicestmore
In enyes kennes fynges, in tiiinjM of
Be hy3t fy childe, ofer f y best,
Land, brouches, ober rynges, 172 whatever
' r J & ' they be, than
Ofer a^t elles, wat so hyt be. Deaf iss, bit.]
Bote god fat hys kynge of kynges, ISo^ost not
J)ou ne a-nourest god ary3t, bSt ms suiJ-'
Ac dest is onderlynges. 176
jects.
149. to doUf MS. no don,
151. dy in endy on erasure ; wel in MS. at the beginning of the next line,
with a dot after it.
153. lyttelyche for lyttelyche.
164. lacef MS. lausCf u and s on erasure in a later hand.
169. reioyep, MS. re i op. 171. py (Kblbing),MS. pe.
172, rynges, MS. ryngep.
174. MS. Bote yne god, yne added by a later hand above the line. —
heuefoe (underdotted) after of.
175. In the margin, above ary% a later hand has written na^t^ to be
inserted after anourest.
92 III. Ten CommandmetUs. 1. No Idolatry, 2. Swearnot idly.
Believe in no
witckcratt,
nor -even in
images.
but perform
thy worship
as Holy
Church
teaches thee.
Examine thy
own thouglit.
and if thou
dost not
honour God
rightly,
amend.
The second
commaMd-
meut shows
man's default
in swearing
idly every
day.
The swearer
shaJl have
much to an-
swer for
liereafler
at the hour of
accounts,
[leaf 189]
unless the
mercy of God,
our auditor,
forgive hitn
his arreai's.
(23)
H By-lef fou in no wychecraft,
No ine none teliinge,
Ne forfe inne none ymage self,
}?a3 ]7at be great botninge ;
Bote as al holy cherche J?e tek[J?]
))ou make fyne worfynge,
For gode nele nau^t fat f ou hyt do,
Bote by fere wyssynge.
(24)
II panuQ asay fyn 036 ))03t
By fysser ylke speche,
And 3yf f ou annourest god ary3t,
jjyno inwit wyle f e teche ;
And 3yf J>ou fynst fat fou ne dest,
Amende, ich f e by-seche :
Jjou ert a sot, and my3t do bet.
And so si3st yn fe smeche.
(25)
U )jat of er heste ape?iielyche
Schewed mannes de-faute,
Wanne he alday sweref ydelleche
In kebbyng* and in caute.
Mechel hys fat he makef hym
Her-efterwarcJ to touty,
Wenne he schal hys a-countes 3yue
Of ech idel sente.
(26)
U Jjenne ne couf e ich nanne red
Of fylke a-countes onre,
Nere f e milse of god self,
Oiire alder auditoTir[e],
)5at woUe f e arerages for-3eue,
Jef hyt hys to hys honoure ;
Ac cesse, man, of f y ydelschep.
Of er ich wole out wel soure.
(96)
180
18i
188
192
196
200
204
208
194. schewed = schewe]>. 196-200. See note.
203. After milse, a later hand has added above the line <fc inerd.
111.10 ConimaTidments. S. The Sabhath. 4f. Honour Parents. 93
(27)
^ J)e frydde heste apertelyche (97)
ScheweJ) fy wykked rote,
Wanne J)ou [ne] halst fy masseday,
As god hyt haf y-hote, 212
Ac werkest, of er werky dest,
Werkes fat bef to note :
\)e wykkede ensaumple fat f ou 3efst
jjou a-beyst, ich fe by-hote. 216
(28)
II And f aj f ou ne werche naii^t,
Ac gest to f yne gloutynge,
Of er in eny of er folke
In pleye of fretynge, 220
J}ou halst wel wors fane masseday
)5ane man myd liys workynge ;
J)are-fore do f e al y-hoUiche
)5at day to holy fy nge. 224
(29)
II \)e ferf e heste schewef f e
J)at f ye senne schal sle f e,
}yf f ou rewardest f yne eldrynges nau3t
A lyue and eke a defe, 228
J)at were wel besy to brynge f e forf e,
As hy my^ten onnef e ;
3yf f ou hy gna3st and flag3st ek*,
Ey3t hys fat fendes flea f e. 232
(30)
H Nau3t nys fys heste y-hote of god
For suche eldren al-lone,
Ac hys of mannos eldren eke
As he te3t atto font-stone, 236
The third
command-
ment sboTirs
thy wicked
habit in not
keeping the
mass-day,
but working,
or causing
work to be
done for tliee,
though, by
gluttonous
feasting in
private, or
public meny-
making.
thou keepcst
the mass-day
even worse
ttian a man
ducH with liis
working.
The fourth
command-
ment allows
that thy sin
shall slay
thee, if thou
dost not
reward thy
parents.
[leaf 189, bk.]
Tliis applies
also to our
spiritual
parent.
210. Jw/, MS. toy]*.
213. werky, y altered from e,
217. )>a3 (Kolbing), MS. ])a^ ; we may as well read []w3] ^aL
218. yyne (suggested by Kolbing), MS. pyjie; but sec note.
219. 220. See note. 223. do (Kolbing), MS. to.
225. fer\>e, MB./este ov/efte,
226. sle \>ey MS. sle\>e.
230. on7ie}>e, MS. onny]>e.
232. flea pe, MS. flea}>e.
94 III. The Ten ComTrumdments. 5. Kill not : speak no et?il.
Holy Church.
The fifth
command-
ment shows
not to kilt,
or speak evil
of, or harm,
or foully twit
any one.
He, too, is a !
manslayer.
who sufTers
any one to
die of want ;
and— as St.
John reminds
us — so is he
that hates
any man.
[leaf 190]
J>er holy cherche fy moder hys
In fader crtstes mone ;
}ef J)ou ert on-boxom to hyre, (98)
Grace of God ne wor])e ))e none. 240
(31)
H )5e fyfte heste schewe]) fe
)}at ])ou ne schalt nau^t smyte,
Ne nau3t ne mysHsegge ne mys-do,
Ne naujt foulleche at-wyte. 244
For ofte f e mannes sle3te arystj
Were man hy3t wenef wel lyte ;
And he pat spille)) mannes lyf,
VeniouTise hyt schel a[c]wyte. 248
(32)
IT And 3ef per hys mansle3j>e pur,
As ous tellej) holy boke,
}yf eny man for de-faute deyf ,
And eny hym for-soke 252
To helpe hym of fat he may,
Hys lyf to saue and loke :
Her dere 3er acusep fele
J)at god and orf e touke, , 256
(33)
% And 3et seint iohan pe-wangelyst
Al into mende dra3ep,
He pat hatyep eny man.
He seche pat he hym sla^e. 260
Manye suche mansle3pen bep,
)jat al day men for-gna3ep,
& Sweche bep in helle depe,
J5at deuelen al to-drawep. 264
238. MS. And, fader in cristes mone ; see note.
244. foulleche^ M.S, foules he,
246. lyte, MS. lytel.
248. a[c]ioyte (Kolbing).
249. je/j read ^et ? — mansle^]>ef MS. sle^ ]>e.
260. See note.
261. 7nansle^]>en : MS. -sle^ 'pen.
263. w in Sweche over the line, in the original hand-writing, it seems.
III. The 10 Commavdments. 6. No Lechery. 7. No Theft. 95
(34)
H J)e sixte heste schewef wel
))e so])e to al mankenne,
J5e dede ydo in lechery
Hys ry3t a dedleche senne ;
And elles nere hy3t nau3t for-bode
amange ])e hestes tenne :
))e ])at segge]) hyt nys nau3t so,
hare wy3t hys al to penne.
(35)
f Her hys for-bode glotenye,
So ich fe by-hote ;
For hyt noryssef lecherye,
Ase fer, fe brondes hote.
And J)a3 fer be alone lomprynge
In lecheryes rote,
Al hyt destruef charyte,
Wyf wrake and wyf Jjrete.
(36)
H J)e seuende heste schewed wel
Man schal be true in dede,
))at no man abbe of ])e o])eres naiit
Jjorj fef te wycke rede ;
For al hys ])efte ])at man te3t
Myd wyl of wynnynghedo
A3ens pe ry3t 03eres wyl,
So lawe y-wryte hyt sede.
(37)
U Jeanne hys hyt a fef, wo-so hyt bo,
]?at manne god so take]),
Be hy3t by gyle ofer mestry,
0])er wordes ])at he crake]).
In londe suche his many a ])ef
))at y-now hym make]) ;
268
(99)
272
276
280
284
288
292
The sixth
command-
ment shows
that the deed
done in
lechery is a
deadly sin.
Here is also
forbidden
gluttony ;
for it nour-
ishes lechery
as hot brands
nourish fire.
Tlie seventh
command-
ment shows
that man
shall be
honest; that
he shall not
have by theft
anything
belonging to
another.
Whoever
appropriates
to himself
other men's
good, either
y guile,
or force,
or cajoling
[leaf 190, bk.]
words,
is a thief.
269. foT-hode begins next line in MS.
271. 80 in. MS. transposed to the following line.
275. hyt, MS. ick. After lecherye an underdotted a is written in MS.
283. yreUi. distinctly so in MS. 285. abbe, read nahhe% (Kblbing).
286. wynnynghede'i MS. toymynghede.
96 III. The Ten CommandmerUs. 8. No Lies, 9. iVb Adultery.
The eighth
command-
mont forbids
false witness ;
and that is,
all manner
of fiilsehood,
to do man
harm in body
or souL
All lying is
sin;
only lying
for a good
purpose is
not quite a
deadly sin.
The ninth
command-
ment forbids
the will to
[leaf 191]
do lechery,
and especially
adultery.
He wenj) by chere of iugement,
Ac helle after hym wakef. 296
(38)
H J)e e^tende heste fe for-bed
J)e false wytnessynge ;
And fat hys, man, syker Jjou be, (100)
Alle manere lesynge 300
To hermy in [hys] body man,
Ofer in hys ofer f ynge,
Ojjer in hys saule, and fat hys worst,
In peryl for to brynge. 304
(39)
H Al hyt hys senne fat me le^f ,
Bote fat men le^f for gode
Ry3t deadlyche senne nys fat nau^t.
For myldenesse of mode. 308
Ac elles, man, al fat f ou legst
Is deaf lich and for-brode ;
\)o f et hy3t usef , ich wot hy bef
Vn-wyser fane fe wode. 312
(40)
U Alas ! onnef e eny man
J)at f yse heste(s) healde ;
Alle hy bef y-torned to lesynge,
J)es 3onge and eke f es ealde. 316
J)er-to hys mentenauwce great,
Jjat makef hy wel bealde :
Do 3e nau3t so, par chary te,
Ac 30ure tongen 36 wealde. 320
(41)
U \)e ne3ende heste f e for-bed
J)at wyl to lecherye,
And to spousbreche nameleche,
Jjat so meche hys to glye. 324
Jjanne nys hyt naii3t one dea[d]lyche
Swych dede to com ply e,
295. chere, read schere {skere)f See p. 105, 1. 183.
303. Kiilbing suggests leaving out in. 316. ealde, MS. olde.
III. The 10 Commandments. 10. Covet no mun*s things. 97
Ac ys pat uoule wyl al so
To swyche fylenye. 328
(42)
U )>e tefe heste Jje fo[r]-bet (101)
Wyl tou oper manne pynge,
For pat desturbet charyte,
In onde man to brynge. 332
DefendeJ) 30U for godes loue
Fram alle wykked wyllynge ;
For suche wyl hys for dede iset
In godes knelecbynge. 336
(43)
U Nou ich 30U bydde for pe blode
];at ihe«us blede on pe rode,
))at in te herte takep pys two
To joure soule fode ; 340
And fo[l]}ep nau3t in pys wordle
J3e uyle commune floude
))at fleup in-to pe fendes moupe ;
And so seipe iop pe gode AmeN. 344
The tenth
command-
ment forbids
coveting
otiier men's
things.
Refrain from
all wicked
desires; for
will standH
for deed in
Qod's view.
For the sake
of Jesus'
blood, take
tlie com*
mandments
to heart.
330. Urn = to.
339. Omit^tt;o?
SHOREHAM
H
98 IV. The Seven Deadly Sins. The effects of Sin.
SinmjikM
numi
thntf
oagiitto be
free;
[IT a one
til that
sin bring!
man down.
and distnrbs
God's peace.
[leaf 191, bk.]
Sin makes a
man beweep
what he once
laughed at ;
sin Is sweet
and pleasant
ill the com-
mitting,
and tastes
sour when
avenged.
Sin makes
ever new
shame
tliough it be
forgotten ;
it makes all
the misery
on earth.
IV. [gie stpttm m0rtaIilTtts pwratts.] (102)
s
(1)
Enne make]) many ])raly
))at scholde be wel fry ;
And senne make]) many fal,
|?at he ne mote i])y.
(2)
Senne brynge]) man a-doun,
))at scholde sitte a deys ;
Senne make]) storbylo[u]n,
J)ar scholde be godes peya.
■ (3)
Senne make]) by-wepe
J3at somman er by-loj ;
Senne bryngef wel depe
l)at hym wel hy3e dro^.
(4)
Senne hys swete and lyke]),
Wanne a man hi de]) ;
And al so soure hy bryke)),
Wanne he ueniaunce y-sej).
(5)
Senne make]) nywe schame,
Jja^ hy f or-jete be ;
And senne bryngef men in grame,
))ar er was game and gle.
(6)
And senne make]) al ))e who
))at man an er])e he]),
8
12
16
20
8. pey8t MS. peays, the a inserted (and the s added) by a later hand.
13. Between hys and swdc some letters erased.
20. and gle later hand.
21. who = i/;o; same spelling, 11. 29, 46, etc.
22. Ae>, MS. hap.
IV. The 7 Deadly Sins. Folk dorit mind Hell or Purgatoon/, 99
And brynge]) mannes saule also
and brings
man's soul
In belles uoule bref.
24
into bell.
(7)
And bey man be fram helle y-wared
And though
f)ouT^ repentaunce bere,
repentance
may save him
from hell, he
3et ne may nau^t some man be spared
will not be
spared
Fram purgatories fere,
28
purtpiJbory.
(8)
J)at be no scbel soffry fer bys wbo, (103)
Ase be bijs bere ateyut ;
And ber nys fer namore )»er-to
))anne bys fer dereynt.
32
(9)
Ac purgatorie and belle,
Bat men do
not mind
Hy hep so lyte by-leued.
either.
J)at, wbat so meuere telle,
[Men] bef prof al adeued.
36
(10)
Hem wolde doiifcy more
and are more
afraid of a
A lytel pyne ber.
[leaf 192]
bane bam wolde al bat sore
little pain
here.
And on-ysely fer.
40
than of all
that torment-
ing fire.
(11)
Ac bwo se3 euer eny
But who ever
had real
)?at bedde of senne glye.
delight from
For pond ofer for peny
Diji r
)?at be ne cbangede bys blye,
44
(12)
Wyf scbame and eke wyf scbonncle,
Wyp soi^e and eke wyp wbo 1
25. y-wared, MS. y-wered,
30. cUeyntf MS. cUenkt.
32. dereynt. In the MS. the second e is written close to the long-tailed
r, and a stroke drawn through the tail of the r, such as generally occurs in
the letter p ; so that the word intended by the scribe may really have been
depeyrU, See note.
34. Hy be^ in MS. at the end of the preceding line.
35. what so nieue men telle^, men (above the line), and the ]> in telle}> in
a later hand.
41. eny later hand.
43. peny, MS. peyne.
100 IV. The Seven Deadly Sins. Sinful pleasure is but short.
Either ex-
perience the
torment after
death,
or taate the
sorrow fol-
lowing sin,
so that only
purgatory
may tall
to thee.
When
tempted to
siu.
And ])at was ked in londe
By some nau3t feru ago. 48
(13)
))anne ich may wyssy ase ich can.
Mi self ])a3 ich be spre]),
Jjat, bote f ou wylle wondy, man,
J)y pyne after fy def, 52
(14)
Wonde pe 8or3e fat hys her
Foljende after fy queed ;
And 3et ])e tyt pe lasse fer,
Whanne J)e fal]) to be dead. 56
(15)
Whanne pou scholdest sene3y,
By-fenche, leue frend,
And paj fy flesch J>e mene^y, (104)
pe wordle oper fe fend, 60
(16)
By-J)enche hou schort hys fe lykynge,
And hou pe schame hys stronge,
And hou fou wrepest fane kyng*
Of heuene wyf fy wrongs. 64
(17)
f)i^ man mo3e ])or3 hys resoun
Ywyte wanne he mys-def ,
Jet fer by-houef gre3t sarmouw
To hame fat lewed befe. 68
(18)
For f eawe of ham conne f e skele
Hou senne a-boute comef ;
And fat a-combref swyf e fele
))at none kepe nomef. 72
50. Mi self, MS. / Mi self Mi (in a different hand) inserted between
/ and self.
51. wondy, 53. Wonde, read uoTidy, Uonde ?
52. yy pyne, read Jw pyne ? 57. evieyy in lighter ink.
58. By-^en^, read By-'pench ]>e ?
63. vfrepest, the r written over the e.
64. wk (underdotted) after he^vene in MS.
65. mo^j MS. Tno^o. After 'por^, resoun is written, but has been crossed
out and underdotted.
consider how
short is the
delight, and
how great
the shame,
and how thou
wrathest the
King of
Heaven.
Lay folk
ne«i detailed
[leaf 102, bk.]
instruction
bow sin
comes about.
IV. The 7 Deadly Sins. Sin started vnth Adam and Eve. 101
(19)
J)er-fore fys tale rymej)
Hou men in senne be|),
And hou senne by-lymef
Man ])at to senne hym de]), 76
(20)
J)er-fore neme ^e kepe
Al hou ])e senne syt,
))at ^e ne falle to depe
For wane of ^oure wyt, 80
(21)
Nou lyst hou man hys bounde
Wyf senne swyfe stronge,
And hou he beref deaf-wounde,
And fenym fare a-monge. 84
(22)
\>Q wonde swel]) an ake]),
So do]) ])e naddre steng*,
And gret and gretter make]),
And feljje make freng*. 88
(23)
Iwounded was mankende (1^^)
After pat hy was wro^t,
J)orj fe neddre, fe feend[e],
])at hy he]) al J^or^-soujt 92
(24)
Jjorwe J)e fenym of senne
))at al mankende slak]) :
Nys nou non [of] fat kenne
)}at ])at fenym ne take]). 96
(25)
And pat fenym was ferst y-kest
On eue and on adam.
And so forJ)e Jjenne hyt her ylest,
Ase kenne of-3emeJ) yne man. 100
77. MS. ^er fore fore (struck out).
85-88. See note.
95. Nys, MS. Nes.
97. y-kesti MS. y-kast,
100. ^emep yne on erasure iu a later hand.
Thisryme
is to open
men's eyes.
Man is
stront^ly
Iwuiid witli
sin, and
befursan
envenomed
deatli-wound
upon him.
Mankind was
wounded
after ttie
creation by
tlie serpent,
tlie fiend.
He cast tlie
venom of sin
first on Adam
and Eve;
and now is
none of tlieir
race tliat is
not infected
with it.
[leaf 193]
102 IV. The 7 Deadly Sins. Original Sin, not OocCs/auU.
So not even
the child,
when living,
is sinless.
so long as it is
anbat^tzed.
This sin is
called
original sin.
Now, many a
fool has said
that it was
nnwise of
God,
who might
have done
otherwise,
to lead us
into such
mischieL
Bnt it is not
forus to re-
proach Qod.
Whoever
disputes with
Him shall be
confuted.
(26)
So hy3t nys nau3t senne-lyas,
])at child )>at haue)) lyf,
Ybore oJ>er on-bore was,
bote Crystnynge breke)> )>at stryf. 104
(27)
Oryginale |)ys senne hys cleped,
For man of kende hyt take])
[
. . Here two lines are wanting,] 108
(28)
Ey3t so hys al mankende a-merred
poT^ pe route of f enym,
))at do|) paX mannes body ybered
Nys bote a lyte slym. 112
(29)
Her-vppe y))03t haf meny a man,
And ised many a foul
J)at on-wyslyche god ous by-gan,
And hys red was to coul, 116
(30)
))at let man to suich meschyef,
J)at my3te hyt habbe vndo ;
Ac 3ef Jjou wolt by gode lief,
))enche ])ou namore so. 120
(31)
Ne velfe hyt nau3t to clypye a3en, (106)
We soej) wel hyt hys fous,
God te atwyte oure won
No longej) nofyng* to ous. 124
(32)
For wo dysputej> a-3eyn hym.
Concluded schel he be ;
104. bote, in the handwriting of a later revisor of the text. It had been
erroneously written at the end of line 103, where it has been erased.
106. After takep, a later hand has added syn.
117. let, read ledde ? — meschyef, the second e written over the y; so also
in the corresponding ryme-word lief the i is written over the e.
123. toon, read toen t but see note.
125. wo{= who), MS. toe.
IV. The 7 Deadly Sins, The Pot and Potter: Manand God, 103
Dispute naii3t, ac kepe nym,
Wo )»art, and who hys he. 128
(33)
Wat helpf hyt fe crokke
J)at hys to felfe ydo
A^e J)e crokkere to brokke : —
" Wy madest J)ou me so ? " 132
(34)
J)e crokkere myjte segge :
" Jjou proud erfe of lompet,
Ine fel])e ])ou schelt lygge,
J)ou ert naujt elles nejt." 136
(35)
Ry^t 80 may god an-swerye |)e,
Wanne J)ou hym at-wyst ;
Wat help])e hyt so wrau to be,
Wanne fou wyf gode chyst] 140
(36)
Do nau^t so, ac mercy crye,
J3at fe [ne] tyde wors ;
For suiche al day, me may ysy,
EncresseJ) here cors. 144
(37)
Ac be )»ou wel, man, be )»e wo,
Of gode ne tel fou nau3t ly3te ;
For syker be, fat he let do.
He let hyt do wyf ry3te. 148
(38)
Swech ry3t scheawef wyf God aboue,
J)e[3] hy3t be hyd fram fe ;
]?enche namore, for godes loue, (107)
So he3e pryuete. 152
(39)
Ac fench J>ou nart bote esche,
And so fou lo3e fe,
Shall the pot
thrown into
[leafl9S,bk.]
dirt, quarrel
witli the
potter:
* Why hast
thoa made
me thus P '
The potter
might flay :
' Thou proud
clay deaervest
no better.'
So may God
answer thee
whenUiou
reproachest
Him.
Do not 80,
but cry
mercy;
and do not
question
God's justice.
Think that
thou art but
ashes, and
humble
thyself. .
129. Wat, aiS. ^,
137. an'Swerye, originally and swerye, the d afterwards erased.
143. ysy, MS. yse,
i46. lyyU, MS. lytel,
149. Ood aboue in MS. at the beginning of the next line.
104 JY. The 7 Deadly Sins, Adttal Sin in ThmtgM and Deed.
[leaf IMJ
Sosomegraoe
will be
granted thee,
else thou wilt
iniBsit,
since 'Ck>d
resistetb tlie
proud, and
giveth grace
to the
humble.'
Another kind
of sin is per-
petrated by
man himself.
which is
called
'actual' sin.
and is done
either in
thought, or
speech, or act.
And byde god fat he wesche
pe Mpe ])at hys in ])e.
And J)y3 fou lange abyde,
Ne at-wyt hym naujt f y who,
Ac tyde pe what by-tyde,
|}ou ))onke hym eueie mo.
And 80 soum grace J)e by-tyt,
Ac eUes fe hy for-gest ;
For god wyf-stondej) hym J>at chyt
And 830 god wrest^
(42)
Ase he wyf-stent pe prouden,
And myld[en] grace sent
To libbe a-mang* ])e louden,
Wenne o])ere hop ischent.
(43)
Nou we seef wel hou hyt hys
Of l^ane oryginal ;
Kou lest ou man [may] do amys
poT^ hys 03ene gale.
(44)
pys senne come)) nau3t of )>y ken,
Ac py self ech del ;
po seggep pys lerede men,
And clypyej) hyt * actuel.*
(45)
Jjys manere senne nys nau3t ones,
Ac hys ischyt in pry.
In pou3t, in speche, in dede amys,
J)ys may ech man ysy.
156
160
164
168
172
176
180
156, \>e in MS. at the end of the preceding line.
160. ponke, MS. jfevike,
161. by-tyt, MS. by tyde.
167. Read ainang >6 aUmden ?
176. jx), read so ?
lY, The 7 Deadly Sins. All men sin. Sins, the DeviUs host. 105
(46)
He ])at ne ])yiike]) nau3t bote wel,
And speke]) and do]) al ryjt,
))e man hys sckere of actuel,
Ac ho hys here so bry^t %
(47)
Ho hys he ])at al be)) wel
))e ])03tes ])at he kak])e )
And who hys ])at speke scheal
Aryjt al ])at he speke]) 1
(48)
And wo hys he J)at alnewe[y]
de)) wel al ])at he de]) ?
No man, no man, ac ny^t and day
J)ys men by-soyled be)),
(49)
So as hy be)) men, ase we see]),
WyJ sennes al ])0i3-|)erled :
Many hys pe senne J)at me de|)
In tal ])e wyde wordle.
(50)
Of senne ich wot by J)yse sckele
))at ])er hijs wel great host ;
And, for ])e fend iumt so f ele,
J)er-of hys alle hys host.
(51)
And he araye)) hare trome
As me a-reyt men in fy^t.
For he syk]) gode ])eawes some
A-3enes ham ydy3t.
(108)
184
188
192
196
200
Whose
thoufifhts and
words are
all good?
Whose
deeds?
[leaf 104. bk.]
No man's.
Many sins
are com-
mitted in tlie
wide world.
They are tlie
devil's host.
204
which he
arrays
affainst the
virtues, as
men are
arrayed in
battle.
181. 7w over the line in MS.
184. ho — who, as in 1. 185; MS. he.
186. kaJc^e, read kek^, from ke(^c]he, to catch ?
190. dep in MS. at the end of the preceding line.
194. ^yr^'^ledf read }>or^-perle (O.E. \nirh-pyrel, adj.), and the corre-
sponding ryme-word werdle H
195. dep, MS. dop.
197. sckele, MS. sckyle.
203. sanie in MS. at the beginning of the following line.
106 IV. 7 Deadly Sins; the 7 DemU whom Christ drove out
This 18 the
fi^ht on
earth, that is
all won or
lost; and the
fighters are
chosen ac-
cording to
their wortli.
Captain of
sins is tlie
fiend.
[leaf 195]
Princes under
him, and
leaders of
the host.
are seven
devils.
those whom
Christ drove
out
(52)
And ase god dy3t feawes
In alle gode men,
pe feend a-raye]) ])e schreawes
In wykken per a-3en.
(53)
pjQ bys ])at fyjt an evpe
]?at al wyn]) o|)er lest*,
And ase pe fyjttere hys werthe,
pQ cheueteyn hym chest
(54)
Ac cheueteyn of senne
Ich wot J>at J>e fend hys,
For wyse, and alle kenne
Araye]) hys amys.
• (55)
And ase ])ere in bataylle
O kyng* berejj fe bee^,
Soe hyt were a gret faylle
Jef fe host were em-he3.
(56)
pQT-tare me make]) prynses
pe host to gouemi,
And ase whe-welen fe Imses
To-gadere heldef hy.
(57)
And ase al paX hys here
By souedajes gef.
Of senne alle manere
Seue deuelen prynces bejj :
(58)
J)at seuene certeygne
J)at Cryst kest out, hyt seyj)
208
(109)
212
216
220
224
228
205. dy^, MS. dysL
211. werthey MS. worthe^ written at the beginning of the following line.
216. Araye^ MS. ; Wr. Arayes,
218. hee^, MS. hee^.
226. soueda^es = seue da^es,
229. seiiene, MS. \>ene. Read pe seuene % or pcub bep pe seuene ? (cp. p. 89,
1. 105) — or omit pat before Cryst in the following line ?
IV. 7 Deadly Sins. 1. Pride in Women, Monks, all folk. 107
Of marie maudaleyne
))at goospel ])at ne vreyp. 232
(59. i.)
\)Q ferste pryns hys prede,
pskt lede]) |>ane flok*,
pat of alle oj^ere onlede
Hys rote and eke stole*. 236
(60)
For nya non of fe syxe
]?at hy ne come]) of faxie.
For myx of alle myxe
In heuene hy by-gan. 240
(61)
Prede suwej> in floures (HO)
Of wysdom and of wyt,
Amang leuedys in boures
pe foule prude sy3t. 244
(62)
Ynder couele and cope
J)e foule prede lyfe ;
pe^ man go gert wyj) rope,
Jet prede to hym swyf. 248
(63)
Prede sy3t vnder ragge
Wei cobel and wel blklgf ;
))at kepep wordes bragge
And countenaunces 3alde]). 252
(64)
Nys non, fa^ som myt wene,
))at some prede ue take]),
Ne none so proud, ich wene,
As he ])at al for-sake]). 256
(65)
For who hys )»at neuere set hys Jjou3t
And er])e to be he3 1
Who hys hit fat neuer yfou3t
Of pompe )»at he se3 1 260
232. weyp. Eolbing writes ^e3>, and 1. 230 se^\>,
249-252. See note. 258. he^y MS. hy^,
259. Read ^at neucr lhe\>] yJH)^ ?
of Mary
Magdalen.
The first
prince is
Pride,
root and
stock of all
other vices.
originator of
tlie turmoil
in heaven.
Pride suclcs
in flowers of
wisdom and
wit;
sits in ladies'
bowers;
is hidden
under cowl
and cope;
makes
oslentation
[leaf 195. bk.]
under rags.
There is no
one free from
pride.
For, who has
never been
ambitious P
108 IV. The 7 Deadly Siiis. 1. Pride: how it shows itself.
or rebelled
at^ainst his
sovereign ?
or been im-
patient of
bUme,
or elated
with praise F
Wliohas
never
tliouglit
he sliould
be honoured
for ostenta-
tious deeds ?
or been
arrogant
towards sub-
ordinates ?
(66)
Who yst ))at neuer nas rebel
Ajeins hys souerayn %
Wo ist \2X be nome schel,
And nabbe noii agayn 1 264
(67)
Who yst ]»t neuere gollich nas,
Wanne chaunce at wylle come 1
Who yst )»at, wanne he preysed was,
Neuer at hej hyt nome) 268
(68)
Who hyst ])at neuer ])0)te
He scholde honoured be
For dedes fat he wroute, (HI)
Wanne men (ne) hyjt mytte se? 272
(69)
Who hys ))at neuer hejj^e dro^
Towarcl hys fat wes %
Ho hys [fat] neuer ne kedde W03
In boste to hys sugges 1 276
(70)
Ho nef wyf pompe y-schewed hym
3et of er fane he was 1
Nou ypocresy, kepe nym,
Eegnef , hyt nys no leas. 280
'(71)
Ho yst fat neuer nas yblent *
Wyf non surquydery ?
J)at hys, wanne a proud man hef y-ment
Of er fane hyt schel by. 284
(72)
Wo fat neuer ne dede f ous
He wole prede by-flej ;
}ef fat kebbede eny of ous,
Ich wo3t wel fat he le3. 288
263. ist, MS. hist, the h underdotted. For the sense of 11. 263-4 see note.
265. ysty MS. hyst, h underdotted. — gollickf MS. godlich,
274. wes, MS. tvas.
283. Jiep y-merU in MS. at the beginning of the following line, with a dot
after it. 286. wole, see note.
or pompously
assumed a
character not
his own ?
[leaf 196]
or been
blinded
with pre-
sumption ?
IV. The 7 Deadly Sins. 1. Pride, HeaH-sin. 2. Envy. 109
(73)
J)e man pe hym wole a-fayty
Of prede fat hys so he3,
Fol wel he ino3t hys weyti
Bofe fer and ne^.
(74)
For jef he let to nofe
))at he ne awaytef hy,
Ich segge hym wel to sofe
J)at ry^t proud schel he by.
(75)
For prede hys a senne of herte,
And bouute schewef hy
WyJ) kebbynges aperte
And weddyng* many a bly :
(76)
))or3 dedes of bostynge,
And atyr stent and say,
And oper suche )»ynge(8)
J)at men vsyef al day.
(77. ii.)
]?at of er feend of onde
Hys pryns and cheuetayn ;
J)at senne hys ryf in londe,
And naujt hys hyre wayn.
(78)
For sorwe he hef of gode,
And harm hys hyre blysse ;
In hyre pryncy mode
Jje hert[e] wait al fys.
(79)
J)ys senne hys ouer-nyce,
Ac holde schal hy be
)?e senne of meste malice
Ajeyns chary te ;
292
296
300
(112)
304
308
312
316
He who
wants to
subdue pride
in himself
must be con-
tinnslly on
his guard
against it.
Pride is a sin
ofthelieart,
maniresting
itself in
boastings
and goi^eous
attire.
The second
fiend is prince
of Bnoyt
that is, vexa-
tion at other
Deaf 196, blc.]
men's pros-
perity, and
delight in
their harm.
It is the sin
of greatest
malice.
296. ly, MS. he,
300. weddyri^ for wedyn^, clothing, O.E. ^ewlMian ? — Tnany a hly (O.E.
hlio)j MS. manyable.
302. sUrU K>r stendf pa. pple., O.E. sUSnarif to adorn with precious
stones ? — say, read gay ?
311. prynq/j read pryncely "i
110 IV. The 7 Deadly Sins. 2. Envy. 3. Wrath: Vengeance,
for love is its
prey.
and to betray
the good ones,
its aim.
Envy is a sin
of the heart,
mauifeatiug
itself by
aamaging
others
through
backbiting
and vilifying
the good
and Kind.
The third sin
is Wrath.
When a
man's wishes
and conceits
are crossed,
he meditates
revenge on
tlie opponent.
So Wrath is
ever fretting
and being
fretted.
[leaf 197]
(80)
Wamie loue hys here preye,
Al for to conf undy,
And wyl het to by-traye
))at wolde gode by. 320
(81)
Onde hys a senne of herte,
And bouute schewep hy,
To hanny and to herte,
Wanne hy dep bacbyty ; 324
(82)
Wanne hy holde]) hy wreches
))at god and hende bep,
And opere sonche plecches
Schewep wat onde dep. 328
(83. iii.)
))e prydde senne hys wrethe,
))at so meche hys itelde ;
Hyt makej) blod and brethe (H^)
Aboute ]}e herte aneld. 332
(84)
Wanne manne ne]) nan^t hys chaunce
to wylle, and alse ]}enk]},
He compasyp veniaunce
To hym pat a-jen clenkep. 336
(85)
And so hyt fret and hys y-frete
Euere in egrete,
And wanne hy het to meche hete,
Hyt lettep charite. 340
319.
322.
325.
327.
331.
333.
have to
1. 248).
334.
"^enk^ [:
338.
339.
het for he^y as 1. 339.
After schewe^ an nnderdotted w is written in MS.
wreches, MS. werches,
pleccJies, MS. plocches ?
bretJiej MS. breche (or broche).
chaunce^ MS. thoiiHC, for chorisCj a possible form ; if we retain it, we
alter the corresponding ryme-word ve^iiawice to veniatise (op. p. 94,
to wylle in MS. at the end of the preceding line. — alse = alse he, —
c^g?l^-eJ>], MS. yipithe. We may as well write ^eng^ [: clengp],
in egrete, MS. megrete, i-stroke wanting.
hy, read hyt 1 — h^ = he}>.
lY, The 7 Deadly Sins. 4t.C(y»etousness: Manwum-ioorship, 111
(86)
Tnne herte hys pys senne3ing<,
And bouute schewep mod
])0T^ cheste and mysdoynge
And wyj)-drawynge of god. 344
(87. iv.)
Coueytyse hys pe ferfe,
Ilych dropesy,
Wanne al pat hys an erpe
To hyre hys al besy. 348
(88)
And hou hy habbep by uerkp,
And mannes herte byset,
Fram gode and so ]>anne name y-ke3t
Seruise of mamenet.
(89)
))aj hy by herte senne,
Jet boute schewep hy
To mochel amang* mankenne
Jjoi^ wrang* an trychery ; 356
(90)
Jjorj jeskynge efter gode,
]}oi3 boi^ and pernor ^elde,
JX)rw wrechydnesse of mode,
And neuer more ful-felde. 360
(91. V.)
J)e fyfte senne hys sleupe (H'^)
Of pat man scholde do,
Hye brekep god[e] treupe
Wyp god and man also, 364
(92)
Wanne man letep adrylle
)?at he god 3elde schel.
And for-sluggyp by wylle
])at scholde men to stel. 368
846. fer^e, MS. furte. 349-352. See note.
353. ^, MS. ]fat,
354. schewep, MS. sc?ieut}>,
857. MS. yikytigefram (expnncted) efter.
367. foT'Sluggy^f MS. -slaggyy (corrected N.E.D.).
This sin is in
the heart,
manifesting
itself in
quarrels and
outrages.
CovetouineM
is the fourth
sin.
which b also
called
352 "^o'^Ji^Pof
mammon.
It is a sin of
the heart,
but mani-
fests itself
in avarice,
borrowing
and miserable
repaying,
and insatiable
wretchedness
of mood.
The iiah sin
is Sloth,
when a man
intentionally
neglects his
duties to-
wards God;
and man.
112 IV. The 7 Deadly Sins. 6. Gluttony: its 4 kinds.
[leaf 197, bk.]
whether from
S rem of
usineBS
or idleness.
Qlwttonv, the
sixtt^
and Lechery,
the seventh,
are sins of
the flesh.
Tliere are
four kinds of
Gluttony :—
1. consuming
too much
food;
2. and too
lickerishly;
3. devouring
too greedily
at meal'time;
4. eating be*
tween times,
if one is not
sick.
(93)
Of horte come]} ]}es senne,
And schewe[})] boute al-so
Hon hy lettej) mankenne
Of J^at scholde by do.
(94)
Hyt hys forwe besynesse
))at men for-slewyf hyt,
And ofer wyle for^ ^delnesse
God dede onido for-slyt.
(95. vi. vii.)
Glotonye hys |>e syxte,
And hys mo ine fleascfi y-do ;
And lecherye, fe nyxte,
In flesche hys senne al-so.
(96)
Ac glotonye entycyp
To lecherye her,
Ase ])at hy norysse];
Hote brondes pet fere.
(97)
Of glotonyes foure
Jje boke spekej) openlyche :
To meche fode deuoury,
And to lykerouslyche,
(98)
And to freche to fretene
Wanne man hijs tyme hep,
And out of tyme to hetene
))at none siknesse nep.
372
376
380
384
388
(115)
392
376. onidOf MS. enido (the i's have no stroke).
378. moy MS. me or wie, of which the following iiie may be only a
dittograph.
380. in JlescJie in MS. at the end of the preceding line.
381. entycifpy MS. entypy]^.
383. After Tm^ysse^^ hote (expuncted). 11. 383-4 probably ought to mn
thus : — ^at hy [also] noryssep
Ase hote brondes petfer.
385. glotonyes foure, Kblbing's emendation ; MS. glotonye hysfmtrK
389. And^ MS. Ando. 390. man, MS. men.
IV. Hie 7 Deadly Sins. 7. Lechery. iTicest, Sodoniy. 113
(99. vii.)
Of lecherye comep wreche,
Foul speche, and foul delyt,
Commune hordom, spousbreche.
Incest, and sodomyt.
(100)
And hys incest wyp kenne
))e lecherye so ;
And sodomyt hys senne
A3ens kende y-do.
(101)
By-feld bef men in slepe,
Ase glotonye hyt bryngep ;
And ofte hyt do]) moni kepe
])at man wakynge ]>encke]).
(102)
Ac ^ef euyl hyt come nau^t.
Dea[d]lyche senne next.
Ac hou hyt falle]) y-lome ne^.
Ech man nau3t y-wyst.
(103)
J^yse manere sennes seuene,
Ase ^e hys here ise^e]},
I-letteJ) men fram heuene,
And al dedlyche hy bej),
(104)
Wanne hy y-fou^t bep oper y-speke,
0))er y-don in stat
A3e pe lawe of god, to breke
))e hestes pat he hat.
(105)
Of alle pe sennes pa[t] per bep
))os berep pat los ;
396
From
Lechery
oomee foal
speech, and
foul delight,
common
fornication,
adultery,
incest, and
sodomy.
Incest and
Sodomy
defined.
400 [leaf 198]
404
408
412
These seyen
sins debar
men from
heaven.
and are all
deadly sins.
whether
committed
in thought,
or speech,
or act.
416
Of all sins
they bear
the prize.
393. toreche in MS. at the beginning of the following line.
395. spousbreche in MS. at the beginning of next Une.
396. sodomyt, t altered from e.
401. slepe, MS. sleau^; see note.
402, 404. hrynge^ : \Hmckep, read breng^ : "peng^.
405-408. I have transcribed these lines as they are written in the MS.
410. ^, MS. he.
411. I-leUe^f, MS. Me lette^
SHOBBHAM I
114 IV. The 7 Deadly Sins. All sins are included in them.
for ail others For euerech senne bat me deb
are included
in them. Longe]) to some of pos. 420
(106)
And her-by fou myjt, man, y-seo (116)
hou here ende hys sour ;
Nou loke her-in, pur charite,
And make hyt fy myrour. 424
Oretis pro anima domtni WilleZmi de
Schorham, quondam vicarw de chart iuxta
ledes, qui composuit istam compilactonem
de septem mortalib!^ peccaiis. Et omni-
[iif.i98.bk.] b-w^ dicentibt^ oracionem ^dominicam cum
salutacione angelica, XI* dies uenie, a
domino Symone, Archiepiscopo cantuarie,
concedunti^r.
419. de\f, MS. do^, 420. >(», MS. \e8.
421. And in MS. at the beginning of the following line.
V. The 5 Joys of the Virgin Mary, Mother of God. 115
V. \_^\t Jfihf^ |02S 0f i\t Virgin P^arg.]
(1)
MEche hys pat me syngep and redep, (117)
Of hyre ])at al mankende gledej)
Ibore "was here on erthe ; 3
And pey alle speke, pat spekep wyd tonge,
Of hyre worschype, and murye sounge,
Jet more he were werthe. 6
(2)
Jjyse aungeles heryep here wyp steuene,
Ase he hys hare quene of heue[ne],
And eke hare blysse ; 9
Ouer al erpe leuedy hys here,
And poi^-out helle gep here power,
Ase he hys emperysse. 12
(3)
Cause of alle pyse dignyte,
\>ox^ clennesse and humylyte.
Was godes owene grace ; 15
Wer-poi3 he ber pan heuene kyng* :
Worschype hys worpy ine alle pyng^,
In euereche place. 18
(4)
Al pat hys bone and vnder molde,
Hou myjt hyt bote hyt bowe scholde
To hyre owene mede 1 21
Wanne he pat al pys wordle schel welde
To hyre worschipe hys yhelde
For here moder-hede. 24
2. gledep, MS. gladep.
4. ]>ey = >«3. — alle speke, MS. ]>ey I alle 9peke,
6, ke = hy ; so, too, 11. 8, 12, 16. — werthe, MS. worthe,
10. hys = hy ys; so, too, L 17.
Mary is
worUi higher
praise than
all tmieues
on earth
can bestow
upon her.
She is Queen
of Heaven,
Ladv over all
earth,
and powerful
in hell.
because, by
the grace of
God,
she bore
the King of
Heaven,
who is Him-
self bound to
worship her
as mother.
116 V. 6 Joyz of tJie Virgin Mary : 4 on Earth; 1 in Heaven.
[leaf 199]
How can I,
BO foul, sing
of Mary?
Yet, sister,
yoa bid me
do so.
And with her
help, I will.
Her joys are
so many, that
no man can
tell them.
Four kinds of
them she had
hereon
earth.
(5)
Al fyse maydenes, wyf-out host,
Hy berej) god in here goste,
In hare holy })oujt[e] ;
Ac hy wyj>-oute mannes ymone
In body, and nau^t in gost a-lone,
To manne hyne broute.
(6)
Of hyre pat hys J^os dygne of take,
Hon myjte ich of hyre songes make,
))at am so foul of lyue )
And pou me bede, soster, synge.
And alle in-to one songe brynge
Here swete ioyen fyue.
(7)
To segge pat ich hyt maky can,
))at am so one-connende a man,
Dar ich me nau^t auanty ;
Ac tryste ich wolle to oure leuedy,
And maky hyt ase hyt wyle by,
And ase hy hy[t] wole me granty.
(8)
As man ine hys by-leaue ysep,
Ioyen of hyre so fele per bep,
I^e may hys no man telle,
Ase hy hap of hyre leue sone :
Hyt passep al mankendes wone,
And out of mannes spelle.
(9)
Four manere ioyen hy hedde here
Of hyre sone so lef an dere,
Wytnes opan pe godspelle ;
(118)
27
30
33
36
39
42
45
48
51
29. alone, MS. aJxme (Wr. corr.).
31. of take, read op-take, assumptat Matzner writes of lake (O.E. lac,
gift, offering).
34. And, read Ac'i (Kolbing*8 conjecture).
42. hy hy[tli, MS. hy hy ; Matzner omits one hy, — wole, distinctly so in
MS. ; Wr. woJde.
46. hys (not hyt) in MS.
V. 5 JoyB of the Virgin. The Ist, when Gahriel greeted her. 117
And alpe] come]) of fe blysse (H^)
)5at hye hej> nou, wyf-oute mysse.
So stiremes of J>e welle. 54
(10)
))e wylle ))at hys in paradys
Fol wel by-toknep fys auys,
WyJ) here stremes foure, 57
)?et oine]> out oner al J^at londe,
I^ys neuer erj>lyche man pat fond
Hon fele come of fe staure. 60
(11)
Jjys wulle hys god self man by-come»
Of hym pys ioyen beji alle y-nome,
And alle ine uour manere : 63
))e furste was wyji concepcioun,
))o ]>e angel gabryel come a-doun
Ine stede of messager[e]> 66
(12)
To brynge J>e tyfynge by-fore
J)at cryst of hyre wolde by bore>
Mannes trespas to ^elde, 69
For to brynge ous out of helle :
Wo mytte ])enche ofer telle
Wat ioye J^er y uelde ! 72
(13)
In na^areth, J»e ryche toun»
Aue maria was ]}at soun
Of gabrieles steuene ; 75
l>o was pat mayde wel ygret^
And wyp a present wel ageet
Fram vader oure of heuene. 78
(14)
So he was ine hyre ycome, (120)
For fleasch and blod of hyre to nome,
Ase pe angel hyre seyde ; 81
62. ofpCf MS. o/te ^ (Matzner corr.). 59. Nys, read Nes ?
63. tumr, MS. nout, Matzner notie = new ; but cp. 1. 49.
71. An o has been cancelled after mytte.
76. wel is the reading of the MS. ; Wr. was.
77. ivel ageetf Matzner weleget (for weleged)^ enriched ; see note.
all coming,
like streams
out of the
well of bliss.
as the four
streams
mnning out
of the well
[leaf 199, bk.]
in Paradise.
This well is
God Himself
become man:
from Him all
her Joys are
taken.
The first was
at the Con-
ception, when
the Angel
Gabriel
brought her
the tidings
that Christ
should be
born of her.
and greeted
her with
*Ave Maria.'
1 18 V. 5 Joysqfthe Virgin Mary, The \st. Hov) hiiid Joseph was.
So she con-
ceived Him
without
breakinff her
vow of dean
maidenhood.
Sidnt John
the Baptist
leaped in
his mother's
[leaf 200]
womb, when
she spoke
to her.
Joseph,
knowing her
with child.
would not
have her
stoned to
death, accord-
ing to the
law.
and rigoiced
when the
angel
appeared
tonim.
Inthisioy
should be
included all
her other
joys while
going with
child.
Ne hy of mannes mone neste,
Ne hy ne brek* nau^t hyre by-heste,
Ac euere clene a mayde.
(15)
Seynt johan fe baptyst on-bore,
\>o hy spek hys moder by-fore,
lite ioye he gan to asprynge.
Ely^abet wel fat aspyde,
Hou a spylede onder hyre syde,
And made hys reioyynge.
(16)
More encheyson hadde oure leuedy
loyous and blyfe for to by,
Wyf-oute prede and boste ;
For in hyre selue hy hyne fredde,
Fol wel hy wyste hou [hy] hyne hedde
])oT^ self ])e holy goste.
(17)
Joseph kedde ])at he was mylde,
))o fat he wyste hy was wyj> chylde,
A-wey he wolde alone ;
Ha nolde nau^t he were a-slawe,
Ne forfe y-iuged by fe lawe
To by stend wyf stone.
(18)
Ac ioseph was wel blyfe, aplyjt,
))o to hym cam f e angel bry^t,
To segge hym wat he scholde ;
Wel blyffere my3te be fat may,
))at was y-conforted al day
Wyf aungeles wanne hy wolde.
(19)
In f yssere ioye we scholde by-louken
Al hyre ioyen of uourti woken
))e wylest he jede wyf chylde.
84
87
90
93
96
99
102
105
(121)
108
111
84. ACf read Aa %
92. hy, MS. he,
95. [At/] inserted by Matzner.
100. he = hy ; so, too, 1. 111.
104. }>o, MS. So,
89. hyre^ MS. hys (Matzner con.).
Y.b Joys of the Virgin Mary. 2nd Joy, the Birth of Christ, 119
Of hyre [banne] hyt was god game,
))er-iime Jiet vnicom weks tame
]}at er ])an was so wylde.
(20. ii.)
l^et ofer ioye of hyre ycore
y Was of ihesus, of hyre ybore
A crystemasse ny3te,
WyJ-oute soi^e, wy|H)ute sore ;
And so ne schal Jier neuer more
Wymman wyp childe dyjte.
(21)
For so hy hyne scholde ferst auonge,
])er nes no senne Jier amonge,
Ne noe flesches lykynge ;
))er-fore of hyre y-bore he was,
Ase ]>e Sonne passe^t \ox^ \& glas
Wyf-outen on openynge.
(22)
In suafebendes hy hyne dy^te,
Ase hyt hys J>e chyldes ry^te,
And jef hym melk* to souke ;
))a} hyt were fustre of nyjt,
))er nas wane of no ly3t,
\>Q heuene gan onlouke.
(23)
Out com an aungel wy]> great leem
In-to \q feld of bedleem,
Amonges ]>e schepherden,
Te telle Jwit cryst was ybore ;
))er come singinde J^er-fore
Of angeles manye verden.
(24)
))anne sede he swyfe wel
Oracia plena, gabryel,
And pat hys " fol of grace " ;
114
117
120
123
129
132
(122)
135
138
141
The second
joy she had
at the birth
of Christ,
[leaf 200. bk.]
She had con-
ceived Him
without the
taint of sin ;
80 He was
brought forth
as tlie sun
passes
126 jhjough
His birth was
announced by
the angel to
the shepherds
in the field of
Bethlehem.
So it proved
true that
Mary was
•ftiUof
grace.*
112. See note. 114. ]>an, MS. \>ans^.
120. d0e, Matzner proposes be difiHe, Perhaps we ought to read
hyt dyjU. 122. n€s (Matzner nas), MS. nys,
126. Omission of on proposed by Matzner.
133. leem, second e, being written close to the m, looks like o in MS.
135. schep; MS. si^iop'i
120 V. 5 Joys of the Virgin. 2nd Joy, the 3 Kings' Offerings.
The ox and
ass in the
stable, seeing
tlieir Creator
[leaf 201]
lyint; in the
manger,
rejoiced in
their way.
On the eighth
day He was
circumcised,
and named
Jesus.
Great was
Mary's joy
wiien the
three Kings
from tlie East
offered their
gilts;
and Simeon,
wlien He
was presented
in the temple,
prophesied
of Him.
And when He
was twelve
years old.
Wanne glorye of hyre hys fol a-boue,
And pays igrad for hyre loue
Of angeles in place. 144
(25)
))e oxe and asse in hare manyour,
]>o ])at hy se^en hare creatour
Lyggynde in hare, forage, 147
Al one-knowynge J)a3 hy were,
Hy makede ioye in hare manere,
And eke in hare langage. 150
(26)
Ope J>e heje e3tynde day
He onder-^ede pe gywen lay,
And was ycircumcysed. 153
lesus me clepede hyne fer-uore,
Ase aungeles, er he were ybore,
Hys eldren hadde y-wysed. 156
(27)
Mochele ioye hy aspyde,
J)e kynges fre fat come ryde
Fram be easte wel iverre ; 159
Gold, myrre, stor, were here oflFrynges, (123)
))at he was lord and kyng of kynges
Wel by-toknede fe sterre. 162
(28)
\>o fat he scholde y-ofifred by
In fe templo domini,
Ase la3e ^ef fe termes, 165
Symeon, fe olde man, gan crye.
And spek of hym fur prophecye.
And tok hym ine hys earmes. 168
(29)
f)o he was bote twelf wynter aid.
And hej ine fe temple he seat wel bald,
And fa^ he speke smale, 171
146. creatour f MS. crecUtire.
150. Wr. i-verrey MS. tuerre (distinctly).
163. by, MS. be, 164. templo, so MS.
167. fur =/or (Matzner) ; or ought we to read "por^ (also spelt "pour^) ?
169. he, MS. ^.
170. ^7u2 ( = An) he^, MS. he^ he, but the he has been cancelled. .
V. 5 Joys of the Virgin, ^rd Joy, Christ's Besur7'ection. 121
Many man wondrede on hym pere,
Foi to alle clerkes ])at \>qi were
He ^af answere and tale. 174
(30)
Alyue uertu was hys childe-hode,
And so he com to hys manhode ;
Ine flom iordanes syche 177
He was ycrystned, \>e heuene onleake,
f)e fader of heuene doun to hym spake,
pe gost com coluere ylyche. 180
(31)
To pyssere ioye longye scholle
Alle fe ioyen pat hyre folle
Of hyre chylde god, 183
Fram pan tyme he was ybore
For al mankende pat was for-lore,
For[t] he deyde one pe roude. 186
(32. iii.)
1%E prydde ioye pat com of cryste (124)
-■ Hadde oure leuedy of hys opryste
Fram deapes harde hende, 189
Out of pe sepulcre per he laye,
Ase hyt fel pane prydde daye
After hys lyues ende. 192
(33)
Wet ioye of hym myjte be more
After suiche soi^ynge and swyche sore,
Ase hye yseye hine feye, 195
))anne isije hyne come to Ijrue a^en,
And euereft more alyue to ben,
And neuere eft to deyje] 198
(34)
))at he was lyf and strengpe and my^te.
And pat he kedde on Estre ny^tte,
Al ine pe d.awyynge : 201
He astonish-
ed the doctors
in the temple
with His
questions
and answers.
Having come
to manhood.
He was
baptized
[leaf 201, bk.]
in Jordan.
To this joy
belone all tlie
joys she had
from the
time of
Christ's birth
until His
death.
The third joy
of Our Lady
sprang from
Christ's
Resurrection,
wherelry He
showed tliMt
He was life,
and strengtii,
and miglit.
175. Alyue, read Al yne ? cp. p. 123, 1. 253, Aline ioye was hyre Tnende,
— ehylde-hode, MS. -Tiope, the > not quite distinct.
183. Read Of hyre chyld >e gode ? cp. p. 126, L 348, iesits 'pe gode,
186. FoH, until (Matzner), MS. For,
197. Omit And'i
122 V. 5 Joyz of the Virgin. Srd Joy, Christ* 8 re-appearance.
The earth
quaked,
and angels
from heaven
in white
garments
(leaf 202]
proclaimed
that He
was risen.
Then it
proved true
what the
angel iiad
said to her,
that* God is
with thee.'
Al J>a[t] was an erthe schok*,
And heuene aboue vnder-toke
Hys holy vppe-rysynge. 204
(35)
pBi doun come aungeles whyte ine wede,
And pat he was aryse hy sede,
And hare sawe was trewe ; 207
Jjat he ne laye naujt vnder molde
For to arsaye, ho so wolde,
Jjane stone hye ouqr-prewe. 210
(36)
))a3 ]2at he ine hys manho|) deyde,
Doniimta tecum. ])at a seyde,
))o pe aungel here by-redde, 213
())at hys to seggene " god es myjtte "), (125)
Ine ry3te sope hyt moste sitte
))et god-hop wel hyt kedde. 216
(37)
Nedde oure leuedy pyse blysse a-lohe,
Ac al hyre f rendes in hyre mone,
So meche was here pe more ; 219
For more hijs blysse god and clene
Among* frendes to habbe ymene,
After sor3ynge and sore. 222
(38)
pat hy were blype, po hye (here) sejen
So glorious alyue, wyp here e3en,
))et hy yseye er ine paygne ! 225
Furste a schewed hym wyp a fayre chaunce
To here pet hys ensample of repentaunce,
Marye magdaleyne. 228
(39)
And so hyseye hyne peter, and sepenes hy alle,
And per thomas of ynde, a k[n]owes yfalle,
Groped hys holy wounde ; 231
214. MS. godes myytte ; myytte = myUe^ myd \>e. ^^
215. sitte; Matzner^^, i e. fi^e^ fight.
223. Jiere MS. ; Wr. were (omitted by Matzner). — se^en, MS. si^,
229. hyseye = yseye = yse^, saw; MS. hygeye, Matzner hygede, hied. —
sepenes, first e resembling o ; Wr. sothenes, Matzner sothes,
230. Iii7i]owes, corrected by Matzner.
231. Groped, MS. Groped; cp. 1. 240.
Tliis joy of
Our Lady's
was so much
the greater
as sfie shared
it with all
her friends.
He showed
himself first
to Mary
Magdalen,
and after, to
all the
apostles.
V. 5 Joys of the Virgin, The Uh Joy, She sees Christ ascend. 123
Jjare he fond flescfi and blod myd fe bones,
An nou he gan to crye loude for pe nones :
" My lord ich abbe y-founde." 234
(40)
Houre lord hym answerde in ]}et cas :
'' )X>u leuedest, for ])ou se^e me, thomas,
pai ])ou me haddest y-founde ; 237
Ac, thomas, ich fe telle, yblessed hy bep,
1)0 ])at on me by-leuej) and nau^t me se]),
Ne gropyej) none wounde." 240
(41)
To J^yssere ioyen schoUe by yleyd (126)
Alle J>e ioyen fat moje be yseyd,
Ine wyttes o\>ei in mende, 243
Fram crystes resurreccioun,
Wat comepi hys ascensioun
At foorty d^^en ende. 246
(42. iv.)
I^E fer])e ioye telle ich may,
-■ pat fel opon J>e holy poresday,
Opone a mounteyne heje ; 249
Hi se^ ihesus, and opre some.
Of flesch and blod of hyre ynome,
Op in-to heuene steje. 252
(43)
Al ine ioye was hyre mende,
\>o hy seje here and oure kende,
Ihesus, hyre leue sone, 255
In-to pe blysse of heuene sty,
To agredy wor J>y scholde hy be
At hyre assuwpcioun[e]. 258
(44)
And jet ne were hyt nojt y-noj
One to agredy hyre looj
And hej ine heuene blysse, 261
Thonms,
having
touched His
wound,
cried :— * My
Lord, I have
found Thee!*
But Our Lord
answered : —
* Blessed are
those Uiat
[leaf 208, bk.]
believe in
Me, and do
not see Me.'
To this joy
are to be
referred all
her joys
from Christ's
Resurrection
until His
Aaoension.
The fourth
joy she felt
on Holy
Thursday
upon a
mountain,
when she saw
Jesus ascend
into heaven.
there to pre-
pare her own
assumption.
246. (20^071, MS. sojen (Wr. corr.).
249. mounteynef MS. mounte yne.
250. ffi (not he) in MS.
254. po, MS. ^0. 257. See note.
261. And (sst an) he^.
247. l>e/€r)>« in MS.
124 V. 5 Joys of the Virgin Mary. The 4ith Joy, Doomsday.
and also onr
places,
it being our
own fiiult if
after death
we do not
[leaf 203]
get there
with Uiin.
He will oome
down again
on Dooms-
day,
tojadgeand
reward men
according to
their deeds.
In order to
become
Ciirist's com-
£ anions in
eaven,
let us avoid
sin,
and crave
tlie help of
God and
Our Lady,
who is so
powerful,
and.
as the Gospel
tells us,
'Blessed
among
women/
All her joys
on Whit-
sunday,
and from the
time of
Christ's
Resurrection
until her
assumption
belong to
this.
Ac oure also, hyt nis non ofer,
For he hys oure kencle brofer,
))at leue we to wysse. 264
(45)
Ine hym ne schal hyt nati3t lang* be
\>dX we to hym ne scholle te,
Wanne we scholle wende hennes ; 267
Ac schel on ous, fat bej) onkende, (127)
Ne dra^e]) nau}t hys loue to mende,
And wrefej) hyne wyj? sennes. 270
(46)
And ^et he hys milde and sparyef some,
And ase he wente op, he wole come
A dbmesday wel bry3te, 273
For te trye manne dede,
And after dede ^iue mede
And iugement to ry^tte. 276
(47)
Betere red nys fer non hero
For to be crystes yuere.
And hy^ ine heuene blysse, 279
Bote felfe of senne to by-vly,
And bydde god and oure leuedy
))at hy ous helpe and wysse. 282
(48)
For hyre poer nys nou3t y-lessed,
Ac toup alle ofren hys y-blessed,
Sofe wyf and mayde ; 285
Ase fat godspel tellef ous,
Benedicta tu in mulierihus,
Eli3abeth hyt sayde. 288
(49)
Al here ioyen a lok-sounday.
And alle fe fat me aspye may,
))at hyre and erfe telle, 291
Al fram crystes ascencioun,
Al wat comf e hyre assumpcioun,
To fyssere loungy schelle. 294
265. schali MS. sch4iU (Matzner corr.). 274. tryCy MS. crye,
280. fet}^e (not fol^e) in MS. 291. arid = an.
V. 5 Joys of the Virgin. 5th Joy; her Ascent into Heaven. 125
(50. V.)
l^E fyfte ioye of oure leuedy (128)
J Not er[f]lych man hou hyt may by,
Ne fer-of [may] more aspye, 297
Bote ])at ])e gloriouse beerde
Out of fyse world (fe) gloriouse ferde,
WyJ) greate melodye. 300
(51)
One-couJ) to fe, man, hys J>es figure,
For fe offyce of hyre sepulture
Was al an heuene gyse ; 303
And toller hys man to heuene speohe
))anne be a best, ]>£^ man hym teche
Eeyson and mannes wyse. 306
(52)
J)er-fore nys J>er-of naut y-wryte,
For man ne mot nou^t her y-wyte
Wat hys so hej a steuene ; 309
Ac holy cherche der wel by-knowe
J)at hy ne folede none dea])es frowe,
]?at lowe]) ])at lyf of heuene. 312
(53)
Hyt hys y-wryte fat angeles brytte
To holy manne deafe alyjte
[J)et] her an erfe leye ; 315
In holy bok* hys hyt inome
pBi god hym self a wolde come,
Wanne hy scholde deye. 318
(54)
J)er-bye we mowe wel y-wyte,
pSL^ per be nau^t of y-wryte,
]>at cryst hym self was fere ; 321
Myd hym of heuene fe ferede, (129)
)>e eadi leuedy for to lede,
Most here no fend offere. 324
Of the fifth
joy of Our
Lady man
knows no
Peaf208,bk.]
more than
that the glori-
ous bride
gloriously
departed
from this
world.
in heavenly
wise.
It is written
that angels
desoen&d to
holy men
dying on
earth;
and it may
be assumed
that Christ
Himself,
with the
heavenly
host, came
down to lead
the blessed
Lady away.
/
^
y
299. (pe) omitted by Matzner.
811. frowe, MS. yro^e.
312. loiDef'= lo^pf MS. lotoeTf Matzner lowerth.
320. be MS. (Wr. he, Matzner corr.).
120 V. 5 Joy^ of the Vi/rgin. 5th Joy, Mary is Queen of Heaven.
body and
sou!
I
[leaf 804]
up into His
dwelling.
(55)
Hy wente vppe, my leue brofer,
In body and soule, hyt nys non o])er,
For cryst hys god and kende : 327
\)B.t body ])at he tok* of hys ojen,
Hon mytte hyt ligge a-mang* pQ lojen,
Wyf-oute honour and mende 1 330
(56)
))anne ich dar segge mid gode ryjte
]?at alle ]>e court of heuene aly3tte
Attare departynge ; 333
And cryst hym self a^eins hyre com,
And body and saule op wy]> hym nom
In-to hys wonyynge. 336
(57)
]>at hy hys quen, ase ich er mende.
Here grace hy may doun to ous sende^
Hire ioye to fol-uelle. 339
Ich hopye hy nele nau3t let ous spylle.
For he hys al to hyre wylle
Of ioye ))at hijs fe welle. 342
(58)
For of hyre wombe he hys fat frut,
Were-of ])es angeles habbe]) hare dut,
And men hare holy fode ; 345
£li3abeth, hy sede ])ys :
" Et henedictuB fructvs ventris
Tui, terns fe gode." 348
(59)
Of songe hys to fen ende y-brout, (130)
Ase fou best, soster, me by-so3t,
Ase ich bene my3tte &ede. 351
Nou syng* and byde J>e heuene queue
J)et hy ous brynge al out of tene
At oure mest[e] nede. AmeN^. 354
Oretis pro anima WilleZmi de Schorham,
quondam vicarit de chart iuxta Ledes.
337. \KUy read \^ar ; cp. p. 113, 1. 417. 342. ^ hys repeated in MS.
349. Of, Matzner (a, indefinite article).
There she is
queen.
and will not
let us perish,
I hope; for
He tnat is
the well of
bliss, is
altogiether
oompliant
to her will.
being the
fruit of
her womb.
as Elizabeth
said to her.
Let ns pray
her to bring
us out of
trouble.
VI. The Virgin ilwry is Noah's Dove, Sinai's Bush, etc. 127
VI. [#n % BuQin Parg.]
(1)
MArye, mayde mylde and frfe,
Chambre of f e trynyte,
One wyle lest to me,
Ase ich J>e grete wyj) songe ;
J3a3 my f et on-clene be,
My mes J)ou onder-fonge.
(2)
J)ou art quene of paradys.
Of heuene, of erthe, of al J>at hys ;
J>ou bere fane kyng* of blys,
WyjH)ute senne and sore ;
]?ou hast y-ryjt ])at was amys,
Ywonne fat was y-lore.
(3)
]?ou ert fe coluere of noe,
Jjat broute J)e braunche of olyne tre,
In tokne fat pays scholde be
By-tuexte god and manne ;
Suete leuedy, help fou me,
Wanne ich schal wende hannc.
(4)
J)ou art J>e bosche of synay,
J)ou art fe rytte sarray,
t>ou hast ybroujt ous out of cry
Of caleng* of fe f ende ;
J)ou art crystes o^ene drury,
And of dauyes kende.
(131)
6
12
15
18
21
Deaf 204, bk.l
Mary, Virjrin,
Chamlier of
the Trinity,
liflten to ray
song!
Tiiou art
Queen of
Paradtne,
Heaven,
and Eaith ;
Bearer of
the King of
bliss ;
oar Re-
deemer;
tlie Dove of
Nuah, ^
the Bush of
Hinai;
the true
Sarah.
24
5. MS. fct vn on clene, vn onderdotted.
1 28 VI. The Virgin Mary is David* 8 sling, Solomon* s temple^ etc.
Thonart
David's
SUng,
thy Son is
the Stone ;
thou the Rod
of Aaron;
[leaf 205]
the Temple
of Solomon ;
Wonder of
Gideon ;
Gladder of
Simeon ;
Judith, the
Fair;
Sweet
Heather,
chosen Qaeen
of Ahasuerus,
the mighty
Kiug.
Thou
Ezechiel's
Gate of Steel;
fair Uachel;
(5)
]?ou ert ]}e slinge, ])y sone ])e ston
J)at dauy slange golye op-on ;
j3ou ert fe ^erd al of aaron
Me dreye ise3 spryngynde :
Wytnesse at ham euerechon
J3at wyste of fyne chyldynge.
(6)
])ou ert ]>e temple Salomon,
In f e wondrede gedeon,
J)ou best ygladed symeon
WyJ) fyne swete offrynge
In ])e temple atte auter ston,
\VyJ> ihesus, heuene kynge.
(7)
J)ou ert Judith, fat fayre wyf,
])ou hast abated al ])at stryf,
Olofemes wyf bys knyf
Hys heuede fou hym by-nome ;
J)ou best ysaued here lyf
J)at to fe wylle come.
(8)
j3ou ert hester, fat swete fyng*,
And asseuer, fe ryebe kyng*,
Jjey hej) yehose to hys weddyng*,
And quene be hef a-uonge ;
For mardochQUS, fy derlyng*,
Syre aman was y-honge.
(9)
J)e prophete ezechyel
In hys boke hyt wytnessef wel,
]?ou ert fe gate so stronge so stel,
Ac euere y-schet fram manne \
J)ou erte fe ryjte uayre rachel,
Fayrest of alle wymman[ne].
(132)
27
30
33
36
39
42
45
48
51
(133)
41. lyf, MS. Uf.
46. >ey = )>«.
4G. he, read ]>e ?
47. For, not In ("Wr.), is the reading of the MS.
VI. The Virgins Maidenhood unbroken by Christ* s biQih, 129
the hill
spoken of
by Daniel
(ii. 85);
Emaus,
resting-place
of all wearied
ones.
In thee rested
Emanuel.
[leaf 205, bk.]
Thou hast
tamed the
wild unicorn;
thou art the
woman seen
by St. John
in tlie Apoci*
lypse (xii, i;.
(10)
By ry^te toknynge fou ert fe hel
Of wan spellede danyel ;
J)ou ert emaus, fe ryche castel, 57
J)ar restef alle werye :
Ine fe restede emanuel,
Of wan y-spekej) ysaye. 60
(11)
Ine fe hys god by-come a chyld ;
Ine fe hys wreche by-come myld,
Jjat vnicom fat was so wyld 63
Aleyd hys of a cheaste :
Jjou hast y-tamed [hyt], and i-styld,
Wyf melke of fy breste. 66
(12)
Ine ])e apocalyps sent lohn
Ise^ ane wymman, wyf sonne by-gon,
Jjane mow[w]e al onder hyre ton, 69
I-crouned wyj) tuel sterre ;
Swych a leuedy nas neuere non,
WyJ) fane fend to werre, 72
(13)
Ase fe Sonne takef hyre pas
Wyf-oute breciie f 013-out fat glas,
• J)y maydenhod, on-wemmed hyt was 75
For here of f yne chylde ;
Nou, swete leuedy of solas,
To ous senfolle be f ou mylde. 78
(U)
Haue, leuedy, fys lytel songe, (1^^)
j)&t out of senfol herte sprong< ;
A^ens fe feend fou make me strong*, 81
And 3yf me fy wyssynge^
And f a^ ich habbe y-do f e wrang*,
J)ou graunte me amendynge. 84
Oretis pro anima domini Roberti
Grosseteyte, quondam Episcopi Lincolmae.
60. wan y-spekep, MS. wany spekep,
65. y-tamedy MS. y tamend, n underdotted.
70. iuelf twelve ; same form p. 61, 1. 1726. 71. Swych, MS. sioyl.
83. wran^ [: strong : spron^ : songe\. The true Mid. -Kent forms are :
'^jyi'ang [: Strang : sprang : sang],
SHOREHAM K
As the sun
passes
tiircrtigh
glass withoat
breaking it,
so wasuiy
maidenhood
tmviolated
by the birth
ofOUrist.
Make me
strong
against the
fiend, and
grant me
amendment
of my sins !
130 VII. Fools think there is no God, Heaven, or Hell.
[leaf 206]
The fool Bays
in his heart :
* There is no
Qod'i
and I fear
that there are
many such
fools.
VII. #n % Crinitg, €xmixan, t|^^ €nst-
(1)
N holy sauter me may rede (135)
Hou god J>ourwe fe prophete sede,
Dauyd, y-wysse, 3
]?at f ol in hys herte sede :
* per nys no gode/ dar man nau^t drede
To don amys. 6
(2)
Seppe hyt hys so, hyt hys grete doute
J)at J>are be woxe of fare route
Man! a f ol, 9
J3at wenejj ryt, wyf-oute mysse,
J)at fer nys god ine heuene blysse,
NehellepooL 12
(3)
])at eny soche be crystene man,
God for-bede ! and naujt for J>an,
We y-soej) al day 15
J)at menye y-crystnedde were,
FareJ) ryt ase hy nere
Nau^t of fe fay. 18
(4)
And manye of ham ])at be]> so fel[l]e,
]?at ])a3 me godne sckele hem telle,
Nau^t hy^t ne gan]) : 21
4. 'Bj6ad\KU[\te]/ole^
7. Sep^, MS. pesse,
9. MS. ifani amdfdU,
12. hdUy MS. UUe.
15. MS. V3ey aoep,
16. Kolbing proposes to put a colon after dcty in L 15, and to write
menye \Hit.
21. ganp, read genp (for geitip) ? See note.
even Chris-
tians.
VII. If there is no Gody who holds up the heavy Earth ? 131
A^en hy clappej) J>ys and pat.
And manye of ham not neuere wat,
Ne wat he men]>.
24
(5)
To sechen hyt hys wel lytel prys
(136)
It is of little
Reyson to telle, fet hys y-wys,
u8« rdftBoning
with them.
Ac lete ham be ;
27
For, bote hy take a betere fay,
Atte last hy goj) to schame a-way,
Me may hyt see.
30
(6)
Ac 3ef fou wenst, man, J>at errour,
[leaf 206, bk.]
})B.t ])are ne be no sauueour
Ne of er lyf,
33
And hyt be for de-faute of lore,
Lest now wat ich segge more,
But, if you
are ignorant.
Wyf-oute stryf.
(7)
And 3ef fou [be] ylered man.
And onderstan[s]t ^et al for fan
No god ne be,
Ich acsy fe a questioun,
And, ase hyt longef to reysoun,
And-swere fou me.
(8)
Jje erthe hys heuy, wyf-oute wylle,
Jjat wey y-seof, and by al stylle
To gonne f rop.
Wat, hou faref hy fat hy nasynkef ,
Ase here kende were, hyt f ynkef ;
Ho halt ys op ?
36
39
let me ask
you a
question:
42
45
48
Who holds
the heavy
earth up tliat
it does not
sink?
25. sechen (dat. plur. ), Eolbing seek,
28. For, Kolbing Ac
35. h (underdotted) after toot in MS.
37. be supplied by Wright. — onder8tan{s]t, in the following line, would
rather suggest the ino. art (ert), but change of mood is found e&ewhere.
44. wey = we.
47. yynke^ in MS. (Wright ^enke\i),
48. Ho = who.
132 VII. An almighty Being must exist to hold up Earth, etc.
It has been
answered ;
there is no
need of sup-
porting it,
seeing that it
is solid and
bottomless.
This is fklse,
as can be
proved
[leaf SOT]
by the revo-
lution of Uie
sun, moon,
and stars
around it.
So there mast
be a supreme
Power that
holds np the
earth,
and the stars
revolving
round it.
(9)
Herto me seyf, and hef ysed,
To healde hy op hyt nys no ned,
Ne neuere nes,
For chisel, grauel, stones harde,
Ande here depnysse ry^t dounwarde
Hys endeles.
(10)
]?at ])at be fals me may aspye
By wytnesse of philosopbye
And clerkes f ele ; .
And fals ich may hit prouie wel,
pet hyt hys ned, and were ich schel,
By f ysse skele.
(11)
\>Q Sonne and monne and many sterren
By easte arysef swyfe ferren,
Ase ham y-worJ>e ;
By weste hy grendef, alle fyse,
And comejj a^en J>er hy aryse
Al vnder forfe.
(12)
)5os my^t wete wel, wo-so wolde,
J)e wolkne by-clepf al J)e molde,
And so hyt doJ> ;
Ne may hy nau^t ])anne be endeles
))at ])os be-go so hys and wes,
An ])at hys sou])e.
(13)
Ac saye ry3t J>os — and ich afowe
J)at euerech man hyt mo^t alowe
J)at reson bent : —
Hy^t hys a my3t of alle my3tte
J)at halt op ferfe and sterren bry^te
Aboute itrent.
51
(137)
54
57
60
63
66
69
72
75
78
55. 'pat pat, Kolblng ; MS. pa^ ]>€U.
60. skele, MS. skyle, 61. monne or moune ?
71. wes, MS. was.
VII. This Being of Might is God; His Son is Wisdom. 133
(14)
Jjys ilke mytte, for hyt wel may, (138)
BryngeJ) forfe a wyt of swete aray,
J)et no swech nys ; 81
For al ])at hys an he3 and lo3e
Hit schif t and ditte]) ase hys o^e.
And 80 hyt hys. 84
(15)
Wat mskep sonne, mone, and sterren
To certeyn go, aboute and ferren.
And f ayUef na^t 1 87
Hyt mot wyt and wysdom, neade,
\)et of ]>e mytte ])et ich er sede
Hys forJ>e ara^t. 90
(16)
Nou J>ou sixte wel hou hyt syt,
J)ys ylke my^te and eke J>ys wyt,
In oure boke : 93
J)e mytte hys fader of oure crede,
Wysdom fe sone, for wytti-hede
J)at he forf toke. 96
(17)
Euer was J>ys ylke my^tte,
And euer worf, bye gode ryte,
Ne say naujt nay ! 99
Hou mytte hyt [cesse], and eft by-gynne,
J)et nede nej> of none gynne,
Acaldomey? 102
(18)
And ase hyt hys by-fore y-nome,
J)a3 J>at wyt of f e mytte [come]
By kende wey, 105
J)at wyt was euere na])eles, (139)
J)e my^tte nys neuer wytles,
Ne by ne may. 108
This Power
brings forth
a divine
Wisdom that
disposes and
orders every-
thing.
[leaf 207, bk.]
The Power is
tlie Father of
our Creed,
Wisdom,
the Son ;
and as the
Power is
eternal.
so is the
Wisdom.
87. nayt, MS. nou^.
100. cese (or dcye) supplied by Eolbing ; cessCf p. 92, 1. 207.
134
VII. Christ was net made, fmt begotten.
This iit in
aooordanoe
with the
AUianuian
Creed, •ung
atcharah
nearly every
day:
•The Son is
of the Father
alone: not
made, or
created, bnt
begotten.'
pear 206]
Do not think
too much
about this ex-
traordinary
proHireation,
but believe it.
Father
and Son are
eternal.
(19)
Her-to acordej) oure fay,
Jjat holy cherche ne^ eche day
Wei merye syngef,
Ine a song* ofte by note
* Quicunqae uidt ' J)et hys y-hote,
Ey^t ase me singe]).
(20)
For fei hyt of fe uader seyj),
And of J>e sone to-gadere leyj),
In boke yset :
* J)e sone hys of fe fader alone
Engendred, nau^t ymad of mone,
Nef o|)e[r] wet.'
(21)
Folye hyt hys to meche to penche
Of J)e engendrure, and pynne adrenche,
Of fader and sone :
So ase hy befe, piy] euer were,
And soche by-^ete neuere nere
Elles ine wone.
(22)
Ac nau^t for)) fan, fat hyt be sof
Holy cherche to wytene dof ,
We wyten hyt wel ;
Ilef hyt, of er fou ert by-caut,
For ho fat nele by-leue hyt nau^t,
To helle he schel.
(23)
And f elke sone 3et naf eles
Ey^t ase f e fader hys endeles,
Ase my^t and wyt :
Jef euer was [fader], euer was sone.
For bef e reysoun and eke wone
Alowef hyt.
Ill
114
117
120
123
126
129
132
(140)
135
138
114. singepf Eolbing yingy.
120. Nef = ne of; wet, MS. wai, 121. ^riche, MS. 'pynche,
122. 'pynne = pe ynne ; or shall we read yryuTic ?
124. \hy\i so also Kolbing.
127. /orj) jwn ^for ^n.
VII. The Holy Ghost is Love, sprung from Power & Wisdom. 135
(24)
Nou we habbe)) uader and sone,
Ase hye bej) ry^t ine persone,
And J>an-chey8ouw.
Wat may fe holy goat nou be ?
Persone }>rydde in trynyte,
Nou herkne reysouw.
(25)
))ou sixt ]>et al ])at faif ary^t,
Be hyt Jjyster, be hyt ly^t,
To acord hys wyue ;
For ^ef fer were werre a-boue
Amang< pe sterren, and no loue,
Al hy to-dryue.
(26)
And bote a truwe loue come
Of ]>are my^tte and ])a wysdome,
Ne my^t hyt by ;
And ry3t of ham he moste come,
For werof elles te be y-nome
Can non ysy.
(27)
Euer-to lef fat loue were,
For my3tte and wysdom neuer nere
WyJ)-oute acord ;
For 3ef acord hem hedde yfaylled,
Ar ayder ofer hedde a-gaylled
Wyf wykked word.
(28)
Hou scholde my3tte maky wrake,
Ofer eny descord onder-take
WyJ) o^e wyt?
So nest, ac euer weren hy :
])anne moste loue euer by,
Nou f qu sixt hyt.
141
144
147
150
153
156
159
(141)
162
165
The third
Krson in the
inity is the
Holy Ohoet.
For, ■• the
eoonomy oF
the Un {verse
depends on
love and
harmony.
Deaf 806, bk.]
so a true Love
most spring
from the said
Power and
Wi8d<Mn>
thatooald
never have
been without
oonoord;
168
and as thcnr
are eternal,
so must
Love be.
147. wyiLe'i
148. werre^ Eolbing; MS. weyre,
162. fa, £[olbing ^re, 161. Ar = hare.
165. 0^, MS. e^,
166. 7i>68t = nes it.
136 VII. The Holy Ghost is one God with the Faiher and Son,
This Love is
the Holy
Ghost, who,
as the Creed
has it.
'proceeds
from the
Father and
the Son :
not begotten,
nw created;
[leaf 209]
and is co-
eternal with
them.'
These three
are really
one:
though
diverse in
person.
and in their
operations.
yet one God.
(29)
J)ys loue hys self fat holy spyry t ;
J)er-to acordejj holy wry3t
Ine ])ylke songe
J)at ich was embe, [of] oure f aye,
]?at holy cherche singe]) a daye
At pryme longe :
(30)
* J)e holy [gost] of [fe] fader ryche
And of J>e sone, of ofer ylyche,
So he f or[J>] comef ;
KoJ>er by-3ete, ne forfe i-wro^t
Of a^t J>at hys, ne forfe of no3t ' :
By lawe hyt nomej).
(31)
And euer was J>at holy spyry 3 1,
J)at ylke songe wytnessef hyt,
And more fer-to :
))at he schal by, and hys, and was
Ase fader of heuene ry3t endeleas/
And sone al-so.
(32)
Jet oure by-leaue wole onder-gon
J)at fyse fre bej) ry3t al on.
And nys no wrong* ;
J)^ hy be ine reyson dyuers,
god hyt hys, and stent in uers
Ine ]>ulke song".
(33)
])a3 my3te, wysdom, and eke loue,
Hy pre by, ase ich sede a-boue.
Diners ine werk*,
Ine hem self god hy bef ;
Kys non ])at a^t elles y-se])
So god [a] clerke.
177. comepf MS. cmn^ [: 7iom€>, 2 plur. Imperat.].
178. hy-^y MS. by-hete.
179. for^, K6\)a\rig formed. — tm?}^, MS. nau^,
184. he (or hyt ?), MS. hy.
171
174
177
180
183
186
<U2)
189
192
195
198
185. Ascy MS. ]^at.
191. and^ Kolbing ase.
190. reyson, read persone ? See note.
195. yjerk^ MS. work.
VII. Why the Three Persons of the Trinity are one God, 137
(34)
And iia]>eles ofte hy bef y-blent,
Jjyse clerkes, wyf here argument,
Ande gynnej) le3e ;
Hare 036 wyt, hyt hym by-kechej),
])at god so sotylleche seche]),
])at syt so he^e.
(35)
J)e fader hys god, for he may al ;
J)e sone hys god, for he wot al,
WyjK)ut[e] crye ;
\)G gost hys god, ])at one]) al,
Jet ne bej) hy bote o god al,
Kau^t godes fry.
(36)
J)a3 my3tte be to fe fader yleyd,
And wysdome of fe sone yseyd,
And loue pe gost*,
Jet hep hy J>re of one my3tte,
Of one wytte and loue ly3tte,
poT^ fay pe hyt wosf .
(37)
Nou J)ou syxt wel fat encheysoun
Of oure by-leue, and eke reysouw,
J)et o god hys ;
Jef fou f enkest forfer hou hyt may be,
Go nau3t to ni3 hys maieste.
To fenche amys.
(38)
["VTjOu hys al fys by skele ondo,
[jl\ J And by-leaue alegged fer-to,
J)at god hys he.
Nou we moste y-wyte more.
Of J>yse worldle some lore,
Hou hy3t may be :
201
204
207
210
213
(143)
216
219
222
225
Why Father,
Son, and Holy
Ghost are
each God.
[leaf 209, bk.]
And though
power be
attributed to
the Father,
and wisdom
to the Son,
and love to
the Ghost,
they are all
of one power,
and wisdom
and love.
Do not eo too
near God's
majesty
in reflecting
further on
this mystery.
228
201. k^, MS. lye.
199. y-blerUf MS. y hUndtt d underdotted.
202. by-kechep, MS. by ch (underdotted) kechep,
205. cU, MS. alle, U underdotted.
206. godf Eolblng ; MS. stoete, see note. — cUy MS. aZl (second I underdotted).
211. ^ over the line. 213. Kolbing supplies (>/' after loue.
216. In MS. this line is written in the margin. — ^y weakened form of }^ou.
138 VII. God made the World out of nothing.
Did the
World also
exist from
eternity ?
[leaf 210]
No: God's
omnipotence,
omniscience,
and supreme
goodness
entailed that
He should
create it.
and He made
it out of
nothing;]
for there was
neither form
nor matter,
light nor
darkness.
(39)
Wader J)y[s] worldle euer were,
Ofer a some tyme nere,
And Jjo by-gan 1 231
Euerte mytte hy nau^t by,
Ich schal fe telle reyson wy^
So]}e ase ich can. 234
(40)
For godes my^tte, ande eke hys wyt,
And eke hys wylle, to sofEry hy^t
So were W03 ; 237
For he hys almytty, ase ich er sede,
Al-wys, and wyl ine god-hede,
J)et hys yno^. 240
(41)
Ac 3ef he nedde fys world y-wrou3t, (144)
And my3te and coufe, and dede hy^t noujt,
Hyt were amys ; 243
Ac hys al-my3tte hys of suche entaylle,
And hys al-wyt, hoii mytte hyt faylle
Of fet god hys ? 246
(42)
He made hyt al, nys hyt non ofer,
And fat of nau3te, my leue brofer,
He made hys werke ; 249
For er he a-gounne hys work* so merye,
Nas nofer fourme ne materye,
Ne ly3t ne derk*. 252
(43)
Ne acombre nau3t J)y wyt any mo,
To meche to fenche hou hyt was fo,
Hyt [nys] nau3t worf ; 255
Hou man hyt my3te wete ich not,
For so to wytene, ase god hyt wot,
Comest fou nau3t forfe. 258
229. Wader = whether, MS. Fader, 232. EuerUy Kolbing EterTie,
234. So}^, Kolbing Soche. 238. he, MS. Je.
244. al-myyttey MS. al myytty. 245. al-tuyt, MS. al mytty; see note.
251. founne^ u over the line. 247. MS. al hy (underdo tted).
253. a7iy mo, MS. aiid mo.
VII* God is present everywhere, in everything. 139
273
(44)
Ac some mey acsy, war god was
J)o noJ>yng* of fe worlde nas,
Ne great ne smal) 261
J)er fe worlde hys nou, was he,
And 3et he hys, and euer schal be,
Ihole ouer al. 264
(45)
He hedde nede of none gynne,
Ne ^t now nef, to wonye ynne,
J)ou kepe nym ;
Jef fe falj) frof to be aposed, (1^5)
Sey, god nys nau^t in fer worldle aclosed,
Ac hy hys ine hym.
(46)
])a3 hy nabbe ende ne for]}e gol,
Jet ouer al he hys y-hol,
WyJ)-oute drede ;
Nau3t o del here, anofer fere,
Ase great body, as hyt were,
J)at al by-3ede. 276
(47)
J)ou wost he may by yj)03t of me
Alle yhollyche, and eke of fe
Wei betere, ich ply3te ; 279
He may by wel ine dyuers I03
Ky3t al at ones, wel yno3 :
J)at deijj hys my3tte. 282
(48)
J)yse wordle he made^ as ich er sede,
Al ase hy hys ry3t nou ine dede.
And I03 and he3 ; 285
Ine J>e gynynge of holy wryt,
Hou he hyt made ry3t per hyt sy3t,
Ich hyt yse3e. 288
268. /aZj), MS. faly,
271. %, read he ?
273. drede, Eolbing; MS. crede.
Bat where
was God
when there
was nothing ?
Where the
world is now;
267
or say, God is
not enclosed
in the world,
_^- but the world
270 is in Him;
[leaf 210, bk.]
and though
infinite. He
is entire
everywhere :
He is omni-
present.
140 VII. God, in six days, created all things good.
In six days
He created
all: heaven
antl earth,
water
and dry land
and plants,
the celestial
bodies.
and the
animals.
and lastly
man.
And all was
good;
[leaf 211]
for every
creature of
God must
needs be
sinless by
nature.
since He
loathes evil-
doings.
YHienoe then
comes all the
evil in the
world P
(49)
Ine da3es sixe he made hyt Ry^t :
Heuene and erthe and wolkne bry^t,
Jjet water te-dy^t,
Tren and gras and er))e dre^e,
Sonne and mone and sterren grey3e,
Jjat bej) 80 bry3t ;
(50)
Fo^eles, fisches ine pe depe,
Bestes, wormes for to crepe,
And a last, man ;
So ])at hyt was god and sad,
Al pys world, ))at was ymad
Of hym fat can.
(51)
Al hyt was god, wy))-oute lak*,
HartJ and nesche, wyte and blacke,
And al ))at wes :
Nedes godes creature
Moste be ry^t by nature,
Al senneles.
(52)
Jef quead so were of gode y-nome,
By ry^tte he my^tte be wyf-nome
Ey3t ase a qued ;
J)er-fore ne my3te he nau3t do wro))e :
Ac schrewadnesse bej) hym lofe,
And hys for-beade.
(53)
And sej)))e god self hyt for-beade,
Wannes come]) forfe al fat queadf.
So meche fer hys %
291
294
(146)
297
300
303
306
309
312
315
303. wes, MS. vkls.
306. senneles, MS. sennes Us,
307. y'rwinCf Kolbing y-come.
310. dOf Kolbing be.
311. hym altered from 7ie7n.
313. And, Kolbing Ac. — sep]>e, MS. ]>esse.,
. But He suffe^^s EvU to exist, to let us win Heaven, 141
And wel to donne apayne)) ueawe,
Ac hym apayne]) many a screwe
To do amy 8. 318
(54)
)5at god hyt soffre]), hou mey hyt be,
Se])])e of so great my^tte hys he
J^et, 3ef ha wolde, 321
He my3tte uordo pat hys quead, (1*17)
And lete ons libbe, and nau3t be dead 1
Hyt ]>ing)) ha scholde. 324
(55)
Leue bro|»er, 3ef he so scholde,
By J)e syker pat he so wolde,
Ac he hyt nele. 327
Ich kan pe telle reyson wy
He let y-worJ)e quead to by ;'
Nou harkne skele. 330
(56)
)}at alper-ferste ^at god schop,
Jjat was heuene, fer nys no wop,
Sop for to telle ; 333
For he hyt made of swyche aray.
For alle manere blysse and play
J>er to folfeUe. 336
(57)
Ac blysse hys, nys nau3t folfeld,
War-fore pat heuene hys al ydueld,
And 3et nou worp ; 339
Ac ich schel telle wat hys pat blysse,
And so we schoUe wyte to wysse
Hou quead comep forpe. 342
(58)
Jef pe by-falp auancement
Of 3efpe pat pe was yment,
Wel blype art pou ; 345
Sorely, Ckxl
might, and
ought to, do
away with it,
and let as
Uve?
If He ought
to. He would
certainly do
it;
but I will
tell you why
He suffers
evil to exist.
[leaf 211, bk.]
The first
thing He
created was
Heaven,
destined to
be the place
of perfect
bliss.
But bliss
would not
be perfect.
316. apayyie^i MS. apanye^,
317. many a screwe, MS. Truing ascrewe (Wright correx. ).
319. mey, MS. tneny, 324. Dot after ying}f in MS.
337. hys, Kolbing ther, 339. wor}), MS. ti)er\>.
344. }efpe, MS. ^efpe, 343. atLance-, MS. auence-
142 VII. Why Evil is. Strife is necessary for Conqued.
if the joy of
conquest,
than which
none is
greater, were
wanting.
And 3ef ))e falle]) to be eyr
Of a regne mechel and fayr,
More hys py prou. 34S
(59)
Ac nys no blysse ne no feste 0-^^)
A3eyns fe ioye of conqueste
)5et hys J)or3 god ; 351
Ne mey me more ioye aspye,
Jjane wanne a man )jor3 pur mestrye
KeJ> hys manhod. 354
(60)
And to great defaute hyt were,
}ef no ioye of conqueste nere,
So merye hys hy : 357
Nou sixt fou panne mytte beste
Hou ioye pat comep of conqueste
Mot neades by. 360
(61)
Nys gryt stryf wyJ)-oute queade,
And per conqueste hys, stryf hys neade,
And som yschent : 363
Jjanne nys hyt to god no wrang*
To soffre queade pe gode amang*
To auancement. 366
(62)
For 3ef quead nere in none pynge,
Jjer nere stryf ne contekynge,
Ne no wyp-sey ; 369
And jyf stryf nere, ne victorye,
So scholde ine heuene [faylly] (pat) glorye,
Ac hyt ne mey. 372
(63)
Jjer-fore per hys a maystre schreawe,
Wyp hym mo bep, and pet nau^t ueawe,
And neades mote ; 375
369. nOy Kolbing 7V(nt,%
371. Jm*^ omitted by Kolbing. Boddekker proposed to write — Hmi scholde
me haue ^at glorye.
372. t in hyt indistinct in MS.
373. maystre^ MS. mastrye.
[leaf 212]
But where
conquest is
there must
needs be
strife, and
some one
confounded.
And if there
were no
wron^ in
anything,
there would
not be strife
nor con-
tention, nor
victory
either, and
so the glory
of Heaven
would have
beendeficient.
There must
therefore
have been
some one
who.
^VII. Why Evil is. Lucifer began it : his War in Heaven. 143
For he hys heaued of schrewednesse, (149)
As god hys cheaf of alle godnesse
And alle bote. 378
(64)
Hou mytte schreaudnesse by,
Bote scherewen were hy
Jjat hy ferst ))ou3te ? 381
For god ne dede no quead in dede,
For al was god, ase ich er sede,
Al pat he wroute. 384
(65)
Jjes ilke screawe so hys ly3t-bam,
))at in-to helle god at-arn
Ferst for hys prede ; 387
Ac god hyne makede fayr yno3,
Bry^t ande schene, and he3est in I03,
Ferst ine hys dede. 390
(66)
Ac are he were y-niad parfyt,
Ase gode soffrede hy3t,
He waux wel proud? : 393
He wolde sette hys sete ryche
Of north half, and be god ylyche.
To be a-lowed. 396
(67)
And so he weny ferst by-gan
WyJ) gode ine heuene, and 3et te pan
Oper wel fele, 399
WyJ) hym pat helde wyp alle my3tte,
Angeles pat god hedde ymad bry3tte
In alle wele. 402
(68)
Jjys by-ganne schrewednesse (1^^)
Op an he3, ine heuene blysse,
Jje ferste day; 405
380. hy, MS. by. 383. For, Kolbing But.
386. ly^'bam, MS. ly^ banr. Kolbing reads the two Unas
^ereatoe so hy^ : ly^tbere, That god drove into helle fere ; but see
387. Ferst, Kolbing Than. 388. Ac, Kolbing For.
396. Twrth, MS. norch (Wright corr.).
398. te yan, Kolbing by than (temporal).
being diief of
evil, as Grod
i8 chief of
goodness.
began doing
wrong.
since God
Himself
could not
have done it.
And that was
Lucifer,
[leaf 212, bk.]
who waxed
proud, and.
wanting to
belilceGod,
first began to
malce war in
Heaven,
he and his
adherents.
: — Thes ilke
note.
144 VII. Why Evil is; arid why the Angels were not all good.
But they
were all
driven out
witli Lucifer.
Those, how-
ever, who did
not side with
the left, gprew
stable, so as
never to sin.
Two reasons
there are why
tlie Anfifels
had not been
made perfect
firat:
[leaf 218]
one was for
the good
ones,
that they
should
through pure
conquest
earn everlast-
ing joy;
the other
for the devil
and his
adherents,
that they
should be
instrumental
to the com-
pletion of the
glory of
Heaven, and
lose their
bliss
for the profit
of man.
Hy^t moste neades for fe glorye,
Elles hedde y-faylled fyctorye,
Ac hyt ne may.
(69)
408
Ac alle hy weren ydryuen out,
WyJ) lucyfer fat was so stout,
j)OT^ godes my3tte ;
Hy fat ne hylde wyf fe left
Sta[b]le woxe, fat neuere eft
Senejy ne my3tte.
(70)
Tuo skeles bef , fat me may wyte,
pat none nere ymad parfyte
Ine heuene ferst,
Er f e bataylle yended was
By-twexte god and sathanas
Jjat now hys werst.
(71)
reyson was for angeles gode
|pat chose ary3t, and faste stode
At f ylke dede :
For fat hy scholde, f 013 pur co[w]queste,
Habbe ioye euere to leste
For hare mede.
(72)
Jjat of er reyson was for f e deuel,
J5at he schal to mys wende hys cheuel
Jjor3 hys malyce,
So fat folueld were fe glorye, (1^1)
And hym seelf f or3 noble uictorye
Lys al hy[s] blysse.
(73)
Jef hy hade be mad parfy3t,
We nedde y-haued ry3t no profy3t
Ine heuene a-boue ;
411. \>or^, MS. ])o^r, 413. Stalb]lef so also Eolbing.
414. Senejy, MS. Sene yy,
420. werstt MS. worst, 428. See note.
432. Lys, Kolbing les.
433. hadet MS. I^ade, first e underdotted.
411
414
417
420
423
426
429
432
435
k^ II. Justification of the eternal punishment of bad A ngels. 1 45
Nou schal man be in hare I03,
And habbe ioye and blysse yno^,
And pes and loue.
(74)
And 8e])])e hyt moste nides by
Jjet soche schrewen were hy,
Ase gode hyt mente,
Hon yst fet hy ine helle slabbep,
And ])are-tou none grace nabbe])
To repente ?
(75)
Sappose here hijs o iustyse,
God and truwe in alle wyse,
And wys of rede ;
And dampnejj penes for to ordeyne
Pays in londe, nau3t fo[r] weyne,
Ne for queadhede.
(76)
Suppose he fat schel hem spy lie,
And honge)) hy wyj) grete wylle,
And hys wel glad ;
Ne he nef reuthe of hys em-cryste,
Jja3 hy neuere of peipe neste :
pes hys a quead,
(77)
For ])at he hys mansle3))e pur.
Of wylle of mysauenture,
To spylle blod ;
And he ))at mente hyt, pal iustyse
Hys to prey^ in ))ysse wyse
For hys wyl god.
(78)
So pou sixte fat me may dy3te
Quead for gode, and fat wyf ry3tte.
And so me def ;
438
441
444
447
450
453
456
(152)
459
462
465
who shall
now oecapy
their place.
But, why
are the fallen
angels con-
demned to
hell, without
the grace
of ever
repenting ?
Suppoee there
is a Judge
who con-
demns
thieves, to
secure the
peace of the
country;
[leaf 218, bk.]
and there is
another who
ruthlessly
hangs inno-
cent folk :
this is a
wretch.
while the
former is to
be praised for
his good
intention.
So bad things
may serve
for good
purposes.
437. yno^ in a later hand. 443. ^re-tou = per-to,
450. queadhede^ MS. quead heuede,
454. revihe^ MS. revoke. — em-cryste, MS. eny eryste.
456. >e/>J, MS. j^ef pe, 457. MS. ma/nsU^ >«.
465. d«f, MS. der (Wright correx.).
SHORBHAM
146 VII. Out of Lucifer's damnation came good.
Tims God
suffered the
Evil One
to fall into
perdition.
and suffered
his evil-
doing, be-
cause good
cumeoutofit.
[leaf 214]
Nor was it
done by Him
out of malice,
although He
might,
through His
frace, have
isposed the
willofLucifer
to choose
wliat was
right.
For, is it not
God's right
to grant, or
withdraw,
And hy pat dof hyt ine deade,
Wy)) hare wyl of schrewed-hede,
Dampnable bef.
(79)
J)08 mo^e we wel by reysoun scheawe
Jjat, fa3 god soffrede such a schreawe
Al for to spylle,
Hyt was for gode, ase ich er sede,
And lucyfer in hys raysdede
Was wykke of wylle.
(80)
And pare-uore dampnable he hys.
For he was [glad] to don amys,
J)o pat he my^tte ;
And god soffred pat ylke dede,
For god come prof, ase ich er sede,
Ase god hy3t dyjtte.
(81)
Ne hyt nys of god no malyce
J)e3 he hyni soffrede lese hys blysse
And alle hys wele,
Al pa3 he por3 hys grace my3tte
Habbe y-don hym wilni pat ry3tte ;
Nou harkne skele.
(82)
Hyt onbycome ine eche place
3ef ech [p]yng* hadde ylyche grace
To ioye and blysse ;
And ich mey 3yuen, and eke wyp-dra3e,
Al pat myn hys, by gode la3e,
Wyp-oute malyce.
(83)
Ne may nau3t panne god al-so,
War he wyle, hys grace do,
And eke wyp-dra3e.
468
471
474
477
480
483
(153)
486
489
492
495
466. ine deade, read in mysdede ? cp. 1. 473.
476. [glad\i cp. L 453 ; Kolbing greedy, or glad.
481. 710, MS. ne, 482. lese Kblbing, MS. lasse.
483. And Kolbing, MS. In,
484. pa3, MS. j>a^. 491. MS. myn myn, Kolbing myn o^e.
^11. Why God grants and withholds Cttom, is His Secret 147
Jef he wole, wy)K)ut malyce,
And wype-oute alle raanere uyce ?
Nys fys god laje? 498
(84)
}es, y-wys, god la^e hys :
Jjet hyt be al ase hys wyl hys
Hyt wyle wel by-come ; 501
Nys non fat conne dy3te hyt bet,
Al-J)a3 hyt penche wel on-net,
Hys wyl, to some. 504
(85)
)5er fat god wyle grace 3eue
Euer to libbe, hyt mot leue
Ine sauement ; 507
And far he wyle hys grace wyj)-dra3e,
Nys nau^t malyce, ac hyt hys la3e
And iugement. 510
(86)
Ac wy he grauntef grace to one, (1^4)
And soche and oferen grauntyef none,
Segge ich ne kanne ; 513
Bote fet hys hys priuete
Of hys domes in equyte,
Wyf wyl to fanne. 516
(87)
For fer nys nou3t of fysse wylle
Her to iugy, ac be we stylle.
We bej) y-let* ; 519
For dauyd ous to wyten dej),
In boke, fat godes domes bef
A grouwdlyas pet. 522
(88)
For hys ne may no wyt areche,
Bote fo f et hym self wyle teche
He scheawyf hy, 525
His grwe as
He likes r
498. ]>ys, MS. nys.
505. ^eue, MS. ^ytie,
608. hys, MS. toy\>,
514. See note.
516. layl, MS. uxL
501. Omit Hyt 'i
Certainly it
is ; for it is
fit tliat He
sliould do His
will in all
things.
[leaf 214, bk.]
But, why He
grants grace
to some, and
none to
otiiers,
is the secret
of His Judg-
ments,
which are a
bottomless
deep
(P». XXV. 7),
not to be
soundeil by
any man's
wit.
148 VII. The DemVs eternal Damnation justified.
Thus the
Devil and his
adherents are
damned to
eternal
ponisbment.
And this is
one of the
reasons why
they may
never repent:
[leaf 215]
As white is
set off and
heightened
by juxta-
Eosition of
lack;
as the wise
man seems
wiser in the
company ol'
fools ;
and as in
battle it
gives more
pleasure to
see all foe-
men fail ;
so the exult-
ation of the
blessed in
heaven
And fe he nele, hy bef pryue :
Al ))at y-ordeyned hef he
Mot neades by.
(89)
J)u8 fe deuel ydampned hys,
And wyjj hym al-so fat bef hys,
Deuelen wel mo ;
For fat fe grace of god him fayllef ,
Moche hys fe pyne fat hem eylef ,
And eke fe who.
(90)
Wy hy ne mo3e, ase ich er sede,
Wel repenty of hare mysdede
Lest enne skele,
j^at ich schal segge, ase ich can ;
Mo bef , ac f et longy te man
^e bef naii3t fele.
(91)
Swyf e fayr f yng* hys fat wyte,
And f er by-syde blak* a lyte,
Wel ydy3t ;
Jje wyte hyt f e uayrer makef ,
And [hym] selue more hyt blakef ,
And al hyt hy3t.
(92)
)}e wyse man f e wyser semef
Jjer f et menye foules dremef ,
And no reysouw ;
]>Q merrer hyt hys ine bataylle
)}et me sykf al f e vomen faylle,
And falle a-doun.
(93)
Jjys lykynge hys for heuene blysse,
Jjat leste schal wyf-oute mysse
Ase euere mo ;
528
531
534
537
(155)
540
543
546
549
552
555
526. he nelCf MS. henele, 527. hep, MS. he]>. 534. wTw = wo,
539. ac, MS. at. — longy, read longep'i 542. hlalif y MS. blold.
543. ydy% MS. ydryyt. 544. MS. "pe wyte pe itayrer hyt make}).
547. tuyse, MS. vryser. — semep, MS. sonep.
551. me sykp, MS. Tnsykp. 555. Ase, Kolbing And.
"VII. TJic DeviVs wo7'k is to breed Strife, Wrath, & Malice. 149
Jjar hys so meche fe more merye
Jje deuel ys ))at me[y] nau3t ne derye,
And helle also.
(94)
Hy J)et J)er hep so 111036 ysy
Wat peryl ascaped bejj hy,
And be fe blyfere ;
So ))at folueld fe ioye nere,
Bote euere helle pyne were,
And frynne wifere.
(95)
Ac wo bejj werfer for to by
Euer ine helle fanne hy
Jjer sech gelt hys 1
)5enne mey be wel fys skele :
)5a3 grace faylly ham to wele
No wonder nys.
(96)
And ase angeles fe faste stode
For heuer eft by-come gode,
And glad an blyfe,
Ry3t deuelen [so] for screawed-hede
Euer mo forse scholle brede,
And wrefe and nype.
(97)
Ac fo hy hedde ine heuene ytopped,
Wy nedde hy be ine helle y-stopped
For euere mo,
Ac Nau3t her in ))ys myddelnerde,
For to maky men oflferde,
And to mysdo 1
(98)
For fo hye weren out y cached,
And ou3t of hare I03 arached
For hare senne,
558
561
564
(156)
567
570
573
576
579
582
585
is the greater
because of
the existence
of a Devil
that can do
no harm, and
also of hell.
without
which tlieir
ioy would not
be complete.
[leaf 215, bk.]
And as the
angels who
stood firm
became good
for ever,
so the devils
shall for ever-
more be
breeding
violence and
wrath and
enmity.
But, why
have they not
been locked
up in hell,
instead of
being per-
mitted to
terrify and
tempt men
here on
earth P
556. \>ar, read ^at ? 557. de^iel ys, MS. deicelys,
659. mo^. MS. more. 660. be\>, MS. bey.
666. hy, Matzner, Spp. II. , s. v. guU, MS. by,
569. wele, MS. wole. 574. My^t deuelen [so], Kolbing My^t [so] deuelen.
575. 7no, MS. me (or ine, i-stroke wanting?) ; see note. 580. Ac, MS. At.
150 VII. Ma7b was not made perfect, that he might be tried.
When their
Elaoe in
eaven hud
become
empty.
God created
man, that
he should
win it for
liimself.
But he could
not have
won the
glory without
victory.
[leaf 216]
Therefore
lie was not
created per-
fect,
and one tree
in paradise
was forbidden
him.
And as he
was made of
earth, it was
fit for him
to be tried
on earth ;
and that is
why the
devils were
not loclced
up in hell.
687.
590.
593.
607.
614.
We mo^e weten liyt wel y-nou
Jjat al ydel was hare I03
Jjat hy weren ynne. 588
(99)
Aud one-by-comeleche ))yng* hyt were
Jef eny I03 ))er lefy were,
Seruynde of nou3t[e] ; 591
J)ar-fore god made mannes schefte, (1^7)
Jjat ylke I03 al for to crefte,
Ase god hy3t poute. 594
(100)
Ac manne ne mytte nau^t fe glorye
Crefte, wy))-oute victorye,
My leue brofer ; 597
For 3ef he nadde hy3t foi^ conqueste,
Folueld ne mytte be hys feste
Al ase ano])er. 600
(101)
J>are-fore god made hym god and wys,
And mayster ouer al paradys,
Ac nau3t parfyt ; 603
For trou J)[r]ynne god for-bead,
Ase he nolde nou3t be dead,
Nau3t take hyt. 606
(102)
And god reyson was fat he nere
Nau3t parfyt, ase ofer were
To-uore ysed ; 609
Ac, ase he was y-mad of erfe,
Ey3t here an erfe hyt was wel werfe
He were asayd. 612
(103)
))er-fore nas helle naii3t y-schet,
Ne deuelyn Jjer-inne nau3t y-det
Ine fare crybbe, 615
alf 80 also Kolbing ; MS. ase.
^efy MS. 3C3. — le^y, the e resembling in MS.
iyrefUy MS. crafte. 596. Read Crefte \al] ?
he nerey MS. henere, 611. wcr^e. MS. wor^e.
y'detf MS. y dut.
Til. To tenipt Adain, tJte Devil ttcrned into a Serpent. 151
For ))at hy scholde man asaye
Wa))er he was worpe for to deye
Ofer to libbe.
(104)
Ac po ]}e deuel hyt aspyde
J)at man hym scholde per abyde
To be assayde,
He pou^te gyle al onder-go,
For of fet he hadde her ydo
He was affrayde.
(105)
Nas wonder p^ he were aflfrayd,
For swype wel he was auayd
Of mannes stad ;
For after god semblant he here,
And he pou^te a fet hym uel er,
f)o he was ymad.
(106)
Ac hys enuie ajeins man
So great by-comej), pet al for pan
He nolde lette
psit he nold[e] man afounde,
And an hym, bote he mytte stonde,
Hys uenym sette.
(107)
And dede hym in an addre wede,
]}at best was of mest schreuhede,
Of alle beste ;
Hyt moste neades screwed by-come,
])o pat hy[t] hedde ine hym y-nome
Soch a tempest[e].
(108)
And he gan to pe trowe glyde
Jjat was for-boden, al forte abyde
After hys praye ;
(158)
618
When the
Devil dis-
covered that
man should
621 be tempted,
he made up
his mind to
use wile;
624
627
630
633
636
639
642
for he was .
afraid of
what he had
done before.
seeing that
man bore
the likeness
of God
upon him.
[leaf 216, bk.]
So he put on
a serpent's
dretts.
and glided
on to the for-
bidden tree.
645
623. Jier = er,
625. tuerej MS. wede (corr. Miitzner, Spp. II, s. v. anayen, erroneously
for auayen),
629. Tiely MS. tuel. 632. hy-c(yine\>^ read ly-comy pret. ?
636. aetUy MS. a&iUe,
152 VII. How the Demi, as a Serpent, tempted Eve.
Not daring,
however, to
assail Adam,
he tamed to
Eve« whom
he thought
to be less
Bteadtast,
and addressed
her oat (^
the tree:
'Why has
God forbid-
den you to
eat of all the
firuits in
paradise?*
[leaf 217]
* We eat of
all the trees,*
said Eve,
'but this tree
we must not
touch.
lest we
should die.'
'No/ quoth
the fiend,
' you shall
not; but Ood
knew well
that your
eyes should
be opened,
and you
should be
like gods.
Ac sore hyni drade for to faylly, (1^9)
And doTste nau3t adam asaylly,
Al for to waye. 648
(109)
Ac wel hym ]}0U3te ))at eue nas
Ka^t so stedefast ase adam was,
Jjat was hyre lorde ; 651
And ase hy come, he gan here knowe,
And to hyre speke out of fe trowe
Jjys ylke word : 654
(110)
" Leue dame, say me now,
Wy hej) god for-bode hyt 30W
J)et 30 ne mote 657
£ten of al ))at frut ])at hys
Here growynde in paradys
To 30ure bote 1 " 660
(111)
"We etej) y-nou," quaf eue, "y-wys,
Of alle ])e trowes of paradys.
And bef wel gled ; 663
Bote ]}ys trow mote we nau3t take,
For bo])e me and mynne make
God hyt for-bede, 666
(112)
And seyde, 3ef we fer-of ete,
We scholde deye, and lyf for-lete
And alle blysse." 669
" Nay," quaj) fe fend, " ac 3e ne scholde,
Ac he wot fol wel wet he wolde,
Jjat for-bead pys. 672
(113)
He wot wel, 3ef 30 J)er-of toke, (l^^)
Wyf e3en scholde 3e forf loke
Ry3t ase godes, 675
656. ^ow Kolbing, MS. now.
657. 3e, MS. he.
663. gled, MS. glad.
670. acy Kolbing )>a^.
673. He, MS. Je.
671. loel, MS. wel wel.
"VII. Adam and Eve ea^ the apple, and God qttcstions them. 153
And conne bo]>e god and quead,
And neuer fe rafer be dead
For hys for-bodys." 678
(lU)
J)08 he gan hyre herte ablowe,
And hy 863 J>at frut ine fe trowe
Was fayr and god, 681
And et frof, dame lykerouse,
And made ek* eten hyt hyre spouse :
Hy weren wode. 684
(115)
Anon opened pet boj^e hare e3en,
And naked ]>at hy weren y se^en,
And woxe of-schamed ; 687
WyJ leanes hy helede hem fer-fore ;
'Ne mytte hy no leng* be f or-bore
To be y-blamed. 690
(116)
Ac fo hy herde god speke,
Wei sone an hal by-gonne freke,
Wer J>et hy mytte. 693
" Adam," quaj) god, " wer my^tou be 1 "
QueJ) he : " lord, ))o we herde pe,
We were of fly^te ; 696
(117)
And nedes moste, lord, to 8o))e,
Al for fat we be J) naked bofe,
Ase uole fynges." 699
QueJ) god : " ho haj) y-scheawed 30U (161)
)pat ^e be]) bojie naked nou,
Bote 3oure Etinges 1 " 702
knowing
good and evil,
and should
never die
for it.'
.Tims he
swelled her
heart.
and she ate
of the fruit,
and made her
husband
eat also.
Perceiving
then that
they were
naked.
th^ covered
themselves
with leaves;
[leaf 217, bk.]
and when
tliev heard
God's voice,
they souglii a
hidmg'place.
' Adam,
wliere art
thou ? '
Said Adam :
* Lord, when
we heard
Thee, we fled.
becaase we
are naked.'
Quoth God:
* Who has
made you
aware of your
nakedness,
but your
eating ? '
683. Tnade, MS. irwden.
688. helede, MS. helde.
692. by gonne preke ; Kblbing by-gonne hy soke. The two lines probably
^ught to run thus : — Ac \>o hy herde godes speche,
Wei sone an hal hy gonne seche. See note.
701. 3e, MS. he.
702. Etinges, Kolbing doinges. E resembles or s in MS. ; but see note.
154 VII. Their Excuses. GocCs Doom on the Serpent and Eve.
Said Adam :
* The woman
made me
break Thy
prohibition.'
Then said
God to Eve :
« Why liaat
thou thu8
misled man?'
Eve an-
swered:* Woe
the while !
the serpent
has beguiled
us.'
God then
cursed the
worm.
[leaf 218]
pronounced
to the woman
her doom,
(118)
Sede adam wyferlyche to gode :
" Nedde ich y-broke nau3t fy for-bode,
Ne nau3t do so, 705
Nedde J)e wymman, lord, y-be
)?at to fela3e ])0U niadest me,
Hy dede me hyt do." 708
(119)
Jjo seyde god almy3ty to eue :
" Wy madest fou man mys-byleue,
And fous mys-went ? " 711
Ac fo seyde eue : "so wey ))at wyle !
Jje eddre, lord, wyf hyre gyle
HeJ) ous y-schent." 714
(120)
Jjo by-gan god speke to fat worm :
" For J)ou areredst feme storm
And alle fys hete, 717
Acorsed be fou bestes by-syde,
Opone fy wombe fou schalt glyde,
And erfe frete. 720
(121)
And ich schal makye contekhede
By-tuyce fyne and wyues sede,
And moche to pleity ; 723
So schal py power be by-reued,
J)at 3et schal wymman trede fine heued,
And J)ou hyre wayti." 726
(122)
So sede he wymman here lere, (1^2)
Hou hy scholde al hyre children here
Ine sor3e and stryf, 729
708. Hy, MS. Hyt^ but t nearly rubbed out. — dede^ MS. dede hyt.
712. MS. Ac so (underdotted) Jx?. — so wey \>at wyle, Kolbing sc wey
"pat ivyle.
723. pleity f Kolbing playte, MS, pleny.
724. Kolbing inserts ]>e after power,
725. ^et, 80 also Kolbing, with a query ; MS. ^ef.
726. Kolbing hyre [heel] wayti. See note.
727. So, read Jx? ? — here lere, Kolbing scholde lere (* should leam *).
Vll. God's JiidginerU on Adam. But let noGhristiande^air. 155
And J>et liy scholde lybbe her
Euere ine mannes dauiiger
Al liyre lyf.
(123)
To adam seyde god of heuene :
" For fou dedest by j)ine wyues steuene
J>et was for-hote,
Jjer[j)e] hys acorsed ine J>yne deade,
In swinched fou schalt fy lyf leade,
And ete ine swote,
(124)
Al wat |}ou art a3en ycome
In-to er])e |}at part of ynome,
Jjor^ dea]>es bends ;
For fou nart bote of poudre y-welt,
And a3en into poudre schelt,
Manne, at fyne ende."
(125)
JX)r3 fe fend, fat hys oure uo,
J)os by-ganne f erst al oure wo
Jjot we bej) inne ;
An J>os by-ganne ferst trecherye
J)or3 J)e feend, and ek^ enuye,
Manne for to wynne.
(126)
And wonderuol was fys assay,
And wonder-lyche 3ede man a- way,
Ly^tlyche y-lore ;
Ac wonder-lyche ^et forf niyt fan
Her ine fys world hys euer man
To sorwe y-bore.
(127)
Ac, crystene man, for al fys wounder,
Loke fat f ou ne go nau^t onder
J)or3 wantrokynge ;
For sof e apreued hys f ys sa3e,
Bof e by f e elde and nywe la^e,
Wyf-oute lesynge.
732
735
738
741
744
747
750
753
(163)
756
759
and gave
sentence on
Adam,
that he
should retarn
to dust,
of which he
was inade.
This was the
beginning of
all our misery
by tlie
treachenr of
the fiend.
[leaf 218, bk.]
Wonderful
was man's
trial, and
wondrously
came he out
of it, likely
to be lost.
But let no
Christian
despair for
that.
762
737. 8toi7iched for swiiuih-hed ? or simply an error for swinche ?
156 VII. Though Death was in the tree. Life was also in it.
Judidoas
was God's
ordinance;
for as the
fiend in
heaven, when
he strove
fcir mastery,
w:u over-
mastered,
so, when he
meant to use
secret wile.
God thought
to meet him
with the
same device.
For in the
tree was
death, as was
manifest
from God's
prohibition ;
[leaf 219]
but life was
also in it,
though
hidden from
the fiend.
It was not
for nothing
called Tree of
Life:
for, as man
was beguiled
through a
tree, he
should be
redeemed
on a tree ;
(128)
And skepjfol was fys ordinaunce,
\>^ man by-uolle so hard a chaunce
Jjor^ trycherye ;
For Jjorj mestrye fat lie uorf dro3
Jje feend in heuene lias hys I03,
Jjor^ pur mastrye.
(129)
Ry^t al-80, fo he gyle J)ou3to,
For to brynge man to no3te
Pryuelyche,
God almy^ty, fat hys wyl wyste,
A3eyns hym J)03te go by lyste
Al so styllyche.
(130)
For ine j)e trowe deaf was kene,
And fat god made wel y-sene,
Jjet hyt for-bead ;
And he weste fat god hyt sede,
Jef man f rof ete he scholde awede,
And eke be dead.
(131)
Ac lyf was al-so ine f e trowe,
Ac fat ne my3te be naujt y-kiiowe,
For god hyt hedde ;
For hyt was pryue for a wyle
A3e f e fendes priue gyle
Jje man for-ledde.
(132)
For nau3t nas hyt ycleped ne hys
Trou of lyne in paradys,
Ac wyste ;
For, ase man was f or3 trowe by-cou3t,
In trowe he scholde be for-bou3t,
Jjat f e fende neste.
765
768
771
774
777
780
(164)
783
786
789
792
764. by-uoUe may also be read by uelle in MS.
767. lias seems to be the reading of the MS. ; Wright has^ which makes
no sense.
778. Andy Kolbing For. — Ac, MS. 3c. — westc^ Kolbing wete (pres.).
781. ACy Kolbing And. 784. F(yr, Kolbing And.
787. nc hys, Kolbing y-wis. 789. Kolbing Ac [god hy(\ wyste.
VII. Mans Redemption was fore-ordained. 157
(133)
And pat was ine fe holy rode,
Jjor^ pe schedynge of pe blode
Of godes sone,
Ase ich her-af ter telle may,
Jjat he tok of a clene may
A3eyns wone.
(134)
Hedde he wyst per hedde ybe
Lyf for-boute ine pe appeltre,
He nedde assaylled
Noper adam ne non of hys ;
Ac are pe worlde was al pys
Was y-conseyled.
(135)
God wyste wel pat man schold erry,
And por^ on-boxamnesse uerry
Fram alle healpe ;
J)er-fore pat consayl was wel trye
A3eyns pe feendes foule enuie
To abatye welpe.
(136)
J)ys consayl, hou hyt scholde be,
Al was y-consayled of pre
Ere eny tyme.
Of fader and sone and holy gost,
Jjat ich was embe, ase pou wel wost,
Ferst in pyse ryme.
(137)
And was pat conseyl so ytayled,
Jjat hyt ne my3te habbe faylled
To bote of manne.
And certeyn tyme yset per-to,
And hou hyt scholde be y-do.
And wer and wanne.
795
798
801
804
807
(165)
810
813
816
819
and that was
on the Holy
Rood-tree, bj
the shedding
of Christ's
blood.
Had the fiend
known that,
he would
not have
assailed
Adam.
But all was
premeditated
nrom the
be^nning
[leaf 219, bk.]
by the
Trinity, .
822
and a certain
time fixed
for its being
carried out.
794. schedynge, MS. schewynge.
797. Kblbing inserts lyf, or hody^ between ))a< and he.
800. foT-Jxmtef TQAdfor-holel Kblbing for-houle {=■ for-lwle).
803. al yySy MS. arid hys. 812. of yre, Kolbing of [hein] |>re.
815. aae Kolbing, MS. ^. 817. Kolbing puts was after conscyL
158 VII. Why Salvationwas long delayed. Guilt of Adam's issue.
And so man-
kind toiled
here on earth
5000 years
and a half,
ere the time
of lite came.
One reason
wliy Go<l
deferred it so
long may
have been,
that Death
should mani-
fest his sway»
and man be-
come sensible
of his over-
throw.
and that the
fiend might
&ncy man
woald never
get out of
is misery.
Deaf 220]
But what was
the guilt ot
those unborn
when Adam
and Eve
sinned ?
By their
transgression
our first
parents
became
altogether
corrupted ;
(138)
And her mankende swank and dalf
ry3f fousend wynter and an half,
And 3et wel mo,
Er Jjane f e tyme of lyue come,
And deaj) man hedde for hys dome
And helle also.
(139)
J)et go[d] so longe abod, fe skele
Wel mey be Jjys, fat on of uele :
To mannes mende ;
For deaJ) scholde hys meystryes kefe.
And [man] forsopie and for-sef e
In deajjes bende,
(140)
Jjat [he] my3te ry3t wel y-knowe
J3at he was ry3t al oue[r]-frowe
And harde y-nome ;
And fe fend hy3t my3te wene
Jjet men out of so longe tene
Ne my3te come.
(141)
Ac her aryst a que8tio[u]n :
\)o fat adam was bro3t a-doun
And eue al-so.
Wet gelt hedden hy fat fo nere,
Jjet hy to def e ischape were,
And eke to wo ?
(142)
J)ou syxt, brofer, by fan by-fore,
J3at oure aldren were al for-lore,
Adam and eue ;
For far nas of ham no partye
Jjat nas tomed to vylanye.
So to by-leue.
829. skele, MS. skyle,
830. of, MS. 08.
836. otte[ryprmoe, MS. oue ]>reawe.
844. Jx) nere, MS. ]>onere (Wright con*. ).
825
828
831
834
(166)
837
840
843
846
849
852
f
VII. Baptism alone saves Children from Damnation, 159
(143)
Ac now be wey of ham y-come,
WyJ) flesch and blod of ham i-nome,
Jjet was ablowe
)5or^ pe fenym of pe fende ;
)5anne falj) ous rewelyche by kende
To soffry wowe.
(144)
And fos pat chyld to nyft y-bore,
pa^ hyt deyde, hyt wore for-lore
}ef crystnynge nere,
J)or3 pe flesch pat. hyt nome
Of hys eldren pat hyt of come,
Jjat wykkede were.
(145)
And neades moste [hyt], leaue broper,
Ry3t of ham come, and man of oper,
And be nature ;
For elles nadde man y-be
Nau3t y-lych gode in trynyto
}X)r3 engendmre.
(146)
J)a3 hy be por3 senne demeyned.
So nas hyt nau3t ferst y-ordeyned,
J)y[s] engendmre ;
For po man senne3ed in paradys,
Al chaungede pat flesch a-mys
To mysauenture.
(147)
Files nedde hyt be no senne,
J)y[8] engendmre of al mankenne
In al pys wone,
Ac senne-leas hyt hadde ybe,
Ase pe engendmre in trynyte
Of fader and sone.
855
858
861
(167)
864
867
870
873
876
879
and 80 are
we, their
descendants ;
but for bap-
tism, every
new-bom
child would
be lost,
having
sprung from
wicked
parents ;
as, indeed,
one man
must natur-
ally descend
from the
other, or
man's gener-
ation would
not have re-
sembled that
of Oodin
Trinity.
rieaf^SO.bk.]
Had man not
sinned in
paradise.
882
the genera-
tion of all
l^uuikinu
would have
been UU'
tainted with
sin,
like that of
the Father
and Son in
Trinity;
853. wey = we,
862. Eolbing would supply hap after hyt,
865. Eolbing connects tnis stanza with the preceding one, by putting a
^^^mma after vxre, 1. 864.
867. And, Kolbing All.
160 VII. The difference hehoeen God's and marCs begetting.
although
there is this
difference.
that God, the
Father, en-
sendered His
Son in an ex-
traordinary
way,
while man
haa to Mde
bis time of
engendering.
(148)
Ase mannes ylyche ymad of tre
May nau^t be al ase man may be
Inne alle fynge,
Ne godes ylyche, man, y-wys,
Ne may nau3t be al ase god ys,
Of heuene kyng*.
(149)
For god, ])e fader, hys leue sone
Engendrede out of alle wone,
Wyf-oute tyde ;
Ac man haj> certayn tyme of elde
Wanne he may engendrure ^elde,
And tyme abyde.
885
888
(168)
891
894
886. Nc, Kolbing }w.
Notes. Pages 1-3, Lines 0-70. 161
NOTES.
120/170 means page 120, line 170.
P. 1, Heading. Ps. Ixxvi. 4: "Memor fui Dei, et delectatus sum, et
exercitatus sum, et defecit spiritus mens."
1/9. io toisse^ for certain.
I/13. The spelling and for an, as in and handredj is most often found
in the unstressed prepos. an: — and honde, 1 9/507; and erfe, 107/2 58,
124/291 ; and he^, I2O/170, I23/261. The addition of the d is probably
merely graphic, and may be due to the reverse fact, that the unemphatic
conj. and is frequently written a?i, according to the pronunciation.
1/15, 16. crefUj to attain. Cf. 84/943, 54/1526, I5O/593, 596. Intr.
crefte to^ I8/476.
2/22. sfnind, O.E. sprin{g)d, active, vigorous.
2/26. To gile^ to (his own) deception, in self-delusion.
2/27. For the position of ^e* cp. 3O/824-5 ' ^<^h screade ^et also longe
hys godes hody^ etc.; 68/1622: Home ^het some n'>ene\> ligge in spoushopj
■^tid li\>e inh&rdome. We are reminded here of the M.E. poem known by
the name of * Long Life,' and may also compare the following passage in
the * Library of Early English Writers,* ed. by C. Horstmann, vol. i. p. 137
C' Our daily work,'' MS. Arundel 507 = MS. Thornton, p. 311) :—
And saynt Jerom sais : na thing so mikil bigilis man as \>at he knowis
"'^^oght \>e tyme of his life, \>at to him is vncertayn. db yt hightis he himself
^ng life, as he might at his will dryue dead ohake,
2/47. Now schewe \>is can hardly be strained into sense. It seems as
rf the eye of the scribe, in writing \nsj had been caught by the same w^ord
^t; the beginning of the next line. Did the poet perhaps write : Now
^^Hreaiois, as a sort of expletive, such as are not unfrequently found in the
»>ob- verses ?
2/48, 49. **Scala coeli caritas est, cuius gradus diversae virtutes."
-Honor. Augustod. (Migne, 172, 1239).
3/57. And pat may possibly mean 'if (that), even if, although.'
-Matzner does not mention the combination of that with and, either in the
Spp. or in the Gramm. ; but an instance of it is found in * Engl. Stud.* viii.
^SO: Moche eviU water shall ye fynde : whiche do sethe, and scomme hit,
^**d that hit be coid, or that ye drynke hit. It is as likely, however, that
the scribe of the Shoreham MS. should have miswritten \)at for J^aij here,
*® lie evidently did elsewhere, e. g, 6/148, 7/169, 59/1672, I46/484, etc.
-^ 'J some cases the error appears to have been detected by a later reviser,
^*^o accordingly altered the wrong \>at again into the correct J>aj, c. g,
®/2i9, 6I/1715.
3/64-70. It is hard to guess what the scribe can have meant by Of
^^^Umes&che. Varnhagen, 'Anglia,* iv. 201, referring to a passage on
Ac }pench ^ou nart bote essche,
And so "pou lo^e \>e,
And hyde god \>at he wesche
pe fdlpe fat hys in 'pe,
SHOBEHAU M
162 Notes. Page 3, Lirus 64-70.
supposes the original reading here to have been Of esscJie, He therefc
translates 11. 67-8 : ** Hier kann er sich nicht reinigen vom Staube" (he
he cannot cleanse himself from dust), dust (essche) meaning either '*d&
Irdische" (earthiness), or better, perhaps, "Schmutz der Siinde" (filth •
sin). This essche, he argues, was not understood by the corrector, wl
accordingly put screwn before it, the whole being intended for
(schrevmesse) = pravitas. But, apart from the error in the latter statemeKi'^^ ent
(the MS. having distinctly serett?-, not screw-, and, as Dr. Fumivall assur^^^s: jres
me, like the rest, in the original handwriting), I doubt whether esaehe ^ is
ever used in the sense of * foetor (sordes) peccati ' = fdjfe or fel\>e • of
senne, as Shoreham otherwise expresses it, which seems to me the onr Mrxuly
one agreeing with 1. 66 : And (ddey he to senne faUe]^. In the passa^^^^actge
referred to by Varnhagen essche appears in its literal sense of dusr ^g»_^st :
"Memento homo quia pnlvis es, et in pulverem reverteris." Waivir^^" -«i"g
however this objection, I do not think that by the adoption of Vamhagenr"^ ^n's
conjecture every difficulty is cleared away. In my 'Beitrage zr — "^"^
Erklarung und Textkritik des William von Schorham,' I observed th .^rrtfliat
the form m©3e, 11. 65, 67, could only be subjunct, or plur. ind. pres., eith- .m^:^^^^
of which was impossible here. Vamhagep questions my statement b^ ^y
pointing to two passages in * Ayenbite * where mo^e renders Fr. puetj ar"*" -^^^
must therefore be taken as 3rd sing. ind. pres. But is this quite certaim:™*^ ^^'
In the first passas^e, * Ayenb.* 10, — yef he hit wot and moyi hit do^ se ^^u
Je set e h pnet fairef there may as well be a change of mood, wldch is Ic^ t?
no means uncommon in conditional clauses. In the very sentence quot fa^^ ^^^J?^*^
by Varnhagen there is such an obvious change, Dan Michel translatim"^ ^^^f
the French s'4l ne V rent la ouil doit , , , ou s^il ne V fait oii conseU c^
sainte egUse by — hete yef he hit yelde \fer ha ssel (yef he hit wot and mo^
hit do,) o>per yef he ne dej? by \>e rede of holy cherche, — ^The second passag*'
* Ayenb.' 21, runs : \>et wen\> by more wor\> \>aniie he hy \ o)^r mare
j)amie he mo^e ; o\>er more coniie \>anne he can, etc. = qyCU cuide ptus «
qtte U ne wiut, ou plus pooir qxCU ne piiet, ou plus savoir qv^H ne tet^ et
But I do not really see why 171036 should not be subjunct. as well as
preceding hy, in spite of the indie, in the Fr. text, which is, * '
retained in the following can. There are even more passages than ».m«/«>^^ ^ , .
in * Ayenb.* to which Varnhagen might have referred in support of hi: ^* *"*
opinion that m>o:^e is used as 3rd sing, indie. ; for instance, pp. 104, 16^^^ .
193. In all these passages however the subjunctive is just as consisteir^ ^^'^
with English usage as tlie indicative. Unless, therefore, other evidenc^:^ ^va
be adduced, I cannot persuade myself that riMie ever represents the Sr^*"^^ ^^,
sing, indie, pres., at least in M.Kt. ; and I still hold that in our stanza w *^
must have been corrupted by the scribe from original may he (not::^ ^^te
particularly that 03 in 1. 67 is written on erasure). This is not ^^^-^S
incredible when we consider that h and 3 are often confounded in the ^*^* ^o.
For hy, 1. 65, may possibly mean for why (cp. the spelling ho for
who, IO8/275, 277, 281, 131/48).
As to pury, ). 67, it is of course the M.K equivalent of O.F^
purer* Stratm.-Bradley gives only instances of tlie pa. pple. pwreof^
Godefroy has it also as a verb neuter, but only in the sense of ' ^pureflE^ ^^h
fennenter.'
It may still be mentioned that Kolbing in his edition of ' Arthour an**
Merlin/ p. Ivi, footnote, thinks that for the unintelligible serewnessckt
shall probably have to substitute a word ending in -^lesae, such as^|nne»^^^^
[: wesschel. This conjecture rests on the doubtful supposition that OJ^^^'
sc became ss (i. e. voiceless a) in M.Kt ; and, besides, it overlooks the fac::^^^^
that the bob-verse cannot have more than one stress.
Notes. Pages 3-7, Lines 78-170. 163
3/78. " anima carnis in sanguine est," Levit. xvii. 11. — gisbe is here =
O.Fr. giste, resting-place.
4/83-86. CI Thom. Aquin., * Summa Theolog.* p. iii. quaest. 62, art. 5 :
*' Unde manifestum est quod sacramenta Ecclesiae specialiter habent
virtutein ex passione Ghristi, cuius virtus quodammodo nobis copulatur
per susceptionem sacramentoruin ; in cuius signum de latere Christi
pendentis in cruce fluxerunt aqua et sanguis, quorum unum pertinet ad
baptismum, aliud ad eucbaristiam, quae sunt potissima sacramenta/'
Cp. also Hugo de St Victore (Migne, 176, 92) and Petr. Lombard. (Migne,
192, 216).
4/87, 88. ^* Sacramentum est sacrae rei signum,*' August, Hugo de
St Vict, Petr. Lonib. etc.
4/89. F(yr gode^ truly, in good earnest ; cp. Fr. pour de hon. Tbe
phrase occurs in the same sense in Rob. of Gloucester; see 'Anglia,'
xiii. 284.
4/97. Instead of jmwe we ought to read oure^ or — what seems to me
preferable^to recur to the original reading 3a (O.E. ^ia), only changing it
into the Kt. 30.
4/101. to f>et stede^ to the place of those ; cp. the use of which for the
genit in Chaucer's * Prologue to the C. T.,' I 4.
5/1 1 1. A stress-syllable is panting here.
5/125. to stat, to the state of grace.
5/129-30. To pynes cdlegaxmce hie fere^ to tlie alleviation of the
torment in the fire (of Purgatory), pynes is genit.
5/132-3. Cp. Petr. Lombard. (Migne, 192, 892). **Nam prius purgandus
est igne purgationis qui in aliud saeculum distulit fructum conversionis "
(according to August, * De vera et falsa Poenit.,' c. 18).
5/139. The necessity of altering ey^en into earen or i/e(a)reH, as the
Kt. forms are, is obvious, not only because of the following Bht, but also
in consideration of the real practice at Extreme Unction, to which allusion
is here made.
6/142. We ought perhaps to read : hit (for he) his cd ydel,
6/147. ordinige is probably a mistake for ordininge (ordeninge^ from
orde(%)ni\ or odringe, from ordren. — tokne may possibly be miswritten for
tckne]^, or else tokne \>rmo^ may be an error for tohie Yrof ; see below, 1.
153. At any rate, the line, as it stands, is too long, while in the pre-
ceding one a stress-syllable is wanting at the end. We might perhaps
transpose Wd into 1. 146, after graunte]>,
6/165. In 11. 162-3 the effects of five sacraments are described, viz.
those of Baptism, Confirmation, Penance, Matrimony, and The Lord's
Supper. In 1. 165, therefore, we have to expect a mention of the effects
of the remaining two sacraments, namely, Ordination and Extreme
Unction. Ghrace refers to the former ; cp. 56/ 15595. : And grace Ofwyt
and of atictoryte \et \>yng hys ine \>e place. Consequently lyxves ought to
refer to the Extreme Unction. I take it as plur. of hrf. One of the
effects of Extreme Unction is the alleviation of the bodily illness of the
sick man, so that he may live on, if God thinks it expedient for him.
Cp. 1. 1105-6 : \>e bodyes enel \>at lihbe mey, And sone^ hit mey to-dryue;
1. 1144-5, )pat \>yngge hys aUeggoAince ofenel, To lyf^efhe schel loute,
7/170. nef(yr\)e occurs also 8/21 1, 25/676, 4I/1157, 66/1861, etc. (spelt
fur\f 43/1207) J andfor\>e 66/1877. I^ *^® N.E.D. the passage on 8/21 1-
13 is quoted under forthj A, adv., 3. d, and the meaning assigned to/or|je
is 'further, moreover, also.' This may be right indeed as regards the
meaning only. But the form of the word seems to me rather to connect
it with O.E. /urjsitm, M.E. for])e{n). What makes me think so is, that
164 Notes, Page 7, Lines 183-189.
f<yr\>e in at least four passages, viz. 26/676, 4I/1157, 72/2084, ^^^ 139/27I*. ~m^ '^^v
is used OS a distinct dissyllable, while the representative of O.E. for}?^ ^:^^^rx\^
thoui^h sometimes written for\>e in the MS., is always monosyllabic. —
iurede {frede, 1. 172), perceive.
7/1835. *A11 those things which betoken holy things, as holy water^-»^dt«r
etc., are sacraments of the Church; and of all sacraments (for o))er cf2^^=> c1
Zupitza's note to * Guy of Warwick/ 2nd vers., 1. 659) these seven are tlie^ f fci^tli
greatest' — This seems to be inconsistent with what had been said above, -^^.^•v*
I. 166 if. : Onstetidom and hisschoppyinge . , , . j>es seuene He\f h6licherche^^^^is:^''di
scicremens. The discrepancy is evidently owing to the poet, in compiling^ M'^K'-i"iin
his tract, following diiterent authorities. Before the middle of the 12thrff^ ^^ 2(
century, when Petrus Lombardns proposed a more adequate definition ■oft:<r>- m a
the term * sacramentmn,' and fixed the number and order of tlie sacra— j»"x: C3rj
ments as they were afterwards (about the time of Alexander de HalesJ^ei «^ I^Jei
generally accepted and finally sanctioned by the council of Trent, th^xJ^:^ th
opinions of the schoolmen differed with regard to what holy rites andt^^"^-^*"
things — according to the received definition of * sacramentum ' as * sacral -•^'^^^ra
rei signuni' — were to be numbered among the sacraments. Hugo de St.^^3 Si
Victore distinguishes three kinds of sacraments. He says, *De Sacra— -«*"^^''3
mentis,' lib. I. p. ix. c. 7 (Migne, 176, 327): **Tria genera sacra— J*"3^ ^*
mentoruni in prima consideratione discemenda occurrunt. Sunt eninnr:* mmhiih
quaedam sacramenta in (|uibus principaliter salus constat et percipitur.'rr*'^'^*"
sicut aqua baptismatis et perceptio corporis et sanguinis Chnsti. Alia^i^^-^"*
sunt, quae, etsi necessaria non sunt ad sulutem (quia sine his salus haberi-*^^^^^'
potest), proficiunt tamen ad sanctificationem, quia his virtus exerceri et"^^ ■* ®
gratia amplior acquiri potest, ut aqua aspersionis, et susceptio cineris, et"^^ « » ®
similia. Sunt rursum alia sacramenta quae ad hoc solum instituta esse^^^*?®*
videntur, ut per ipsa ea quae caeteris sacramentis sanctificandis et in — m:^^ '°"
stitnendis necessaria sunt, quodaramodo praeparentur et sanctificentur, vel^^"'^'^®'
circa personas in sacris ordinibus perficiendis, vel in iis quae ad habitura^T*"*^ *^""^
sacrorum ordinum pertinent initiandis, et caeteris huiusmodi« Primr^*"^*"*
e
»
08
ergo ad salutem, secunda ad exercitationem, tertia ad praepwirationeni^^'*^??^
constituta sunt." Cp. also lib. II. p. 6, c. 1 (Migne, 176, 439). In ^8*^^^^^!
* Summa Sententiarum ' he mentions the sacraments of Baptism, Confirm-^
ation, the Edcharist, Penitence (the heading of the chapter is only ** De
poenitentia," not " De sacramento poenitentiiie ; *' but it begins with —
*' Sacramentum poenitentiae," etc.), and Extreme Unction. Tract* vii.,
* De Coniugio ' (Migne, 176, 154) is probably not by Hugo ; but ^ _
Matrimony is expressly designated by him as a sacrament ("coniugii ^^4)
sacramentum ") in *De Sacrament.' lib. XL p. xi. c. 1 (Migne, 176, 479).
These all belong to the first class. Of the sacraments of the third class,
Hugo says (Migne, 176, 439) : '* Et ilia quidem quae administrationis ^^Z^f
sive praeparationis sunt, ordinibus cohaerent, quoniam et ipsi ordines (of
'which he treats in lib. II. p. iii.) sacramenta sunt, et quae circa ordines
considerantur, qnalia sunt indumenta sacra, et vasa, et caetera huias*
modi." — To the sacraments of the second class, " quae ad exercitationein
instituta sunt," he gives the name of " sacramenta minora," and says
(Migne, 176, 471) : " Ex his igitur sacramentis alia constant in rebus . . t
Alia autem constant in factis . . . Alia in dictis constant." Under these
three heads a great many minor sacraments are enumerated; "Aqua
aspersionis {hali ivater\ susceptio cineris, benedictio ramorum et cereomm
{li^t)j signa quorum sonitu fideles in unum convocantur" (bdryngynges)^
etc. Afterwards, when the number of sacraments proper had been
definitely fixed at seven, the minor sacraments of Hugo were comprised
under the common name of " sncramentalia."
18
Notes. Pages 7-8, Lines 192-207. 165
The author of the tract *De Caeremoniis, SacramentiB, OflSciis et
Observationibus Ecclesiasticis ' (probably Robertus Paululus, c. a. 1178)
already recognizes the seven sacraments as specified and arranged by the
Magister Sententiarum. But he still calls them 'the principal sacra-
ments' (Migne, 177, 388), which impUes that there were other sacraments
of minor dignity and efficacy. The same epitliet, ' principalia/ is given
them in the statute of the synod held in London a. 1237, Cap. ii. ; only
the order in which they are enumerated is slightly dififerent. It is clear,
therefore, that the poet in writing the passage on p. 7, where he niunbers
Kali water, holy bred, etc., among the sacraments of the Church, adding
that ofaUe o\>er sacremens \>es se'tiene he\> \>e grestty must have drawn from an
older source ; while, on the other hand, in the passage on p. 6, he simply
expresses the received doctrine of his own time, which had been accepted
also by the Church of England, and no longer admitted of any distinction
between "sacramenta maiora'' (or " principal ia ") and "sacramenta
minora." Cp. * Concilium Lambethense * (* Constitutiones Fratris Joannis
de Peckam'), a.d. 1281 (in 'Harduini Collect. Act. Concil.* vii. 861);
* Synod. Exoniensis,' A.D. 1287 {ibid, 1074). A later reader of the MS.
seems to have been aware that the poet's statement on p. 7 was not quite
in agreement with the established significance of the term * sacrament ; '
so, by way of emendation, he put in the words (in) cherche Qpese) sacremeiis,
without, however, making things any better for it.
For holy bred see D. Hugonis Mathoud ' Observationes ad Libros
Sententiarum Roberti Pulli' (Migne, 186, 1131); Mr. Simmons's note on
p. 336 of *The Lay Folks' Mass Book ;' Mr. Peacock's note on p. 89 of
Myrc's * Instr. for Parish Priests ; ' and * The Antiquary,* No. 101.
7/192. Cp. Thom. Aquin. *Summ.' p. iii. quaest. 69, art. 7 : **Respondeo
dicendum quod aperire lanuam regni coelestis est, removere impedi-
nientum quo quis impeditur regnum coeleste introire. Hoc autem
impedimentum est culpa et reatus poenae. Ostensum est autem supra
. . . quod per baptismun omnis culpa et omnis reatus poenae tollitur.
Undo consequens est quod efifectus baptismi sit apertio ianuae regni
coelestis." Gf. also * Synod. Exoniensis * (*Harduini Coll. Act. Concil.'
vii. 1075) : '^ Baptismi sacramentum adeo est necessariuni, quod sine co
non est salus, nee aliis quam baptizatis regni coelestis ianua aperitur."
8/195-6. We ought probably to read :
For who \>at entre\> jjer, he his
Yaa{iiyued eiiere more.
8/204-7. The right interpretation of these lines mainly depends on the
meaning of the verb reneye. In my * Beitiage,' etc., I expressed some
doubts as to whether reneye can be taken here in its usual sense of
" renegare," to deny, renounce. That something was not quite clear in
I. 207 as it originally stood in the MS. seems to have been felt by the
revisor of the text, who thought it necessary to insert may between m^n
and reneye. But this is of course a stupid make-shift Varnhagen
(* Anglia,' iv. 202) thinks he can get over the difficulty in the following
way. Relying on a passage in Dr. Morris's *0. E. Homilies,' ii. 197,
where the word man (= O.E. man) is apparently used to render the
Latin * diabolus,' he supposes that in 1. 207 too, moti (i. e. man) means
* the evil one ' ; and, adhering to the usual signification of reneye, trans-
lates wian reneye by — *to renounce the devil.' Plausible as this
explanation may seem to be, I am afraid there are some fatal objections
to it. In the first place, a form man = O.E. mun, is quite impossible in
the sound-system of the M.Kt. dialect, even if it were at all probable that
so exceptional a use of the word man as that inferred from a single
166 Notes. Page 8, Lints 207-208.
passage in the 0. E. H. should have survived into the Kt. of the 14thrf :*=^it^
century. Secondly, supposing that *^In wine etc. one cannot thronghKrC-^^ ng
baptism renounce the devil " makes any sense, it is not the sense require€E>^'x n
by the context here, whidi must be this: — "baptizing must be done incri «
natural water, and no other liquor (8/202-3). Therefore, one cannot^^^z^MrM^m
baptize a man in wine, or cider, or perry, or any liquor that never had, oso « >
has changed, the properties of water." This cannot, however, have beepcr^ ^^c
expressed by what Varuhagen takes to be the meaning of 1. 207. For.-mo""^*'
although it is true that the abrenimciation of Satan forms an e88entiar.s»^^At
part of the baptismal rite, it has nothing to do with the act of baptizin^^c^^zi
itself, t. e. immersion in water, or application of water by pouring ok<:>
sprinkling ("effusio, aspersio"), of which it is only an indispensable ^^J-^l
preliminary. According to the ritual of the Roman Church the abrennn-crfl:' «n
ciation is perfonned in the following manner: Priest: " Ahrenuidif Mf:^^ '^^^
Satanop.?*^ Snonsor. in behalf of the child? ^^ Ahrttnuvdiny Pr • ** Kk^^S- **J
Satanae?^^ Sponsor, in behalf of the child: ^^ AbrennntioJ'* Pr.: "E/
omnihis operibtis mis?^* Sp. : ^^ Abrenuntio.^^ Pr. " JJf owmfttw |)om|>/&.^ ^25-«p
eius?^^ Sp. : ^^ Ahrenuntio, Immediately after the abrenunciation th»«4^ ^'-
child is anointed with the oil of catechumens. Then follows th^*^-^ ^^
Profession of Faith, and the question of the priest : '*N,,ms bajptizarif^ ^^ i*»/
to which the sponsor answers : " Vclo ; " and it is not till all this ha»-«» mrKhs
been done that the priest proceeds to the administration of baptism.
See Martene, * De Antiq. Eccl. Kit.,* lib. i., cap. 1, art 13.
If, then, for these reasons, Varnhagen's interpretation of man rtneif
is untenable (as I believe it is), the question arises, — What else car
reneye mean here? It is with some hesitation that I venture to propose ^^^^^^^
the following solution. Godefroy, in his * Dictionaire,' has recordea ^^^j3^^~ -^
O.Fr. verb nier (nj/er, niter, neier), the signification of which in Mn.Fr-« *"^*- ^*
is nettoyerj jnirifier. It was used in a figurative as well as literal senses ^*^®*
as a few of the examples quoted by Godefroy will show :
Puis (yiit le cors lavd, et tres bienfait niei' (* Chans. d'Antiochey' viii. vs^ — • ^
1092, P. Paris). . .
De mes occidtes choses neie me. (Lib. Psalm. Oxf. xviii. 13) = "iii Mr^^ A
occidtis meis munda me."
Qiiant U fa acumfieniies,
Sifn sipiirs et ai niies,
K'il lie remest gotite ne lie^
^^6 ds oec/ite Tie ds roli/6
(Du Chevalier au barizel, 906, Meon Fabl. i*. 238.) Du Cange alsc^^*^'^^*
mentiones the word s. v. nectemre. With this verb nter, or neier, 1 air* \^^^
inclined to connect Shoreham's reneye. It is true, there is no O.Fr.** ^^^^'
authority, as far as I know, for the compound renter, reneier; but tlii»^ ^ "^
may be accidental, and is not, at any rate, a proof of its non-existence ^^^ ^
in A.Fr. The meaning of reneye then would be * to re-purify or cleans^^^^.
again * ; and this seems to me indeed an appropriate paraphrase of th^ ^^^g
notion of baptizing. Through baptism man is re-purified from all sins. ^^^~ .*
whether original or actual, with which he is polluted, and is restoredf^*-^
again to the former state of innocence. He cannot, however, be baptized. ^^^ ]
i.e. re-purified, in wine or cider or perry, or any liquor other than water: ^'^JI'
** Aqua exstinguit, mundat, et candidat prae caeteris liquoribus. Idcircc:^^?^
in baptismate camis incentiva exstinguit, peccatorum tam originaliunn^ ^y
quam actualium labem abluit, innocentiae candorem reducit, et dum sic^ ^^
coelestis Patris imaginem reformat, filios adoptionis regenerat.** (Huf'^^ -^
de St. Victore, Migne, 177, 170.)
8/208. The question whether it was permitted to baptize in ale,
was sometimes done for want of water, was put by the Archbishop
/
Notes, Fagc& 8-9, Lines 209-245. 167
N^ldros (Ni*aro8s = Throndlyem) in Norway to Pope Grep:ory IX., who
iecided it in the negative ; see Martene, * De Antiq. Eccl. Kit./ Jib. i., cap.
I, art. 14, 1.
8/209. V"^ — H«3» H3> one of the forms representing O.E ]>€ah, ]>eh.
8/210. * It does not tell for, is not accounted, water.'
8/21 1, ne for])e^ see n«te to 1. 170, above. Morris, * Specim. of E. E.,'
jrroneously explains /orJ?e as * froth, scum.'
8/216, 218. Cp. *Kt. Sermons' (Morris, O.E. M., p. 30) : ]>et water is
laturdioke schald .... \>at vnpi^ ^t is naturdlidie hot ine him sdue.
8/222. For tliis use of the partit. genit. see Zupitza's note to § 123 of
loch's Gramm. ii. ; Einenkel, ^ Streifziige,' p. 104.
9/230-31. * For if water loses its nature, baptism stands too pre-
mrious ; ' cp. 1. 238 : \Kd cristnynge may nan^t stonde, — te, weakened
form of to, — tealtet O.E. tealt.
9/236. ^vonde is imperat. : * avoid, refrain from, forbear; ' O.E. wondian.
In order to be qualified for baptism, water must not lose its properties
by any transmutation. This is what the poet illustrates in tlie preceding
stanzas. Thom. Aquin., *Summ.' III. quaest. 66, art. 4, puts it thus:
'* Quaecumque igitur transmutatio circa aquam facta est per artem, sive
commiscendo, sive alterando, non transmutatur species aquae. Undo
in tali aqua protest fieri baptismus : nisi forte aqua admiscatur per artem
in tarn parva quantitate alicui corpori, quod compositum magis sit aliud
luam aqua . . . Sed transmutatio quae fit natura quandoque quidem
Bpeciem aquae solvit : et hoc fit quando aqua efficitur per naturam de
substantia alicuius corporis mixti, sicut aqua conversa in liquorem uvae est
vinum, unde non habet speciem aquae. Aliquando autem fit per
Daturam transmutatio aquae sine solutione specie! : et hoc tarn per
Eilterationem, sicut patet de aqua calefacta a sole, quam etiam per
tnixtionem, sicut patet de aqna fluminis turbida ex permixtione terres-
trium partium. Sic ergo dicendum est. quod in qualibet aqua qualiterr
cumque transmututa, dummodo non solvatur species aquae, potest fieri
baptismus; si vero solvatur species aquae, non potest fieri baptismus.
Ad primum ergo dicendum quod transmutatio facta in aqua maris, et
Btiam in aliis aquis quae penes nos sunt, non est tanta quod solvat
speciem aquae." Hegarding the admissibility of an admixture of foreign
ingredients, he makes a proviso similar to that made by Shoreham in
II. 228-9, namely, that there should not be effected by the admixture
'* tanta resolutio corporum lixatorum in aqua, quod liquor plus habeat de
alien a substantia quam de aqua.*'
9/241-2. * For, to wash with what one comes to so easily, is nothing.'
9/243. -^^ londe may possibly mean 4n the country,' as on 145 /449;
or — m a wider sense — *on earth,' as I3/345. We may, however, as
well take it as a mere tag, with no great force of meaning (in which case
we had better put the semicolon after it). The phrase, which is common
in M.E., occurs also 1 8/499, IOO/47. Similar tugs are : in lede^ IO/257 ;
ine ke\>\>ey 1 9/502 ; in \)ede, 43/1209.
9/244-5. * There is none that cannot get it: whoever wants to have
it, let him try (and seek).' fmindej for /onde, is 3rd sing, subjunct.
That the abundance of water, and the facility of obtaining it every-
where is one of the reasons which make it the fittest matter for baptism,
and congruous, as it were, to the necessity of that sacrament, is often
insisted on by ecclesiastical writers. Cp., for instance, Hugo de St.
Victore (Migne, 176, 136): **Quare in aqua tantum baptismus fiat,
Haimo super Epistolam ad Homanos: Quaerit aliquis quare in aqua
solummodo et non aliquando in vino baptismus consecretur. Cui respondti
168 Notes, Pages 9-10, Lines 251-273.
beatus Ambrosius idcirco uniformiter id fieri in aqua, ut intelligatur quod,
sicut aqua sordes corporis aut vestis abluit, ita baptismus maculas aniraao
sordesque vitiorum emundando abstergit. Augustinus reddit banc?
causam, ut nullum inopia excusaret quod posset si vino Tel oleo fieret*^
Similarly Petr. Lombard. (Migne, 192, 845). Thom. Aquin., * Summ.' III.
quaest. 66, art. 3, says : '^ Respondeo dicendum . . . quarto, quia rations
suae communitatis et abundantiae est conveniens materia necessitatier
huius sacramenti: potest enim ubique de facili haberi." See also IV.
Sent. dist. III. art. 3.
9/251-2. "Amen,** when added thereto, confirms what has been said -
before. X>et to-fore^ cp. I68/S47 : pmt syxt^ hro\>ery by \>an by-fore >o^, etc.
The form of baptism founded on the words of Christ, Matth. xxviii. 19 :
" Eantes ergo docete omnes gentes, baptizantes eos in nomine Patris, et
Filii, et Spiritus sancti," has always been the most common, and is now
the only one admitted. There were, however, other forms in use, e. g, :
"Te baptize in nomine (domini Jesu) Christi," about the validity of^
which the opinions of the elder theologians varied. See Dr. G. L. Hahn,
*Die Lehre von den Sncramenten,' Breslau, 1864, p. 147; Martene, *De
Antiq. Eccl. Rit.,' 1. I. cap. 1, art. 14. Some of those forms were
expressly pronounced heretical (Martene, I. c).
9/254. Wi\>e-oute toane and echey without diminution and addition.
Cp. Myrc, IL 131-134 :
Englysch or latyn, wliether me sey\>i
Hyt suffyseth to thefeyth,
80 that \>e wordes be seyde on rowe,
Byyt as be-fore I dyde ^ow sckowe.
It was even thought an illicit diminution to leave out the words '* Ego
te baptizo/* which are, indeed, wanting in some rituals (see Martene,
1. I. cap. 1, art. 14, 19). This was decided by pope Alexander III. (Deer. 1.
III. tit. 42, c. 1): ^*Si quis puerum ter in aqua immerserit in nomine
Patris et Filii et Spiritus sancti, Amen, et non dixerit. Ego baptize te in
nomine Patris, etc., non est puer baptizatus.'* See also Thom. Aquin.
* Summ.' III. quaest 66, art. 5, ad secund. — With regard to additions, of
which Martene (1. 1, cap. 1, art 14, 16) gives some examples from GalHcan
rituals, if they did not virtually alter the sense of the words on which
the efficacy of the sacrament depends, and were not made with tlie
intention of introducing some new form not sanctioned by the Church,
they were not considered to be absolutely detrimental to the validity of
the sacrament. See Thom. Aquin., * Summ.' III. quaest. 60, art. 8.
10/260 ff. The sense is : * If a man were to be christened who has no
sign of (imminent) death about him (in which case any one might baptize
him), it has to be done by a priest at the church, the holiness of the
sacrament being such, that even the pope would not in the least be too
dignified a person to administer it'
10/263. 'So = O.Fr. si; cp. I2/331, I43/385 ; Matzner, Gramm. II. 125.
10/268. reaue must mean here * to tafce away (forcibly), to repel,' for
which we may compare Spenser, * Mother Hubberdes Tale,' 11. 23-24 ;
They sought my troubled sense how to deceave
With talke, that might unquiet fancies reave.
Cp. also reuefroy Langl. *P. Plowm.' C, xvii. 1.
10/271-3. At feUe cannot possibly mean *that fell, sinned,* as Morris
('Specira. of E. E.') explains it I would rather suggest that we may
take it in the sense of ' at full,' fede being the regular M.Kt. equivalent
of O.E. fyllo. The additions of the later corrector in 1. 272 may without
hesitation, be disregarded. — Olepi may stand for depi hi^ as sdioldy, ^Ij
Notes. Page 10, Lines 278-280. 169
1907, stands for schMe hy; myity, 73/2084, for my^te hy, and possibly
di^Uiy 12/317, for dhtte hi. In the same way, mot hym may be
expanded into mote hym^ it being not unfrequently^ the case that an
unstressed final e, wliich in scanning a line would have to be elided
before a following word beginning with a vowel or h, is omitted in
'writing. The missing infinif. {cridny) can easily be supplied from 1. 269.
€lepi must be an adverb. The sense of the stanza then is : ' He timt
gave (or gives ?) so largely water to repel the Fiend from us, gave all
men permission at full to christen men in case of need ; only they must
^christen) him in (the) water, and also pronounce the words.'
As to lay baptism, its restrictions io early times, and the gradual
extension of the right of baptizing in cases of necessity to all lay persons
"without discrimination of sex or creed, see Martene, 1. 1, cap^ 1, art. 3 ; W.
Smith and T. Cheetham, *Dict. of Christ Antiq.' I. p. 167.
10/278-80. This is one of the many corrupt passages (alas, too many I)
"where I must confess myself unable to restore the exact wording of the
original, though I believe I can guess at the sense intended by the
author. — In the first two lines of the stanza he says that when baptism is
administered by priests at the font, the recipient is thrice immersed in
"water, in honour of the Trinity. This was the ordinary mode of bap-
tizing. Other legitimate modes were, by single immersion (cf. Martene,
3. I. cap. 1, art. 14, 8), and by aspersion or effusion. The following decree
of the synod of Nimes (c. a. 1284) shows the practice of the Western
Church in the later half of the 13th century : " Praecipimus itaque ut
infans, quam cito natus fuerit, si periculum mortis sibi immineat, ita
<][Uod presbytero nequeat praesentari^ a circumstantibus masculis, si
praesentes fuerint, baptizetur in aqua calida, vel frigida, non in alia
liquore ; et in vase mundo, vel ligneo vel lapideo vel quolibet alio. Vel
«i vas haberi non possit, fundatur aqua super caput baptizandi,. et dicantur
^erba quibus debet aliquis baptizari. Vel si masculi praesentes no fuerint,
a circumstantibus feminis baptizetur ; etiam a patre, vel a matre, si alii
oion fuerint a quibus valeat baptizari . . . Infantem ter immergendo in
aqua baptizans dicat sic : Petre, vel Martine, ego baptizo te in nomine
Patris, etc. Si tamen una tantum immersio facta fuerit, erit nihilominus
l)aptizatu8 ... Si tamen tanta copia aquae haberi non possit, ut infans
dn ea totaliter mergi possit, cum scutella vel scypho vel alio vase aliqua
<|uantitas aquae super infantem effnndatur a baptizante, et effundendo
<licat baptizans : Ego te baptizo, etc." (Harduini * Act. Cone' VII. p. 904).
It is remarkable that in the constitutions of councils and convocations
held in England during the 13th century, when they treat of baptism, or
urge the necessity of parish priests instructing their flocks how to baptize
in cases of need, there is, as far as I can see, no indication of any other
mode of applying the water than by immersion. See, for instance,
the decrees of the synods of Worcester, a. 1240, cap. V., and Exeter, a.
1287, cap. II, English ecclesiastical meetings of the 14th century do not
seem to have dealt with the matter at all. In spite, however, of the
negative evidence, the practice of pouring out the water, which had from
early times been in common use at the baptism of the sick under fear of
approaching death ^'clinic baptism'), and which in the case of new-bom
infants being in penl of death is testified by Myrc, 11. 109-112, must have
been known also to Shoreham. There can be little doubt that in the
passage in question he alludes to it when he speaks of the vxiter ikest on
time, and says that it should be poured {to hede — to offer ?) upon the
heaa. It is only the meaning of the words a clo\e within the context
that does not seem to be quite clear. For a possible explanation we may
perhaps refer to the fact that those who were baptized in the ordinary
170 Notes, Pages 10-12, Lims 281-317.
way at the font used to be immersed in the water with their bodies
absolutely naked; see Martene, 1. I, cap. 1, art 14, 9; *Dict. Christ.
Antiq.' I, p. 160. When, however, in case of urgent need, the water was
poured over the head only, it would not seem to have been necessary for
the baptized to be unclothed for that purpose ; and tliis may possibly be
indicated by a cl6}^e,
10-11 /28 1 -87. The reason why the water should be poured on the bead
rather than any other part of the body is thus ^ven by Thorn. Aquin.,
whom the poet closely follows (*SuTOm.' p. iii., quaest 66, art. 7) : •*, . .
principalis pars corporis, praecipue quantum ad exteriora membra, est
caput, in quo vigent omnes sensus, et interiores et exteriores. Et ideo,
si totum corpus aqua non possit perfundi propter aquae paucitatem yel
propter aliquam auam causam, oportet caput perfundere, in quo mani-
festatur principium animalis vitae. '
In regard to the question whether a child can be baptized before it is
born, WiUiam strictly adheres to the opinion maintained oy Petr. Lombard,
on the authority of Isidor, * De Summo Bono,' and August.. * Epist. ad
Dardanum,' " Quod in niaterno utero nullus baptizari potest. A some-
what modified view is taken by Thorn. Aquin., * Snmm.* Ill, quaest 68,
art 11. He says: " exspectandum est totalis egressio pueri ex atero ad
baptismum, nisi mors immineat. Si tamen primo caput egrediatur, in quo
fundantur omnes sensus, debet baptizari periculo imminente, et non est
postea rebaptizandus, si eum perfecte nasci contigerit Et videtur idem
faciendum quaecumque alia pars egrediatur periculo imminente." As to
the latter point, however, ho is not so positive ; cp. also IV. Sent dist.
6, quaest 1. The practice recommended by Thomas was afterwards
generally adopted ; see the Statutes of the synod of Nimes (1284) : " Si
vero, muliere in partu laborante, infans extra ventrem matris caput tan-
tum emiserit, et in tanto periculo infans positus nasci nequiverit, mfundat
aliqua de obstetricibus aquam super caput infantis dicens : Ego te bap-
tizo," etc. Cp. Myrc, 11. 91-96. The same Statutes also contain the
proviso that, if a woman should die before giving birth to the child, and
the latter be supposed to be still alive within the mother^s womb, the mid-
wife should rip up the mother in order to save the child's life, and baptize
it ; for which we may also compare Myrc, 11. 97-109.
11/301. weye\> is formally equivalent to O.E. weyi^. The strictly Kt
form would be we:^e\>. It is used as an intrans. verb in the sense of ' to
move ' or * be removed * (from heaven).
11/303-5. The reading of the MS. seems to be hopelessly corrupt ; but
the sense of the whole passage must clearly be this : If any doubt arises
as to whether a child is baptized, or whether the form essential to the
validity of baptism has been duly observed, the child is to be re-baptized
^^sub conditione," the Latin formula (englisht in the following stanza)
being': ^^ Si baptizatus es, ego te non baptize ; sed si nondum baptizatus
es, ego te baptize, etc." See Martene, 1. 1, cap. 1, art. 16, 9. There are
several canons of provincial councils enjoining priests to be very careful
and particular in their inquiries about the form employed at the previous
baptism. See, for instance, * Const. Ric. Poore ' (c. a. 1217), cap. XVIII. ;
* Const Prov. S. Edmundi' (c. a. 1236), cap. XI. ; Synod. Wigom. (a. 1240),
cap. v.; Concil. Lambethense (1281), cap. III. ; Synod. Exon. (1287), cap.
II. ; and cp. also Myrc, 11. 560 ff. If tuene]), 1. 303, is right, we shall
probably have to alter geniep, 1. 305, into genep, which may stand for
geine^^ avails, serves ; cf. note to p. 130, 1. 21.
11/310. by-thuixte [: icristned] is evidently a blunder of the scribe;
but I do not know how to emend it.
12/317. diitti may possibly stand for diitte hi (sc. the ciistn/ynges) =
Notes. Page 12, Lines 322-336. 171
* administer them/ For tliis particular meaning' of tlie verb cp, the fol-
lowing passage in * Ayenbite,' p. 147 : And ^pous hit hat zay^vte peter ]>et fc
ptodnesse ])e^ god oiis hep y-lend, pet toe hise di^te to mire nixte = Et end
le cofnmande saint Pierre qiie les graces qxie Dieit no^is a presides, que nous
les aminiatrons a nos proesmes,
12/322. mid none ginne, as below, 1. 32fi, mid ivone liste, by no con-
trivance, by no manner of means ; cp. also 28/637, 641.
For the two substitutional modes of baptism mentioned in the follow^p
ing stanza, viz. baptism of blood (" baptisma sanguinis *'), and baptism of
the Holy Ghost (^^ baptisma flaminis, sive Spiritus Sancti '*), consult
Hugo de St. Victore (Migne, 176, 131-133) ; Petr. Lombard (Migne, 192,
S17); Thorn. Aquin. *Summ.* III., quaest. 61, art. 11 ; IV. 8ent.dist. 4,
c^uaest. 3, art. 3.
12/331. The meaning of the term prim(i)sinen^ primseneuy is eluci-
dated by a quotation in * Ayenbite,' p. 188, from Sulpitius Severus, *De
>rita Beati Martini.' The Latin text runs thus: ^^Martiims adhuc cate-
cjliumenus Ivic veste me cootexit'' (Migne, 20, 162); and this is rendered
fcy — Martin yet nou yprim^sened me hep yssred mid ]iise dopey — yprimaefned
^corresponding to " catechumenus."
Catechumens used to be initiated into the Christian communion by
"the sign of the cross and imposition of hands. In addition to this primi-
'tive rite, there were in the Latin Church other rites in early use, which
still form part of the office of baptism. Such are — breathing on the face
^'^ insufflatio in faciem "), putting salt in the mouth of the baptized (** salis
dn 08 immissio **), exorcism, touching the ears and nose with spittle (^^ sputi
in nares auresque tact us ^\ These ceremonies, and some others originally
connected with the catecnumenate, as the imposition of a name, prelim-
inary instruction in the form of short interrogations and responses, are
accompanied by appropriate prayers, and are performed outside the
church ("ante (foras) ianuas ecclesiae" — atte cherche dore\ except the
touching with spittle, which now takes place after the child has been
introduced into the church and carried to the font. They constitute the
"Ordo ad catechumenum faciendum (infantem)" of the Baptismal Ritual,
and the performing of them, which is expressly reserved to priests, is
called " catechismum f acere, catechizare (et exorcizare)."
It is in this comprehensive signiHc^ition, I believe, that Shoreham here
uses the verb pi^imii)sinen, O.Fr. prinsegner, presingner, commonly seems
to mean *to baptize' ; but see also Du Cange, s. v. presingner: c^remonie
qui exd lieu avant Vimmersion.
12/332-36. There are two unctions at the font, one preceding, the
other following, the act of baptism. After the renunciation, and before
the profession of faith is made, the child is anointed on the breast and
between the shoulders with the oil of catechumens ; while the unction of
the head with chrism is performed immediately after the application of
the water.
Ought we not to change the indie, heebcy 1. 332, into the subjunct.
he (by)?
But it is another consideration that forces itself upon the miud in
reading this stanza. Does it not look very much like a straggler?
There is certainly little — if any — connection between it and the two
immediately preceding it. The mention of the children being yprimi-
sined at the church door and anointed at the font is here quite abrupt. If
there was any occasion for the poet to allude to ceremonies concomitant
with the act of baptism proper, it was, I believe, after the rebaptizing of
children in case of doubt had been spoken of; that is, between lines 315
1
172 Notes, Pages 12-13, LiTies 332-357.
and 316. Od that occasion we migbtj at least, have soonest expected some
allusion of this kind, in accordance with what we read in the canons of
ecclesiastical councils, as well as in ancient rituals. When the solemn
baptism at the font is administered to a child provisionally baptized at
home under fear of approaching death, the priest has to go tlirough the
whole of the haptismcal rite, unless satisfactory evidence has been obtained
that the fonn employed at the previous baptism was valid, in which case
only the ceremonies subsequent upon the application of the water have to
be performed. Cf. Synod. Nemausensis (a. 1284), De Baptismo : " Cum _
vero . . . infans in necessetate a laico fuerit baptizatus, praecipimus, si J^\
supervixerit, ut presbytero quam citius lieri poterit praesentetur, qui
inquirat solicite qualiter fuerit baptizatus ; et si forma praedicta non
fuerit servata, faciat catechismum (pritim^ien), et baptizet mfantera inxta
ecclesiao formam. Si autem dubitaverit an legitime fuerit baptizatus . . .
in his casibus faciat sacerdos catechismum, et baptizet eum sub his verbis:
*Si baptizatus es, non te baptize,' etc. — Si sacerdos invenerit infantem a
laicis inxta formam ecclesiae baptizatum, ita quod non sit de hoc aliqua-
tenus dubitandum, non rebaptizet, nee faciat catechismum, sed inungat
eum in pectore et inter scapulas oleo benedicto . . . Tutius enim est, licet
non necessarium, quod fiat praedicta unctio {Hv^t ioorfe]> cristnynge, cmd
^KJiib child ]fer-to hit a/iMiUe]>), In hoc casu inungat etiam eum chrismate
sacro in vertice, dicendo orationes quae dicuntur post baptismum, et faci-
endo alia quaB post baptismum fieri consueverunt, sicut in libris bap-
tismalibus continetur." See, too, Concil. Lambeth, (a. 1281), cap. III.
and Martene I. cap. 1, art. 18, Ordo XVII. ex antiquo Rituali Eoclcs.
Lemovicensis.
Still, there is one reason conceivable why the poet may, after all, have
purposely placed the stanza at the end of his treatise on Baptism ; that
is, if the mention of the unctions at the font was intended to fonn a sort
of connecting link with the following treatise on Confirmation, where, too,
unction plays a prominent part. But this would not, at any rate, have
been a very ingenious device.
13/340. Cp. Petr. Lombard. (IVIigne, 192, 855) : " Virtus 'autem sacra-
menti est donatio Spiritus Sancti ad robur." — Thom. Aquin. * Summ.' III.
quaest. 72, art. 9 : " in hoc sacramento homo accipit Spiritum Sanctum
ad robur spiritualis pugnae" . . . "in confirmatione roboraniur ad
pugnam ..."
13/342. ifmarked, marked, signed; cp. I5/414-15: \>e signe Jiisofpis
sacrement Mid creyme \>e markinge; also 4/104-5. — '^^^^ mark, 'signa-
culum,' put upon the confirmed is not unfrequently compared to the
* nota militaris ' ; see Thom. Aquin. * Summ.' III. quaest 72, art. 4 : " Et
ideo in hoc sacramento tria sunt necessaria . . . Tertium est signum quod
pugnatori datur, sicut et in pugna corporali milites insigniis ducum insig-
niuntur.'* — ibid. art. 9: "Unde convenienter signatur chrismate signo
crucis in fronte propter duo. Primum quidem quia insignitur signo
crucis, sicut miles signo ducis.'
13/344-46. Job viii. 1 : "Militia est vita hominis super terram."
13/349-50. The Fiend, the Flesh, and the World are the three spiritual
enemies of mankind, according to St. Bemhard (Migne, 183, 343). Cp.
also Hugo de St. Victore (Migne, 177, 613): "Tres sunt qui movent
bella contra nos: diabolus, caro et mundus. Diabolus ducit contra nos
a^mina vitiorum, caro maloruru desideriorum, mundus prospera et
ad versa.'*
13/351-57. It is those three that tempt us to the deadly sinff;
similarly in * P. Plovvm.', C, xix. 31 ff.
Notes, Fages 13-15, Lims 355-392. 173
13/355. \>oun-%oy»e, the unwise, to be connected with otw, 1. 351 ; cf.
\>(m-'imjse, 60/ 168 5.
14/364. tronde, flinch. For similar phrases of v:onde with fm-^ see
Kolbing, * Amis & Amil.,' xlvi; Myrc, 1. 905-G:
Wonde \>ow tiot f&r no schamey
Feranentur I haue dmte \>e same,
14/372. ymeng is probably only a clerical error for ynumg^ as in Kt.
Serm. 34, amenges for amonges. Like amon^e, it is used adverbially ; cp.
24/648 : cryst and hys d&iiynges Inwnge.
14/373. I have restored what I believe to have been the original
reading : and wi, ledne = and why, listen.
14/375. The retention of ne would certainly improve the metre ; but
the negative may be omitted ; cf. Zupitza's note to *6uy of Warw.' (15th
cent, version), 11. 1301-3.
The ingredients of the chrism used in the Latin Church are oil mnde
from olives, and balsam, the signification of which is explained by Hugo
de St. Victore (Migne, 176, 459) : " Chrisma ex oleo et balsamo conficitur,
quia per oleum infusio gratiae, per balsamum odor bonae famae desig-
natur." Cp. Shoreham, 42/1175-76, where this passage is almost liter-
ally translated. Another signification is attributed to the oil by Thorn.
Aquin. IV. Sent. dist. 7, quaest. I, art. 2, sol. 2, ad quint.: "oleum facit
expeditum et ferventcm ad ea quae exterius sunt ; et ideo etiam pugiles
oleo unguntur : et ideo competit magis oleum huic sacramento.*' And the
same allusion to the unction of the athletes we find in Ambros., *De
Sacram.,* 1. I. cap. 2 (Migne, 16, 419): " Venisti ad fontem, ingressus es t
considera quos videris, quid locutus sis considera, repete diligenter.
Occurrit tibi levita, occurrit presbyter : unctus es quasi athleta Christi,
quasi luctam huius saeculi luctaturus . . .'' This interpretation has been
adopted by the poet, who, in the mystic signification of the balsam, agrees
with Hugo de St. Victore.
14/385. y o^er. Wright has i/n o^er, but I cannot detect any trace of
a letter in the space between y and ojer. As Wright's reading makes no
more sense than that of the MS., I would suggest that we may read y-
itojer = fitter, although there is no other M.E. authority for the supposed
adj. yno^ ; cp. however, O.E. un^efoi, M.E. xmifo(u)h, by the side of O.E.
uniefs^e, unsuitable.
The office of Confirmation properly belongs to the bishops as succes-
sors of the Apostles ; see Martene I, cap. 2, art 3 ; * Diet, of Christ. Antiq.,'
p. 230.
14-1 5/386-92. Cp. Myrc, IL 661-70. After having been anointed with
chrism, the forehead of the confirmed used to be bandaged with a clean
white linen band (dout, 1. 391) of suitable dimensions ("latitudinis et
longitudinis competentis," Synod. Exon., a.d. 1287, cap. 3). The Synod
of Cologne, a.d. 1280, cap. 5, gives the following directions : ..." tonde-
antur capilli, maxime contra frontes dependentes, et laventur frontes
diligenter ; et habeant bandellos de panno lineo spisso sine sutura et sloe
nodo, latitudinis trium digitorum, et longitudinis competentis, albos et
bene mundos." — The length of time these bands had to be worn varied
between three and seven days. Three days are prescribed by the Con-
stit. Synod. Episc. anonym, in Britann., a.d. 1237 ; Synod. Wigorn., a.d.
1240, cap. 6; Synod. Colon., a.d. 1280, cap. 5 ; Synod. Exon., a.d. 1287,
cap. 3. The bandages were then removed in church, and burnt, the fore-
heads of the confirmed having been washed by the hands of the priests at
the baptismal font : — " Parvuli confirmati tertio die post confirmationem
deportentur ad ecclesiani, et frontes coruni per manus sacerdotum in
174 Notes. Page 15, Lines 394-411.
baptisterio, propter reverentiam cbrisinatis, (Jor }jcrf "hcmour of ^nlke saere-
mente) abluentur ; et ligatiirae ipsorum tunc similiter in igne concre-
mentur." Constit Synod. Episc. anonym, (a.d. 1237); see, too, th^
canons of the synods cited above. — here, 1. 390, from O.E. htere hkore ^
But the meaning must be * sublime, holy.'
15/394-97. The Latin words are: "Signo te signo crucis, et con-
firnio te chrismate salutis, in nomine Patris et Filii et Spiritus Sancti.
Amen."
15/399. This line, as it stands, presents some difficulties. In the firsts
place, there is the verb hermi, the meaning of which is doubtful. Accord-
ing to the N.E.D. it means * to purge out ; ' but this has evidently been
inferred only from our passage m Shoreham, and cannot well be evolved-
out of the primary meaning * to bann.' Waiving, however, this scruple^
what does/eZJ>e offendes mean ? The phrase is certainly not a usual one^
As far as I can see, there is no other instance of it either in Shoreham
or anywhere else. Considering the frequency of the combination fdpe oj
senne{s), one might perhaps be inclined to suspect that tlie scribe mis-
wrote fendes for serines. But then, * to purge out the filth of sin * is not on^
of the efEects usually attributed to the sign of the cross. And it is-
obviously the efficacy of this sign that the poet meant to describe in
11. 398-9 (the stress being laid on the words f e crmiche a set) ; while in the
following stanza the reason.for putting it on the forehead is given. Now,
the sign of the cross was particularly employed to put to flight the Devil,
who, according to Origenes on Exodus, Homil. YI. § 8, and Lactantius,
'Div. Inst.' IV. 27, trembles at the sight of it Cp. also Hugo de St
Victore (Migne, 177, 423): "Signum crucis diabolo valde formidolosum
est." I, therefore, believe that fendes is all right ; and if there be any-
thing amiss (as I suppose there is), it must be in the words felpe and
bermi. May not the original reading for hei'mi have been hermi (O.E.
hearmian)? This was probably miswritten by the copyist, and eventu-
ally altered by a later hand into hermi. — As to fdpe, however, I would
rather abstain from proposing an emendation, which does not so readily
suggest itself.
15/401-2. There can be no doubt that the original reading was : )>a*
him ne scham{t)e boute For to bi-knoioe crystes name. — hine, altered from
him^ is quite impossible by the side of he a,schamed. The omission of
Bote at the beginning of 1, 402 has been suggested by Varnhagen. For
the sense cp. Thom. Aquin. ' Summ.' Ill, quaest. 67, art 9 : " Et ideo in
fronte signatur chrismate, ut neque propter timorem neque propter erube-
scentiam nomen Christi confiteri praetermittat" Cp. also Augustine,
Serm. 160, al. 11.
15/404. vriy ffinne is obviously a stop-gap or make-shift of a later
revisor of the MS., which in this place may have had a lacuna. It makes
doubtful isense, and spoils the metre. I am pretty sure that the poet
himself wrote : And hinne, — hinne is the opposite of hoM,te^ 1. 401, as on
39/1085, where the same ryme hynn^ [: wynne"} occurs.
Fearlessness in confessing Christ outwardly (houte)^ i. e. publicly, and
strength of the soul inwardly (hinne), that we may overcome spiritual
enemies, and thereby win salvation, are the effects of the unction with
chrism. And although the source of fortitude be in the heart, yet the
i^ign of it appears in the front : — " principium fortitudinis est in corde, sed
signum apparet in fronte ; unde dicitur Ezechiel iii. 8 : Ecce dedi . . .
frontem tuam duriorem f rontibus eorum." (Thom. Aquin. * Sumni.' III.
quaest 72, art. 9.)
15/411. Maligne here seems to be a subst, answering to O.Fr. maligne
Notes, Pages 15-17, Lines 412-461. 175
^= malice, ni6chancet<^ ; see Qodefroy s. v.), with senile as genit sing,
governed by it.
15/412. For = for that, because; so also I54/716, I55/734.
yat ^ing — fe hare signer cp. I6/414 ff., I7/456 H:'.; 39/1084-5 * I'^ signe
Tiys \at hys hcnite ydo, ]>at ]>ynge hys grace hynne.—^ugo de St Victore
(Migne, 178, 517) : — '* in omni Sacramento aliud est quod visibiliter foris
^bmite) tractatur et cemitur, aliud est quod in visibiliter intus (bynne)
c;reditur et percipitur. Quod foris est visibile et materiale, sacramentum
«8t ; quod intus est in visibile et spirituale, res sive virtus sacrumenti est ;
semper tamen sacramentum, quod foris tractatur et sanctificatur, signum
«8t spiritualis gratiae,. quae res sacramenti est, et invisibiliter percipitur."
I6/423. ihesUf MS. ihu. In expanding the usual contraction for Jesus
3 have retained the /i, because we often find the full form of the name
^written ihesuSj sometimes alone, and sometimes by the side of iesits.
16/428. In the footnote I have suggested that we probnbly ought to
Tead faiy or paj \>at instead of ]>are ; but cp. the use of O.E. f ccr in the
sense of * in cjise that, if.'
' 1 6/430. Hit may stand for hi hit; but the pronominal subject may
easily be understood from the preceding noun diildren,
1 6/437 ff. If we retain the reading nf of the MS., we have to construe :
Ac ^f h\j mowe yi stonde bet (hypothetical clause) . . . And "pa/nne gode . . .
<tnon hi stronge niake]> (consequent clause). But the sense we thus get is
hardly that which the context would lead us to expect. Besides, And at
the beginning of the consequent clause in I. 442 would be, at the least,
exceptional. I have, therefore, changed :^if into yt, which easily yields
. the sense required by the context, the logical order of the thoughts being
this : — Although children take the thing (* rem sacramenti ') in their child-
hood so pure, they lose it through sin when they come to wit, tempted
- by the Fiend, who spares none (11. 428 ff.). Tliat is because they do not
stand, but cause one another to fall {a^renchef). And yet, they may
still stand better, when they bethink themselves of leading a better life
and giving themselves up to devotion, if God grant them strength. And
then, God, that is so good, makes them at once strong, according as they
have devotion, etc.
17/450. prente, "character indelebilis."
17/453. ^^ hecdde]}: the nomin. ]>at has to be understood from the
accus. ]?ai in 1. 451. But we had perhaps better restore the original read-
ing ]>at for oc, and put a semicolon after forsake]}. The sense is : — For,
when a man receives this sacrament, his soul takes an (indelible) impres-
sion ; and that it never loses again, not even the soul that forsakes God ;
that keeps the sacrament in effectual state in man, when he grows strong
{byalde]f) in virtue. Cp. 11. 468-9 : Amende we, he prente lef]> Ine oure
savle wd stiUe. According to the doctrine of the Romish Church, the
three sacraments of Baptism, Confirmation, and Ordination impress upon
the soul of the recipient a certain * character' (cp. 1 8/484 ff.). This
doctrine was fully developed about the beginning of the 13th century ;
but the opinions of the medieval theologians differed as to what was the
precise nature of the * character.' Even the Council of Trent was con-
tented to define it as a certain spiritual and indelible sign, in consequence
of which those sacraments could not be reiterated (" signum quoddam
.spirituale et indelebile, unde ea (so. sacramenta) iterari nou possunt*^).
Cp. Shoreham, 1 8/484 ff., 43/1205.
17/461. Her is perhaps tenable on the supposition that Crystnynge her
was meant as a substitute for the genitive inflexion, the copula (is)
having to be supplied after sigtie. But there is no other instance of this
176 Notes. Pages 17-20, Lhies 470-545.
use of the pronoun to be found in Shorcham ; so we shall probably have
to write he y for her.
17/470 tf. Cp. Thorn. Aquin. * Summ.* III. quaest 72, art. 10 : " et ideo
ille qui ad hoc sacramentum accedit, sustentatur, quasi adhue spiritualiter
imbecilis et puer." — leftCy 1.474, means Mevare, to lift, present to,' the
same as hehhe, 1. 470.
1 8/478. ]>ys men . . . ]n« wywes may possibly be datives plur. governed
by segge. It seems preferable, however, to consider these nouns as the
compound subject of the verb hehhe^ emphatically anticipated, and then
repeated by means of the pronoun hi. The pronoun J?w is often used with
little or no demonstrative force, either ^ to designate things or persons as
sufficiently known in their qualities ' (Schmidt, Shakesp.-Lex.), or simply
to add a certain emphasis to the noun connected with it; cp. II/296, 23/
636, 45/1266, 115/7, II6/25, etc.
1 8/480. * as sure as they are alive ; ' or *upon their lives.' The same
phrase occurs in Layam. 13834 : hi mine quicke liven.
1 8/48 1, rede, advise. Construe : ich segge ]>at . . ., and rede.
1 8/483. godsibrede, spiritual affinit}'. The cases in which spiritual
affinity is contracted are enumerated on 66/18568".
I8/489. I have restored the original reading of the MS., which it is
hardly necessary to justify ; cp. 43/1205 ff. : Caractery ]>et is prente yclipedy
Nys non of eliinge, etc. • . . For man ofter "pane ones takep \>e sacremens
for nede.
19/502. Ine ke]>]>e, an expletive phrase ; see note to 9/243. ^Ip^ is
O.E. cylppo, native country.
19/511. avsye {anaye\ to instruct, inform of; see N.E.D. s. v. avcty.
The intin. occurs, 46/1299, 68/1946; the pa. pple. auayd^ I5I/626; aueye-
menty instruction, 76/2141.
19/516. Lo dede. It is not very likely that dede should be an aphetic
form of in dede. I am rather inclined to take the phrase as equivalent to
Mn.Fr. voild lefait.
19/516-18. Cf. Ambros., lib. De his qiii mysteriis initiantury cap. 9:
'^De totius mundi operibus legitur quia ipse dixit, et facta sunt, etc.
Sermo igitur, id est, Filius, qui potuit ex nihilo facere quod non erat, non
potest ea quae sunt in id mutare quod non erat?"
19/525. oper Yrof, either thereof. *A11 those are misbelievers who
deny that it is quite as easy for Gud to assume the likeness of bread as it
was for liim to be in the likeness of man.' — The pa. pple. mis-hy-leued is
used in an active sense ; cp. ]>e mishylefde, * Ayenb.' 252.
20/535. "^^^ ^^^® ^B ^^ stands is too long. I suspect that the words
and looter are a later addition, because neither the Evangelists, nor any of
the Western forms of consecration contain any reference to Christ's mixing
the wine with water, though in the canons of the Eastern liturgies it con-
stantly appears ; cf. * Diet, of Christ. Antiq.* I. 272.
20/543. seyyip cannot possibly be anything but seep, sep = O.E. seop ;
cp. the spelling ise^ep [: bepi, II3/410 : *as we see God both true and
kmd.* — and — and = et — et ; but the first and, between gode and tretoe,
had perhaps better be omitted.
20/545. And at the beginning of this line can be defended on the sup-
position that it was meant to form part of the words of Christ, as quoted
by the poet. It is possible, however, that William wrote ; And (l. 543) :
Dop te pos, \and^ wanne 36 hyt dope,
Dop hyt in mine (MS. ^oure) mende.
The words of institution as given here do not exactly agree with
either the Evangelists (Mattli. xxvi. 27, 28 ; Marc. xiV. 23, 24 ; Luc. xxii.
Notes, Pages 20-22, Lines 551-592. 177
20), or 1 Corintlu xi. 25, but are rather a variation of the formula of con-
secration used in the Koman Liturgy : " Accipite et bibite ex eo oranes :
hie est enim calix sanguinis mei, novi [et aetemi] testaineiiti, [mysterium
fidei], qui pro [vobis et pro] multis effundetur £in remissionem pecca-
toruin]. Haec (or *hoc') quotiescunque feceritis, in mei memoriam
facietis (or — in meam commemorationem facite)."
20/551. I take toerfc to be dat. plur. (= O.E. vyyr^um) governed by
the preceding to ^eiiene.
21/562. flotie, to move up and down, be conversant ; see N. E. D. s. v.
floadif V. 2, b.
21/565. vode, food, is undoubtedly the true reading; cp. 1. 569.
21/570-73. "Augustinus (Lib. VII. Confess., c. 10) vocem de coelo
aiidivit . • . : Gibus sum grandium, cresce et manducabis me ; non ut me
mutes in te, sicut cibum carnis tuae, sed tu mutaberis in me " (quote'd by
Hugo de St. Victore, Migne, 176, 471).— Ihid, p. 465: "Alibi quod man-
ducatur incorporatur. Quando autem caro Christi manducatur, non quod
mandncatur, sed qui manducat ei quern manducat incorporatur." Cp. also
Guill. Abb. S. Theodor. (Migne, 180, 355) : " Hie est cibus qui non vadit
in corpus, quia nequaquam sicut alii cibi in naturam vertitur corporis, sed
corpus nostrum in suam vertit naturam." For au^t (1. 570) used a» an
adverb see Znpitza's note to 1. 7799 of * Guy of Warw.,' 2nd vers.
21/575-77. The scribe, in copying these lines, has evidently made
some mistake. What the author probably meant to say is this: — *A8
other (material) food is wholesome to the sound, but noxious to the sick,
so is this (spiritual) food, i. e. Christ's body, damnation unto those who,
persevering in sin, are in a state of moral disease.' May not the original
reading have been :
And ase oVer mete his holen god,
And sike hyt by-simkelp.
So his f is niete dampnacion
To hem, etc. ?
hy-svnkey, deceives, betrays into harm. A similar idea is expressed by
Thorn. Aqum., * Summ.' Ill, quaest. 30, art 4 : "medicina quae datur iani
liberatis a febre ad confortationem, noceret si daretur adhuc febricantibus
• . . hoc autem sacramentum est medicina confortativa^ quae non debet
dari nisi liberatis a peccatis."
22/585. ahclke, swollen, inflated — a curious form, if it is really the pa.
pple. of ahel^en = O.E. dhel^cm. We may perhaps compare it with dakf,
3 sing, indie, prs. o£ sla^e, IOI/94, though the conditions for the change uf
3 into k are not quite the same in both cases.
22/586 ff. prede, o^indey mreye, etc., are the seven deadly sins. Cp.
Hugo (le St. Victore (Migne, 177, 168): "Qui ergo de criminalibus
nondum digne poenitueruiit, nut adhnc in affectu peccandi sunt, vel ali-
quera hominem odio habent, corpus Christi non accipiant, ne moriantur.
Incesti vero et luxuriosi periculosius sumunt," etc.
22/588. Ustes, lusts, OJ^.lyst. — on-ledej 0,E.unlced(e), miserable, wicked ;
cp. 107/235, where onlede is used substantively, in the sense of * vices.'
22/589-90. none . . heter . . To seint Johan, This, I suspect, is simply
an imitation of the Latin ablat. compar., which the poet may have found
in his original ; cp. Luke vii. 28 : " Maior inter natos mulierum propheta
loanne Baptista nemo est," — unless, indeed, to means * in comparison to/
as probably on 99/31 ; see the note to that passage.
22/592. As to the final e in the accus. criste, which ought to be
added for metrical reasons, see M. Reinianii, Die Sprache der mittelkent.
Mwmgdien, p. 88.
8H0RBHAM N
178 Notes. Pages 22-24, TAnes 595-645.
22/595. <m-tromme (O.E. untnim) here means 'wanting courage,
diffident.'
22/599. It is hardly admissible to divide Jtispre into 'pis.yre: — Iihe }h«
fre holy signs, taking ^-e holy in the sense of * thrice holy,' though there
are several M.E. instances of the use of cardinal instead of multiplicative
numerals ; see Kellner, * Historic Outlines of Engl. Syntax,' § 265- In
face of such spellings as spoufhof (for »poushod), ryngef (for rynges),
entyfyf (for entycyl^), }H/f e (for )>i/«e), which are found in our MS., I have
thought it preferable to alter ]>i«f re into fissre, which is the dative sing,
femin. of the pronoun. The use of signe as a feminine noun, it is true, is
anomalous, but seems to have a parallel in the correspondmg treatment
of ordre, 52/ 1449.
22/601-2. '^ Qui enim manducat et bibit indigne, indicium sibi mandu-
cat et bibit," 1 Corinth, xi. 29.
22/607. rnende is of course imperat, and the insertion of to by the
revisor of the text was quite unnecessary. The context is clearly this : —
* If you feel that you are not worthy to receive Christ's body, withdraw j
for " he that eateth unworthily, eateth damnation to himself." Now some
one might say : — How shall we thus keep away from the Lord's supper,
when God himself plainly tells us in the Gospel (mind well): — "Whoso
eateth my flesh, and drinketh my blood, hath eternal life " ? ' — The answer
to this question is given in the following stanza : — * Though thou do not
take it with the mouth, nor ply thy teeth thereon, thou takest it, man, to
bliss, if thou art a member of the Holy Church, when any priest sings his
mass : believe it for certain.'
According to the doctrine of the Church, there is a twofold way of
receiving the Eucharist: a sacrameutal, and a spiritual one ("Sumptio
sacrainentalis et spiritualis "). We receive it sacramental ly, or corporall}',
when we communicate; but we may also partake of it spiritually, if we
feel an ardent desire to participate in the sacramental communion of the
priest at mass. "lit quid paras dentem et ventrem?" — says August,
tract 25 super loan. — "erode, et manducasti." Similarly Hugo de Stl
Victore (Migne, 177, 366) : " Quidam autem licet corporaliter sumere
non possint, tamen spiritualiter manducant spiritualem camem Christi,
hoc est, efficientiam sacramentis, sine qua non est vita spiritualis." Ibid.^
p. 373 : " Conimunio, quae post cantatur (the author is expounding th^
ceremonies of the mass) innuit omnes fideles corpori Christi communicare,
quod pro omnibus minister assumit sacramentaliter, ut sibi et omnibus
sumatur spiritualiter." It is this spiritual participation in the Sacramento
that the poet here alludes to, and which he further illustrates in th^
following stanza.
23/623. i-vere — in vere (/ere), in company, all together.
23/627. greynsy for grapes, is obviously an error of the scribe, ocoa-^
sioned by menye greynys in 1. 625. Cp. Hugo de St. Victore (Migne^
176, 140) : " sicut panis ex multis granis efficitur unus, vinum ex multii^
racemis in vinum confliiit, ita ex plurimis menibris Ecclesia, quae est^
corpus Christi, adunatur." Cp. also Petr. Lombard. (Migne, 192, 857)^
and Rom. xii. 5: "multi unum corpus snmus in Christo."
23/631. wete is a substantive = O.E. weota. But the two lines maj^
possibly have run thus in the original :
Wet hys mystyke ne mey non v^ete (know),
Ne by no fi/7w/c a-fonde (find out).
23/636. ))|/se, see note to 1 8/478.
24/645 ft. *' Dominus noster corpus et sanguinem suuni in eis rebu^
commendavit quae ad unum aliquid redigunt ex multis" (quoted froiCB.
y
Notes, Pages 24-26, Lines 657-710. 179
'^ gust., tract. 26 in loan., by Thom. Aquin. *Summ.* III. quaest. 79,
^^t, 1).
24/657. The emendation I have proposed in the footnote Qpet yyng^
\j}fi body ]>a^ hyt he) has been suggested by a passage in Hugo d!e St.
*" ict. (Migne, 176, 140), which seems to have been in the poet's mind
hen he wrote this stanza : — " Sacramentum, et non res, sunt species
iftibiles, id est panis et vini, et quae visibiliter celebrantur . . . Cum
^^cclesia quoque saepissime in sacra Scriptura dicatur corpus Christi, et
^ * uius corporis panis et vinum sacramenta esse leguntur . . . Sacra-
^K^nentum et res, ipsum corpus Cliristi et sanguis : res, quantum ad illas
^Species quibus significatur. jffoec res itemm sacramentnm est alterius,
^cil. nnitatis capitis et membroruui quam efficit fides corporis et sanguinis
XDomini ; et ista res sacramenti virtus appellatur."
24/659 ff. Cp: Rom. xii, 4, 5: "Sicut enim in uno corpore multa
YYiembra habemus, omnia autem membra non eundem actum habent :
XI ta multi unum corpus sumus in Christo, singuli autem alter alterins
irnembra." Cf. also Honor. Augustodun., *Eucharistion* (Migne, 172, 1250) :
*"*" Corpus Domini tota Ecclesia praecHcatur, quae de omnibus electis
Xit de multis membris in unum compaginatur. Huius corporis oculi
^unt sapientes, nares discreti, inter bonum et malum discernentes, os
"verbum Dei loquentes, dentes sacras Scripturas exponentes, inanus bona
o^ranteSy pedes alios in necessitate p<yrtantesP
24/668. tojprmiyXo profit ; to lerc (O.E. lyre), to perdition.
24/669. Ine ivtjl of seneyynge = *' in volimtate peccandi ; '* Cp. Petr.
XLiomb. (Migne, 191, 1146) on 1 Corinth, xi. 29 : "Indignus est qui aliter
oelebrat mysterium Eucharistiae quam a Christo traditum est, et qui non
cievota mente accedit ad Eucharistiam vel in voluntate peccandi manens."
24/670. To derye^ to do injury, harm, to vex, grieve (O.E. derian).
^The object to be understood is Christ's body. But we must not, perhape,
^.ttach too much significance to the word, wliich seems rather to serve as
«!. sort of expletive.
25/676-7. nan^t of onre ]>at were^ nothinfr of what might be ours. Cp.
27/750-1 : Ac ^yf ]>on wylt tak JiAjt to prou For Ipe and ])yne freende; 31/
S69-70 : For so, nmn, senne greue]) in )je. And eke in alle ]>yne ; 157/
So I— 2 : He nedde assaylled No\>ei' adam ne non ofhys.
For the position of the relat. prou. cp. IO8/274 : Toward hys ]>at wes ;
X26/342 : Of ioye ]>at hijs fe welle; I43/399-400 : O^per ivdfele Wy\> hym
'jpat helde.
25/687-8. Cp. Hugo de St. Victore (Migne, 176. 141): **Quaeritur in
^uo sit ilia species et sapor ille. Non enim possumus dicere quod sint in
Substantia panis et vini, cum non sit ibi substantia panis et vini, sed
"Xrerum corpus Christi ; nee audemus dicere quod insint corpM'i ChristlJ"
25/694 ff. Cf. Thom. Aquin., *Sumnia contra Gent.' 1. IV. c. 64:
**esset enim horrori sumentibus et abominationi videntibus, si corpus
<Uhristi in sua specie a tidelibiis sumeretur."
25/701 ff. Cf. Hugo de St. Victore (Migne, 177, 362) : " Sub tali
Cfcutem Sacramento snmitur, id est sub specie panis et vini, propter banc
isimilitudinem, quia panis confirmat et vinum laetificat cor hominis, et
^bristus virtus est et laetitia hominum et angelonim. Et licet in qualibet
Sstarum idem et totus sumatur, tamen in utraque sumitur, ad signifi-
c;andum quod duplex est eft'ectus huins sacramenti."
• 26/710. Construe : And nor (he ybottt he]>) ]>e sanies etc., uory as for in
1, 708, = because. Regarding the sense of the stanza, cp. Petr. Lombard.
(Migne, 192, 863) : ** Valet enim ad tuitionem corporis et animae quod
percipimus, ut ait Ambros. commentario ad cap. 10 Epist. prioris ad
180 Note^. Pages 2G-27, Lines 715-782.
HebraeoR, quia caro pro sulnte corporis, sanguis vero pro nnima nostra
offertur." The word sacrement in 1. 713 is used in its proper signification
of "sacrae rei signiiin," as opposed to the "res sacramenti/ Cp. Hugo
de St. Victore (Migne, 176, 140): ** Sacramentum, et non res, sunt
species visibile?*, id est panis et vini, et ea quae ibi visibiliter celebrantur
• . . Sacraraentum eniui est sacrae rei signuni."
26/715 ff. Cp. Hugo de St Victore (Migne, 176, 142): "Nunc di-
cendum videtur quod, licet in duabns sumatur speciebus, tamen in
utraque integer Christus sumitur. Non enira corpus sine sanguine, vel
sanguis sine corpore esse potest."
26/718-19. Literally: 'By that way don't thou go to thrift.' — "ba (in
* Ayenb.' \o and fa) is the stressed form of the dat. sing. masc. and neut.
of the demonstr. pronoun. — go)>e = go J?om, ]>e being the unemphatic form
of ))oie, attached to the preceding verb; cf. I/12: wot ]>enkeste, and above,
1. 712, ivoste. This unemphatic form is frequent in * Ayenb.' It is
employed proclitically, for instance, p. 20 : Nou ]>ench H^t tod ine pine
herte hou ofte ]>e hed ydo \>e Uke zenne ; p. 38 : yef f e miistf and na^t ne
yelsty \>ou hit stelst — especially before auxiliary verbs: htuinne ]>e ssoldestj
yef \>e tvylt^ ase \>e mij^, etc. ; as well as enclitically, e. g. p. 264 : Huan/nes
comste? . . . and huet yze^e]>e ine hellef Gummere (*Americ. Joum. of
Phil.,' IV. 287) is certainly wrong in calling it a dative-nominative,
comparing it with the absolute use of the objective forms me (fhee\ hirrif
etc. in Mn.E. Nor can it be a reflexive dative, as Voges supposes ('Anglia,'
VI. 306, footnote) ; but it is a weakening of )>oif, as the frequent un-
emphatic te is a weakening of the emphatic to,
26/722 If. Cp. Hugo St Victore (Migne, 176, 469): ** Noli autem
putare, quando partes vides in Sacramento altaris, quasi divisum sit vel
separatum a se, aut velut per membra diacerptuui corpus Ciiristi. Ipse
integer manet in se, nee dividitur, nee partitur.*'
26/726. to'shffte ( not found in Stratm.-Bradley), to split, crack info
pieces ; cf. O.E. tO-sllfan, Halliwell records diftj a slip or cutting, as a
Suffolk word.
In the following line I have restored what I believe to have been the
original reading of the MS. The allusion is, no doubt, to the well-known
" Exemplum de Speculo : '* * You may break a mirror all into pieces, but
3'^ou cannot part the image itself ; that will appear entire in every, the
smallest, particle of the glass.' See also *The Minor Poems of the
Vernon MS.' (E. E. T. S. 1892), P. I., * De Festo Corporis Christi,' p. 177 f.
The applicability of this example to the incorruptible body of Christ and
his presence in every particle of the host has often been disputed ; so by
S. Bonaventura, *Sent.' L. IV. dist. 10, quaest. 5, where the learned
editors (PP. Collegii a S. Bonaventura, Ad Claras Aquas prope
Florentiam, Tom. IV. 224) have annexed the following note: **Cf.
Innocent. III. IV., * De sacro altaris Mysterio,' c. 8, ubi etiam impugnat
exemplum de speculo. Exemplum ipsum ab Alex. Hal., S. IV. q. 10, m.
7, a. 3, § 5, et a S. Thom. hie a. 3, quaestiunc. 3, attribuitur August, qui
ipso, ut notat S. Thom., utitur in quodara sermone de verbis Evangelii
. . . , qui in operibus Augustini non invenitur." — S. Thom., too, rejects
the example as inappropriate ; and it was probably a similar consider*
ation that induced the reviser of the MS. to tamper with the original
text.
27/732. y-here is opposed to xmjkhe in 1..733, and cannot, therefore, ^
simply mean 'obedient,' like M.H.G. geJioere, with which it is gerierally^^
connected, but seems rather to belong to O.E. /i^ore, gentle, good.
For the notion expressed in this and the following stanzas cp. * D^^
Notes, Pages 27-28, Lims 758-781. 181
Aninia/ liber III. (Appendix ad Hiigonis Opera, Migne, 177, 163) :
" Propterea intra Catholicam Ecclesiain in sacramento corporis Christi niliil
a bono mains, nihil a malo minus periicitur sacerdote, quia non in merito
consecrantis, sed in verbo efficitur Creatoris et virtute Spiritus sancti.
Omnia A^ero sacramenta, cum obsint indigne tractantibus, prosunt taraen
per eos digne sumentibus . . . Sicut enim Judas, cui Dominus buc-
cellam tradidit, . . non malum accipiendo, sed bonum male accipiendo
locum in se praebuit diabolo, sic indigne quisque accipiens locum in se
praebet diabolo."
• 27/758. 8edly\>, from secUeti, which answers to non-W.S. *sedlaii =
W.S. seUaUf to settle.
28/764. Nabyd = ne abtfdy for ahyt (abidef),
28/769. Keste op, vomit up, e vomit; cf. cast op, 1. 773; kente,
1. 786.
28/778-81. The sense of these lines as we read them in the MS. is:
* It is no dishonour to Christ though the Eucharist be vomited up by a
sick person who is otherwise devout and in the faith of the holy Church
(cf. I. 772) ; but Christ in the Eucharist does not suffer Himself to be
trampled upon, and devoured by beasts.'
This seems, however, to be contradictory to what we read in 30/
820 ff. : Namore lie greue\> hyt ihesns . . . Jjaj eny best deuourtd hyt (i. e.
the consecrated host), o\)er eny o]>er onsd\>e ; and 1 strongly suspect that
the reviser of the text has by the insertion of no^t in 1. 780 materially
altered the original meaning of the passage, which 1 guess to have been
this: * Christ suffers the Eucharist to be vomited up by a devout and
reverent sick person, without detriment to His dignity ; as He suffers it
also to be trampled upon, and devoured by beasts. As He in the flesh
put men's belief to the test (when they saw His body ill-treated), so He
necessarily does in the holy sacrament.'
If I have guessed rightly, we shall have to alter Ac at the beginning
of I 780 into ase : — Ase he soffre^p [eke ?] to he to-trede. — ac marks the
introduction of a disjunctive or adversative statement; but it is clear
that a statement of tiio nature of an opposition to what has been said in
the preceding lines cannot have been intended by the author. — Another
mistake of the scribe's I suspect in 1. 783, where I would propose to write:
■^se he by-leue assayde inflesch (instead of a8say\>). With this construction
of the passage in question we may now compare the following quotations
from ecclesiastical writers. The author of the treatise *De Anima,' I. III.,
says (Migne, 177, 170) : '* Quidquid deformitatis vel mutationis in Christi
^cramento specie ten us contigerit, non debet a nobis extorquere fldem
7^i*itatis eius, quoniam qui in corpore suo, cum Deus esset verus, multa
^digna pertulit, nihil indignum in corpore suo usque in finem saeculi
Pex-ferret, quamvis vere ibi sit." — Hugo de St. Victore (Migne, 176, 470) :
"Tanta est dignitas et munditia corporis Christi, ut nee corruptione aliqua
^*^ci possit, nee sordibus maculari. Itaque, si quando haec fieri videris,
^^^litimere ipsi, sed sollicitus esto tibi. Ipse laedi non potest; tu noceri
P^^t:e8, qui male credere potes." — Thom. Aquin. ' Summ.' III. quaest. 80,
^**^ 3 : " etiamsi mus vel canis hostiam consecratam manducet, substantia
^'^^^'poris Christi non desinit esse sub speciebus, qamdiu species illae
^^nent, hoc est, quamdiu substantia panis manet ; sicut etiam si proiice-
!!^^^r in lutum. Nee hoc vergit ad detrimentum dignitatis corporis
^*^*yi8ti, qui voluit a peccatoribus crucifigi absque diminutione suae digni-
^^"tis, praesertim cum mus aut canis non tangat ipsum corpus Christi
$^5^tindum propriam speciem, sed solum secundum species sacramentales."
^^^lat the revisor of the text had in mind was probably that the conse-^
182 Notes. Pages 28-30, Lines 785-821.
crated elements must not be injured by being treated irreverently, or
suffered to be destroyed through the negligence of those in whose charge
they are put. Injunctions of Councils and Convocations to this effect are
numerous ; cf. also Myrc's * Instructions for Parish Priests,' 1. 2005 ff.
28/785. Here again the reviser's meddling with the text has turned
the meaning of the author to the contrary. William meant to say tliat
* it is indeed the true body of Christ that there comes up if a [sick] man
evomits the Eucharist ; for so long is it that body, as the substance of the
t consecrated] bread shall last Yet, though the substance of the bread
e digested in the [stomach of the] recipient, even then that body remains
in him ' — or, as we read it above, II. 773-7 :
]?e3 he hy^t cast op, hyt bylef\>
SauiMcion to loerche
Ryyt \>ere;
For al at ones he mey be
per and eUes-were.
The poet thus distinguishes between the corporal presence of Christ in
the Eucharist, dependent upon the integrity of the elements; and the
spiritual presence, that is, the lasting efficacy or ' virtue ' of the sacrament
(if received worthily) after the consumption of the elements. This is in
accordance with the doctrine of the Church. Cf. Hugo de St. Victore
(Migne, 176, 471): **Quamdiu sensus corporaliter afficitur, praesentia
eius corporalis non aufertur. Postquam autem sensus corporalis in
percipiendo deficit, deinceps corporalis praesentia quaerenda non est, sed
spiritualis retinenda, dispensatio completa est, perfectum sacramentum :
virtus manet, Christus de ore ad cor transit."
Accordingly, I. 785 ought to run :
pat body hy^t hys (MS. nys) \>at \>er com\>e op,
29/792 ff. The subject of the spiritual presence of Christ in the hearts
of worthy communicants is continued : — * If He passes not from us so
long as we hold Him aright, what need is there to receive Him again
while He so possesses us ? ' — The answer is : — ' In remembrance of His
death and His passion, as He commanded at His end;' that is, at the Last
Supper, when He said to the Apostles : * This do in remembrance of me.*
The slight emendations of the text I have thought it necessary to adopt
in 1. 794 and 1. 798 need no justification.
29/804. J^hn XV. 1 : *' Ego sum vitis vera."
29/805. This seems an allusion to John xii. 24-25, as we learn from
Hugo de St. Victore (Migne, 177, 363) : ** Et nota quod non de qualibet
pane hoc consecratur sacramentum, sed tantum de pane frumenti, quia
ipse de se dicit : * Nisi granum frumenti cadens in terram mortuum
fuerit, ipsum solum manet' (Joan, xii.)."
29/8 1 3 ff. The example of the precious stone, which I remember
haying heard or read elsewhere, though I cannot at the moment trace it
to its source, is very apposite here.
29-30/817-19 contain the application of the example to the consecrated
bread in the Holy Sacrament : — * As the vnrtue and value of the precious
stone in comparison to ordinary stones of a similar appearance, so is the
virtue of the sacramental bread, which is God Himself, in comparison to
other bread.' — This is clearly the sense intended by the author, which the
scribe has perverted into pure nonsense. I confess myself unable ^'
guess what the original reading was.
30/821. Sonne itrede infeiye sounds rather* strange. May not, perhape^^,
William himself have written stone instead of sonne^ with reference to f"
simile in the preceding stanza ?
Notes, Pages 30-31, Lines 822-86a 188
30/822. hyt means the consecrated host.
30/823, oihsd^ey unhap, mischance. The construction seems to he :
* though a beast should devour it, or any other mischance [happen].' —
It^'or the idea expressed in this stanza cp. note to 28/780 ff.
30/829. flP^^^ (= vynegre) must be genit sing, governed by kende:
* not of the cold nature of vinegar.' Cp. Thom. Aquin. IV. dist. xi.
fE^uaest. 2, art. ^, sol. 2 : '^ Ad secundum quaestionem dicendum quod
^secundum Philosophnm in VIII. Metaph. hoc roodo fit ex vino acetuni,
^^uo ex vivo fit mortuum : unde sicut animal vivum et mortuum non sunt
^iusdem speciei, ita. nee vinum et acetum ; et hoc ostendunt contrariae
X>i'oprietate8, quia vinum est calidum, acetum autem frigidum ... Et
ideo dicendum quod si vinum sit omnino acetum, de eo non potest
<3onfici."
30/830. droppyng for droppynde? The meaning mu«t be — water
"vrith a sprinkling of wine.
30/832-3. The Council of Tribur, a. 895, can. 19, decreed " ut duae
partes sint vini, quia maior est maiestas sanguinis^Chnsti quam fragilitas
;populi ; tertia aquae, per quam intelligitur iufinnitas humanae naturae.''
UMLartene I. cap. 3, art. 7, 30. Cp. also Thom. Aquin. * Summ.' III. quaest.
^4, art 8.
30/834 ff. Cf. Petr. Lombard. (Migne, 192, 864) : " Aqua vero admis-
^enda est vino, quia aqua populum signat, qui per Christi passionem
Tedemptus est. Calix ergo dominions, iuxta canonum pracceptum, aqua
sn vino mixtus debet offerri, quia videmus in aqua populum mtelligi, tn
^ino ostendi sanguinem Christi. Cum ergo in calice vino aqua miscetur,
Cliristo populus adunatur.*' See also Hugo de St Victore (Migne, 176,
146) : " Per aquam quae in calice ponitur populus significatur ; " and
Thom. Aquin. *Summ.' III. quaest. 74, art. 6-8.
31/846-7. According to the doctrine prevalent in the time of the poet,
and finally established by the Council of Trent, repentance {so^e), oral
confession (schryfte), and satisfaction (edbote) are the three parts neces-
sary for the completion of penance as a sacrament ; the three successive
stages that the penitent has to go through in order to obtain the effects
of the sacrament See Hugo de St Victore (Migne, 176, 146) ; Petr.
Lombard. (Migne, 192, 877); Thom. Aquin. *Suram.' IIL quaest 90, art.
1-3. Cp. also *Ayenb.' p. 170-1, and Chaucer, 'Person. Tale' (Skeat,
572, § 5).
31/855 ff. C^' *Ayenbite,' p. 178: Ac A« ssd fenche of his zemies mid
greabe drede and mid greate z(yr^e of herte, \ind him-zdite sse^ide ine him,
zducy and habhe greate ssame to-um-e god^ cmd west 10U ]>et neurem>o to
zenne ne ssd wende ayen ]>aj me ssolde hine al to-lieawe,
31/859. The ryme uytte [: hftel is imperfect as regards the quantity of
the vowels, lyte having a long i in Shoreham's dialect. Thig appears from
rymes such as a lyte [: fa* iw/*e], I45/540-41 ; lyte (MS. lytd) [: Tatimte
= to aitcite, inf.], 40/ 1 132, 11 34; [ismyte, inf. : atwyte : a4noyte\j 94/242,
244, 246, 248. But we had perhaps better alter wytte into wyte, O.E.
vMe, pimishment, penalty, torture, which makes tolerable sense.
31/863. vdf of senne, "sordes peccati/' seems to be treated here
as a sort of compound, the genit. (vell^ of sennes) being governed by
dym^
31/868. keuere, recover, " reviviscere." — The necessity of a life-long
repentance is urged by Pseudo-Augustine, * De vera et falsa Poenitentia,'
cap. xiii. : "Quid restat nobis nisi semper dolere in vita ? Ubi enim dolor
finitur, deficit poenitentia; si vero poenitentia finitur, quid relinquitur de
venia?" See also Thom. Aquin. 'Summ.' III. quaest,84, art 8 ('*Utrum
184 Notes. Pages 32-33, Lines 892-915,
poenitentia debeat durare usque ad finem vitae *') ; and IV. diet. xvli.
quaest. 2, art 4 ('' Utruui tota haec vita sit contritiouis teuipus "), where
the subject is treated at large.
32/892. Cf. Chaucer, * Person. Tale' (Skeat, 585, § 15) :
c<mtricion dest/royeiJi the prinan of lidle.
In the following lines, if we accept the emendation suggested by Strat-
mann, <mt-cr(mde seems to mean Uo press out, evacuate, depopulate*;
and croude^ 1. 895, the opposite, viz. * to crowd, fill (with a crowd).* But
this is extremely doubtful. Tiie expression is, at the leasts very awk*
ward ; nor do I know where the notion is taken from.
ywenne (for yuoene; cp, ywene, 67/1908) is generally connected with
O.E. dhwcenan, to vex, grieve.
33/902-3. deeper is a possible A.Fr. fonn for despeir. It must bo
imperative. This would suggest the emendation man ne for mams or
mante (t-stroke wanting). The two lines seem, however, to be corrupt,
though the sense of the passage can hardly be doubtful : — One need noti
be afraid to disclose one's sins in secret to the priest alone
33/904-7. Cf. *Ayenbite,' p. 175: — Eftei^ward be aarifte ssd hy ykvlp
na^t to-ddd ine iisLe saritieres, Vor me ssel zigge at to onen^na^t o del Up
onerif and ]>et ofer del to an-operen, — Chaucer, * Person, Tale' (Skeat,
638) : Also thou ahalt shryve thee of aUe thy sinnes to o ma/Hj a/nd na^
a parcel (Shoreh. a kantel) to o m^n^ and a parcel to a/nother. — Pseudo-
August., * De vera et falsa Poenit.' (Migne, 40, 1125) : " Cautus sit poenitens
ne verecundia ductus dividat apud se confessionem, ut diversa diversis
sacerdotibus velit manifestare."
33/908-10. It is not sufficient for the penitent to confess his sins only ;
he must tell also, if possible, the circumstances under which they were
committed, as they may tend to aggravate the guilt. Cf. ' Ayenbite,' p.
175 : EfterwQ/rd me sad zigge na:^t onelepUiche J>e zennea, ac J>e ahoute-
stondinges alle pat m^ref be zennes.
The circumstances to be considered at Confession have been summed
up in the following hexameter : ^' Quis, quid, ubi, quibus auxiliis, cur,
quomodo, quando ; " or — " quis, quid, ubi, cum quo, quoties, cur, quomodoy
quando." Cp. * Ajicren Riwle,' 316 : Abuten sunne ligge^ six ^inges pet
hit hdieU: o Latin circumstances; on Englisch, heo m,wwen heon ihoten
totagges : persone^ stude^ time, manere, tale, cause, — * Cursor Mundi,' 27158 :
Qua, quate, qvd^ quare, quam wit, quen . . See also Myrc, 1. 1517.
33/91 1- 1 4. Cp. *Ayenbite,' 174: Efteruoard, huanne he is beuore his
ssrifteuader, he ssel him ssriue operdiche, pet is to zigge pet he ssel zigge his
zennes dyerliche and nakedliche . . . Chaucer, * Person. Tale' (Skeat, 586,
§ 17) : J. 2 moot he seyd, and no thing excused^ ne hid, neforwrapped . . .
Ibid,, 639: T^hou shalt nat eek peynte thy confessiown hy /aire subtil
ioordes, to covere the vMyre thy sinne; for thanne higyUstow thyself, amd
nai the preest ; thou m^ost tdlen it pleyrdy, be it nevere so fotd ne so
horrible. — Synod. Nemausensis, a. 1284 (*I)e Poenitentia): **Item non
debet confiteri verbis vel nominibus peccatorum sen criminum palliatis; sed
quodlibet peccatum suo proprio nomine quantumcunque turpe exprimat."
33/915. Tys la^e, according to the law, pr — as we should say — the
rights of it. laie often means ^ custom, manner ; ' here it approaches the
sense of ri^t : that which is right, due, or proper to a person or thing ;
as, for instance, 11 9/ 127-8 :
In suapehendes hy hyne dy^te,
Ase hyt hys pe chyldes ry^te.
See also N. E. D., s. v. law, 14. 15. tys = to hys; cp. 90/ 127: Tysfyngres
ncolde man by^ide hy.
Mtes. Page 33, Lines 916-93L 185
33/916-17. Up to the Council of Trent, where the matter was decided
"^CDtherwise, many theoloj^ciiiiis held tlie view that in peril of death, when a
priest was not at hand, it was permitted to confess to any lay person,
provided that the penitent had the intention to repeat his confession to a
licensed priest if he should recover. (See next stanza.) The validity of
3ay confession in case of necessity was assumed on the authority of Pseudo-
Augustine, *De vera et falsa Poenitentia,* cap. 10: "Tanta itaque vis
confessionis est, ut, si deest sacerdos, confiteatur proximo. Saepe enim
-contingit quod poenitens non potest confiteri coram sacerdote, quern
-desideranti hec locus nee tempus oflert ; et, si ille cui couiitehitur potes-
tatem solvendi non habet, fit tamen dignus venia ex desiderio sacerdotis
qui socio confitetur turpitudinem criminis. Mundati enim sunt leprosi,
dum ibant ora vel se ostendere sacerdotibus, antequnm ad eos perveni*
rent. Unde patet Deum ad cor respicere, dum ex necessitate prohibetur
ad sacerdotes pervenire." See also Petr. Lombard. (Migne, 192, 883). —
The sacramental character of such confession (" quaravis non sit sacra-
jnentum perfectum ") is maintained by Thom. Aquin. IV. dist. xvii. art.
3. For further information, see D. Hugonis Mathoud *■ Observationes ad
-Xibros Sententiarum Roberti Pulli ' (Migne, 186, 1082).
33/919. vxtntrokyCf refl. v., means * to despair,' and the verbal noun
^vcmtrokyngey I66/759, * despair.' Stratmann-Bradley, s. v. wanti-ukien,
refening to the passage in Shoreham, erroneously assigns to it the sig-
nification *to fail, be wanting.' So also in the Kt. version of *Sawle8
Warde' (*Ayenbite,' p. 265) wantrdkiynge does not mean Mack, want,' as
Morris interprets it in the Glossary, but is used to translate the word
desperatio of the Latin source.
33/925-6. This was enjoined by the fourth Lateran Council (a. 1215)
under Innocent III., cap. 21.
33/930-31. tvald {^ejf)y O.E. weald, in case, lest. Note here the change
of mood, dei\f being indie, prs., for-^ete subj. pret., — unless, indeed, dei}*
has to be altered into the subj. deie or deide.
Similar reasons why confession should not be delayed are given in
*Ayenbite,' e. g- p. 173: Eftervxwd ]>e dya]>, \>et is yredy, cmd mieral
iiapi\} jfane zeneiere, him ssd sterie zone him to ssrive . . . ; 174 : For
<xssem^)che aae god ahyt more \>ane zene^ere, \e more he hvm smit ]>e m>ore
feUaker, h/uanne he him yzi^]f ordosti cmd skawwl . . . Efterward ]>e Uke
het late him ssriuep, uoryet ofte his z&nnes^ zivo ]>et onnyed^e hit heiutl]> "pet
he by wel yssrixie ; uor he tioiyet munye zennes huerof he neure him ssel
hepenche, and ziw him, iie ssel neure uor\fenche, ne neure by ssritie ; and
\et is to him wel grot peril. — Also in Chaucer's * Person. Tale' (Skeat,
637, § 88) : Certes, a man oghte hastily shewen hise sinnesfor m^anye causes :
as for drede cf deeth, that c&meth ofte sodeidy^ and is in no certeyn what
i/yme it shal be ne in what place; and eek the drecchinge of o synne draweth
in a/nother . . . And if he aJbyde to his laste day, scar sly mat/ he shryven
Mm, or remembre him of hise sinnes, or repenten him for the grevoiis
maladie of his deeth. — Cp. also Hugo de St. Victore (Migne, 176, 560) :
•* Valde difficile est ut tunc vera sit poenitentia, quando tnm sera venit,
quando cruciatus membra ligat, et dolor sensum oppriniit, vix homo aliud
cogitare potest" Qiys fo^t "pe sor^e troublep^ 34/933). — See, too, the decree
of the Synodus Nemausensis (a. 1284), cap. 'l)e Poenitentia': "Verum
quoniam periculosum est valde moram facere in peccato, praecipimus
quod parochiales presbyteri frequenter moneant plebes suas, ut ad con-
fessionem veniant quam cito poterunt post commissum peccatum, et hoc
propter incertitudinem horae mortis. Item quia in extrema aegritudine
viz potest aliquis de peccuto nedum poenitere, sed nee etiam cogitare.
186 Notes, Page 34, Lines 939-96L
Quia, tit ait Joannes (sc. Clirysostomus), cum aegritudine opprimeris^ vix
uliud potes cogitare quam sentis : et illuc rapitur intentio mentis, ubi est
vis doloris."
34/939 ff. Cp. *01d English Homilies* (ed. Morris), 1. 35 f.: for-^ihetere
eow is pet eow scamie hiforen "pam preoste ane^ penne on domes-dei heforetv
criste and hefvren al hexvene wa/ra and hiforen al eor^e vxira and hiforen al
hdle tmra. — *Ayenbite,' 179: Efterward he sael Uepdicke drinke a lite
ssame, vm' to hexdy pe greate saame pet ]>e zene:^€s ahidep ate day^ of
dorne^ httanne ech of pe toordle ssel yzi his o:^ene zennen, — Chaucer, * Person.
Tale * (Skeat, 642, § 100) : Men sholden eek remembr&n hem of the shame
tJiat is to com>e at the day of dome to hem that been nat penitent and
shriven in this present lyf; for alle the creatures in erthe and in heUe
shtdlen seen aperiiy al tJiat they hyden in this toorld.
34/940. For-wy =for-whyy for, because; so also 19/5 12, 4I/1164.
34/946-7. True repentance (i. e. contrition) always implies the
purpose of shrift and satisfaction: '^Contritio est dolor pro peccatis
assumptus cum proposito confitendi et satisfaciendi *' (Thom. Aquin. IV.
djst. xvii. quaest. 2, art. 1). If a man has no chance of shriving him-
self, he may be saved through repentance alone ; cp. 3I/862-3 But if he
wilfully neglects confession, he cannot obtain remission of his sins. See
Hugo de St. Victore (Migne, 176, 148): "Vere invisibiiis sacerdos eum
qui vult confiteri et non potest ab hoc debito solvit ; sed quamdiu illud
potest, nisi ore confiteatur non absolvitur. Certum namque est quod ille
qui habet cor contritum vult contiteri ; sed istain bonam voluntatem de-
serere potest . . . et si hac voluntate amissa nollet confiteri, et tund
inoreretur, nulli est dubium eum damnari pro illo peccato quod confiteri
noluit." Cp. also Petr. Lombard. (Migne, 19*2, 881).
34/949-51. We had perhaps better transpose ^et from I. 951 to 1. 949,
thus :
^et, yS %^ vaKe)> pat channce
80 holde^
Ne m^y lie nau^t y-sawn/ed he, etc.
34/954. stoneynge, astonishment, consternation, dread.
34/955-6. Cp. Hildebertus Cenomanensis (Migne, 171, 426); "cum
accesseris ad confessionem, noli ridere, sed peccasse te humiUter profitendo
accede. Si potes, ploret oculus, si non, saltem doleat animus.'* Chaucer,
* Person. Tale * (Skeat, 637, § 87) : The thridde signe is, how that thy shrift
sJwlde he fuL of teres, if man may ; and if man ma/y nat xoepe with hise
bodily eyen, lat him wepe in herte.
Tne * Ayenbite * enumerates six conditions of shrift (p. 172 ff .),
Chaucer's * Person. Tale' (636, § 87) four. From Thom. Aquin. (IV.
dist. xvii. quaest. 3, art. 3, quaestiunc. 4) we learn that the schoolmen
(" magistri ") used to consider sixteen conditions requisite to true confes-
sion. They are contained in the following verses :
" Sit simplex, humilis confessio, pura, fidelis
Atque frequens, nuda, discreta, libens, verecunda,
Integra, secreta, lacrymabilis, accelerata,
Fortis, et accusans, et sit parere parata.'*
34/961. to /a[i/]re, exceedingly fair. — The spelling a for ai is rare in
Shoreham (aper for ayper occurs 62/1737), but is by no means unfrequent
in * Ayenbite * ; e. g. xiariste, 142, 228 ; imsdines, by the side of m<iydines,
232, 234; madenhod, by the side of maydenfiod, 228, 230, 231, 233;
ymamed, 141 = ymaymed, 135 ; falep =failep, 80 ; faly, 173 (twice) ; yfatedy
187. Considering the number of these instances, it would not, perhaps,
be safe enough to simply call them clerical errors. I am rather inclined
Notes. Pages 35-36, Lines 962-993. 187
<) look upon them as indications of a peculiar pronunciation, in which
^ e first element of the diphthong was broadened, and the second obscured,
r almost completely absorbed.
35/962 ff. The requirements of a good confessor are summed up in the
oUowing verses :
" Confessor dulcis, affabilis atque suavis,
Prudens, discretus, mitis, pius atque benignus.'*
35/973. roynepy cuts out ; Fr. rogner.
35/975. toiey O.E. tdl, fault-finding, reproach.
35/979-80. 3(wtr€ predy that is, your own parish priest, to whom under
ordinary circumstances you are bound to make confession. Cp. Rob.
ZPullus, *Sent' 1. VI. cap. 52 (Migne, 186, 902) : "Sin vero minus consilii
s,pud siios sacerdotes inveniunt, atque ideo ah eis, aiit accepta licentia,
«ut satisfactione poenitentiali iniuncta, ad alios melioris consilii viros
confugerint . . . hos non solum non accuse, verum prudentiae vivaci-
"tat^m commendo." See also D. Hugonis Mathoud * Observationes ad
Xibros Sent.* Rob. Pulli (Migne, 186, 1088); Myrc, 'Instructions for
Parish Priests,' 11. 813-878.
The power of the keys, i. e. the power to bind and loose, is given to
every priest at his ordination. This is what Thom. Aquin. calls the
"clavis ordinis.'* According to the view of the elder ecclesiastical
writers, every ordained priest is allowed to make unrestricted use of this
power in confessing and absolving any person, whether committed to
his spiritual charge or not. But already ah. 1093 Pope Urban II.
decreed, — "ut deinceps nulli sacerdotum liceat quemlibet commissam
alteri sacerdoti ad poenitentiam suscipere sine eius consensu cui prius
se commisit, nisi pro ignorantia illius cui poenitens prius confessus
est;" see Gratian, *De Poenitentia,' dist. 9, cap. 3 (Migne, 187, 1640).
Consequently, the fourth Lateran Council under Innocent III. (1215)
decided that absolution was valid only when pronounced by the
"sacerdos proprius," or one who had got from him licence to hear
confession.
35/981-4. Cp. Pseudo-August., *De vera et falsa Poenit.,* cap. 10:
** Laborat enim mens patiendo erubescentiam ; et quoniam verecundia
magna est poena, qui erubescit pro Christo fit dignns misericordia.
Unde patet quod, quanto pluribus confitebitur in spe veniae turpitudinem
criminis, tanto facilius consequetur misericordiam remissionis."
35/985. Nau^t nyce, not foolishly, refers to 1. 981 : Te [fe] mo prestes
]>at \Kwt ischryiiej and is opposed to 1. 982 : myd alle yhole schryfte. It is
further explained by 11. 986-7.
35/989. edbote., satisfaction. Shoreham never uses dedhote,
35/99off. ChypeanSy or chypeatis, is an obvious corruption of some other
word the probable meaning of which we can only guess from the context
of the passage. * The first thing ' — the poet says — * for a man to do after
repentant confession is, to avoid chypeans, the root of sins (of serines rote) ;
as, for instance, he who wishes to avoid lechery avoids/oieie continannce^^
that is, unclean bearing, lascivious gestures, such as tempt and lead to
lechery. — The theological term for things that tempt or give occasion to
sin, and may therefore be called the roots of sin, is '* occasiones " ; and
this, I believe, must have been the meaning of the original word that the
scribe has corrupted into chypeans or chypeaus. Ought we, perhaps, to
write ehe(i)so^ins (aphetic form of a-, enche{i)soivn8) ?
36/993. hy-flek is an impossible form. We shall have to write either
hy-fleky, as in 1. 994 (cp. sykf, y«ykp, wriJcp, etc.); or, as I would
tuggest:
188 Notes. Pages 36-37, Lines 1002-1037.
He \at by-fle wile lecherye,
Bi-idekf fonle cmithiannceis).
In order to get a perfect ryine with cmitinauncej the final s of ase
qiuinces has to be omitted, or continawice to be changed into plur. con-
tinances. — Observe the original O.Fr. form quances (Skeat, Philol. JBoc.
Transact. April 18, 1890).
36/icx)2. Cp. * Ayenbite/ 180: After }>e ssrifte corny yno^fnate^ fet is \e
amendinge pet me sseL do hi ]?e wUle and hi pe rede of pe ssriitere, J>ei ssel
deme \>e amendes he ]>e gdtes : o\er ine nestinges^ oper iive elmeasej o\>er ine
henes, o];er ine o\>re \}hujesy ase be pan pet \:e zeniie ivcsep, — Hugo de St.
Victorc (Migne, 176, 146) : ** Sutisfactio post confessioneni fit per ieiunia,
orationes, et caetera bona opera." — **ieiunium, eleemosyna et oratio"
are the three "opera satisfactoria," the pre tnaner peyne, because **opu8
satisfactorium debet esse poenale" (Thom. Aquin.).
36/1007. "ieiuuio sanatur pestes corporis, oratione pestes mentis'*
(Ilieronym. — ahas auctor super Marcum, cap. ix.). — -/w, as seith seint
lerome, by fastinye been saved the vyces of the fleshy and by preyere the
vyces of the so\de (Chaucer, * Person, lale,' Skeat, 641, § 94).
36/1009 is too short. As lope can only be plur., we shall probably
have to write :
For senne inflesche vestynges
Be]> [<o] ]>e fiesche lopej
or better, perhaps :
For senne in flesch vesti/nges hep,
[pat to] pe flesch [hep] lo\>e.
36/1011-15. " Eleemosyna ab onmi peccato liberat" (Tob. iv. 24),
— " Ignem ardcntem extinguit {iqua, et eleeniosyna resistit peccatis "
(Ecclesiastic, iii. 33). For the folh)wing cp. Tlioni, Aquin. IV. dist. xv.
quaest. 1, art. 4, sol. 3: "quidqiiiJ ad afflictioiiem corporis pertinet,
totum ad ieiunium refert ; et quidc^uid ad proximi utilitatem expeditur,
totum eleemosynae rationem habet; et similiter quaecumque latria
exhibetur Deo, orationis accipit rationem."
36/ioi8. i(Jon, probably = iwnc, habit
36/1019. Lore here seems to mean instruction' (in the principles of
the Christian faith), 'catechetical sermon,' which in Roman Catholic
churches often forms part of the Sunday afternoon service, and is called
in Gennan ** christliche Unterweisung," or " Christenlehre." In this
sense it is parallel to predicacionn, and, like that, governed by the
preceding to here.
herte smyte, knocking upon the breast.
37/1024. Wolle-wardi woolward.
37/1027. here, O.E. hoere, hair-cloth, hair-shirt, cilice^
37/1032. prysoneSf prisoners, captives.
The dedes of elmesse here enumerated are what the Roman catechis
calls the corporal and spiritual works of charity. There are seven
each kind. The corporal ones are : Visito (infirmum), poto (sitienten
cibo (esurientem), redimo (incarceratum), tego (nudum), coUigo (i
recolligo, hospitem), condo (i. e. sepelio, mortuum). — ^The spiritual wo
are : Ckynsvle (in a double sense, viz. doce ignorantem, et dirige d
tantem), castiga (delinquentem), solare (tristem), remitte (delinquentibii^
te),/er (i. e. porta infirmitates aliorum et gravamina), ora (pro omnibix
37/1037. seueier is often put for a long, but indefinite period ;
Skeat's note to 'P. Plowman,' C, V. 82; Zupitza's note to 1. 8667 of
' Romance of Guy of Warwick,' 15th cent, version. But here we hav^^
take it literally ; cp. Gratian, c. 11, C. 33, quaest. 2 (diet.) : " Hinc eti
Kotes, Pagefi 37-38, Lines 1044-1064. 189
^cclesiastica consuetudine est usurpatnm ut maionim criminuin poeni-
"tentia septem annorum spatio concludatiir, nisi vel officii excellentia, vel
cjrirainum magnitude vulgarein constietudinem exccdens « . <. praeinissum
epatiuin transcendere cogat." — The * Poen. Astesani,' referring to this
passage in the Decret., says, c. 9 : "Nam regulariter pro quolibet peccato
:inortali debetur septennis poenitentia, nisi dignitas delinquentis vel
cjualitas delicti aliud suadeat" (quoted by Freisen, 'Geschichte des
-canonischen Eherechtes,' p. 583, footnote).
37/1044-5. Supposing uisyk to be right {in syke^ as Wright has it, is
certainly wrong!), the sense of the two lines seems to be: *They (sciL
the priests) have physic (for the spiritual diseases) of men (whose weak«
Tiess they are to consult in administering), and must, therefore, enjoin
i:he less penance.' — But it is very doubtful whether uisyk of men can
really express so much. Note also the spelling with n, instead of/ (or
jj^i), which is rather uncommon in words of French origin.
38/1046-50. Cp. Thom. Aquin. opusc. 65, § 4: "Sacerdos non
dmponat poenitentiam ita gravem, ut poenitens totum dimittat . - . , nee
ita levem, ut contemnat peccatum . . . Tamen tutius est imponore
minorem debito quam mniorem, quia melius excusamur apud Denni
propter multam misericordiam qunm per niniiam severitatem ; quia talis
-defectus in purgatorio supplebitur." — apeched, 1. 3, impeached, accused.
38/1053-57. The question is, who is me, and who is meant by ham, in
1. 1053 ? It might seem natural to refer ham to the preceding pi^estes;
but there can be little doubt that it relates to the penitents, and me to
"the confessing priests, as is clearly the case with me and ham, (see also
%, 1. 1057) below in 1. 1056. — sennes may be genitive (cp. 'purgatorxjes^
i. 1061 ; sennys^ 1. 1089; hdles 99/24). — '^mte \_:lyte'] means 'punishment.'
-^m^one is generally used by Shoreham in the sense of * companionship,
communion, intercourse' (also ^sexual intercourse'). Once, on 85/i6o, it
occurs in the signification of *moan, lamentation;' and this, I should
think, would also suit here. We might perhaps translate ine m^one by
* complainingly,' though we must not attach too much force to such
expletive phrases in the bob- verses. The sense, then, of the whole stanza,
as I understand it, is: * There is yet another case (circumstance) why
priests giv^e so little penance: although you may tell them (sc. the
penitents) complainingly a great deal about the punishment of sin, you
nmst lay on them little penance, else they would do none.'
This is quite in accordance with what Thom. Aquin. says in the
following passage (quodhb. Ill, quaest. 13, art. 28): "unde melius est
qiiod sacerdos poenitenti indicet quanta poenitentia esset sibi pro peccatis
iniungenda, et ininngat sibi nihilominus aliquid qnod poenitens tolera-
biliter ferat . , ." Cp. also Myrc, * Instruct, for Parish Priests,' 11. 164.S-
1646.
38/1058 ff. Cp. Hugo de St. Victore (Migne, 176, 555): **Tu tamen fac
quod tibi praecipitur. Obediens esto in eo quod tibi iubetur." — ib. p.
556: "* , magnum est si in hac vita incipere possis, etiam si non per-
ficias. Nam et post mortem ignis quidam purgatorius dicitur, ubi
purgantur et mundantur qui hie corrigi coeperunt et non perfecerunt."
38/ 1 06 1, tense can hardly be anything but O.Fr. tens, time.
38/1063-4, I do not know what to make of w\il hone* If I might
venture upon a conjecture I should propose to write the two lines thus :
Nys nan^t god to luyi'-lete a man
pat eny-]nng hys to don(n)e [: eftsone']^
which we may translate : * It is not good to remit to a man (or, for a
man to omit?) what has to be done somehow,'
190 Notes, rages 38-40, Lines 1069-1136.
38/1069. ^Teyned^ arranged, prepared? cf. O.E. geregman?
38/1070-71. Cp. Petr. Lombard. (Migne, 192,893): '^Ex iustitiavero
(Deus) impunituni non dimittit delictum." (Tlie sentence is from Augus-
tine.)
38/1076. The insertion of 36 between ]?o« and mote spoils the sense.
The verb mote has for its compound subject the three nouns sortce,
Bchryfte and edbote. For the peculiar notion expressed in this stanza cp.
Albertus Magnus, * Compendium Theologiae Veritatis' (De partibus poeni-
tentiae in communi, cap. xxvi.) : ** Item per peccatum offendit homo
Deum, et Ecclesiam, et se ipsum. Sed per contritionem reconciliatur
homo Deo, per confessionem Ecclesiae, per satisfactionem sibi."
39/1081. he ne 9chi'yf]> nan^t of . . , he does not care for, or about.
echtyne in this sense occurs also 44/1232, 7O/1995. For the terms signe
and ying^ and their signification in the Sacrament of Penance, which is
discussed by the ])oet in the following lines (39/1084-1089), cp. Thom.
Aquin. 'Summ.'III. quaest. 84, art. 1: '*In sacramentis de quihus iam
supra. diximus, est aliquid quod est sacramentum tantum (i. e. sncrne rei
signum), aliquid quod est res et sacramentum, aliquid vero quod est res
tantum . . . Etiam in poenitentia est aliquid quod est sacramentum
tantum, scilicet actus exterius exercitus (pat hys hoxde ydo\ tarn per
peccatorem poenitentem, quam etiam per sacerdotem absolTentem ; res
autem et sacramentum est poenitentia interior peccatoris ; res aiitem
tantum, et non sacramentum, est remissio peccati" — So the two things
are, *' remissio peccati " (/oT^e/jje), and "poenitentia interior'* (repewtynge,
repentantice). The latter, however, is also '* sacramentum '* {signe aim of
aennys for:^eitynge).
39/1091-1099. Cp. Petr. Lombard. (Migne, 192, 893) : *'Quod autem
interdum sufficiat dolor interior ad vindictam peccati, certuin documen-
tum habemus in illo latrone, Luc. 23, qui sola mentis contritione et
coiifessione, stutiin ut conversus fuit, paradisum ingredi meruit.'*
39/1100-04. See Petr. Lombard. (Migne, 192, 899): "Praeter prae-
missii, est etitim alind sacramentum, scilicet Unctio Intirmorum, quae fit
in extremis." Myrc, *InRtr. for Par. Priests,' II. 1813-1816 :
Wlien ])at he ys so oxier-dryxt^
pat he inay tio lengnr hpte,
penne he schal an-elet be.
And non er, I tvat'ne the,
39/1105. The insertion of ne after libhe in MS. is due to the same
revisor of the text that thought it necessary to add o]>er dia]> on 41 /i 145,
which is equally preposterous. See note to that passage, pat refers, of
course, to bodyes,
40/iii4ff. James v. 14, 15: "Infirmatur quis in Tobis? Inducat
presbyteros ecclesiae, et orent super eum, ungentes eum oleo in nomine
Domini : et oratio fidei {myso^m of ]>er holy hy-leuey 11. 1121-2) salvabit
infirm um, et allevabit eum Doininus ; et si in peccatis sit, remittentur ei."
4O/1118. ende makes no'ryme with wynne. We may perhaps write:
To hys xmne^ to his house.
40/1128. This, brother, is a comfort, and a great one. a/nd is amplifi-
cative here, as on I3/338. Confermyng his a sacrament, And ojper ]>at
ive fminge]>; 39/ 1 106 :— J>e bodyes euel ]>at libbe meyy And sone,hit wet/
to-dryue,
40/1130. fmnan is singular, ham in 1. 1134 is plural. So we shall
have to alter either foman into fomen^ or ham into him,. The original
reading, however, may have been nion,
40/1136. myd ivyl, voluntarily. Extreme Unction is one of those
Notes, rages 41-43, Lines 1137-1219. 191
sacraments which were thought to require a free consent, not only the
absence of repugnancy, on the part of the recipient, in order to render
them effectual. The two others are, Penance and Matrimony.
41/1137. Myd hy-letie of deuocioun, with devout faith. Hugo de St.
Victore and Petr. Lombard, say : " iideliter et devote." Are we perhaps
to write : myd by-letie and deuocioun ?
41/1 142-3. Petr. Lombard. (Migne, 192, 899): "Sacramentum est
ipsa unctio exterior."
41/1143-48. Hugo de St. Victore (Migne, 176, 677-8): "duplici ex
causa sacramentum hoc institutum, et ad peccatorum scilicet remissionem,
et ad corporalis infirmitatis allevationem (alleggaunce of euel), Unde
constat quod qui banc unctionem iideliter et aevote percipit, per cam
sine dubio et in corpore et in anima allevationem et consolationem
accipere meretur, si tamen expedit ut in utroque allevetur. Quod si
forte corporis sanitatem et valetudinem haberi illi non expedit, illam
procul dubio quae est animae sanitatem et allevationem in huius unctionis
perceptione acquirit." — Similarly Petr. Lombard. (Migne, 192, 899).
41/i 145. loutej lean, incline. — The absurdity of the insertion of o}>er
dia\> after lyf is obvious from the following And hennes Jjoj he wende.
The expression To lyf ^efhe schel loute is parallel to pe bodyes (end) j^at
Uhhe mey, 39/ 1 105.
41/1 1 53 ff. Cp. Thom. Aquin. IV. dist. xxiii. quaest. 2, art. 2, sol.
3 : — "ad effectum huius sacramenti percipiendum plurimum valet devotio
suscipientis . . . et ideo illis qui non possunt recognoscere, et cum
devotione suscipere, hoc sacramentum non debet dari ; et praecipue
furiosis et amentibus . . . nisi haberent lucida intervalla {Wane reles
eome\> ammige) in quibus sacramenta recognoscerent, et sic ^is conferri in
statu illo possent." — Ibid., sol. 4 : "hoc sacramentum exigit actualem
devotionem in suscipiente, sicut Eucharistia : unde, sicut Eucharistia
non debet dari pueris, ita nee hoc sacramentum."
41/1167. * You had (= heard) it.'
42/ 1 168. a lite her ahmte, viz. on 40/i 117.
42/i 175-6. See note to I4/375.
42/ 1 186. hidde\> may possibly be a substitute for hedep, offer. But
there is no other trace of a similar confusion of the two verbs in Shoreham.
So I should prefer taking pe sike man as dativus commodi. The words
used at the unction are " verba deprecativa : " see Thom. Aquin, *Summ.'
Suppl. p. iii. quaest. 22, art. 8 ; also iv. dist. xxiii. quaest. 1, art. 4, sol. 2.
42/ 1 188. In mende, in remembrance.
42/i 191-97. Cp. Thom. Aquin. *Snmm.' Suppl. p. iii. quaest. 32,
art. 6: — "Ibi debet adhiberi remedium, ubi est maior vis morbi. ;Sed
spiritualis morbus praecipue viget in viris in renibus, et in mulieribns
in umbicilio, ut dicitur Job xl. 2 : * Fortitude eius in lumbis eius, et
fortitude illius in umbicilio ventris eius,' secundum expositionem Gregorii
(lib. xxxii. Moral., cap. xi.). Ergo ibi debet fieri inunctio." Also Append,
ad Hugonis opera (Migne, 177, 127) ; — *' Lumbi a libidinis lascivia dicti,
quia in viris causa corporeae voluptatis est, sicut in umbicilio feminis."
fe hole, 1. 1193, means the Book of Job.
43/1 199-1202. The Latin words are: "Per istam sanctam unctionem,
et piissimam suam misericordiam, indulgeat tibi Dominus quidquid deli-
quisti per visum," etc.
43/1204. dre^en, O.E. dreo^an, bear, suffer.
43/1209. ^'f^ ^^^^ (O.E. ];>eod), a mere expletive ; see note to 9/243.
43/i2i9ff. Cp. Hrab. Mniirus (Migne, 112, 1167): "Sicut enim in
veteri Testamento tribiis Levi prae caeteris tribubus peculiariter a
ia2 NUes, rages 44-46, Lines 1232-1281.
Domino electa est ad serviendum illi per diversa officia in tabemacnio :
ita et clericus ordo specialiter electus est ad ministrandum Deo in vero
Dei tabemaculo, quod est Ecclesia praesens."
44/1232. schryue, take care of, mind ; cp. 39/io8i.
44/1233 ff. CI Petr. Lombard, (Migne, 192, 900): "Septem sunt
spirituulium officiorum gradus sive urdmes, sicut . . • et capitis nostri,
soil. lesu Christi exemplo monstratur, qui omnium officia in semet ipso
exhibnit . . . Septem autem sunt propter septiformem gratiam sancti
Spiritus." See also Hugo de St Victore (Migne, 176, 425).
44/1242-3. cmdurement A^enys \>e fmde \>\phge: the same expression
occurs on 47/1326-7.
44/1245. The line as it stands, with its five stresses, is too long. But
in my opinion there can be little doubt that the words \>efer}pe were meant
by the author to form the bob-verse of the stanza, and that we, accord-
ingly, shall have to read :
p6 ynjdde hys (ideped) coniurement
A^enys fe foiUe \^ynge ;
]>e fer\>e
Acoli/t hys to segge y-ivijs,
Tapres to here wel werpe (MS. ivo^'pe),
45/1254 ff. The true explanation of this stanza was given by Zupitza
in the *Zeitschrift fiir osterreich. Gyranasien,' 1875, p. 129 : * In the Syna-
gogue of the Old Testament God caused the orders to be made first;
and that was a shadow (sched) of what is made light now in the Holy
Church ; at the same time {itiere) I shall tell how it was there,' etc It
was Zupitza, too, who suggested the reading woi^t instead of wryt in 1.
1257, which I have only thought it necessary to alter into wroity or
yivro{u):^t, these being the two forms actually occurring in Shoreham.
Besides, I would ask whether we had not better omit the word lawe
in 1. 1254? Very likely, the often recurring phrase ine }pe e{a)lde laux
fiitted across the scribe's head as he was copying out ine )pe dde, and
so he went the whole length of it, quite regardless of the following
synagoge,
45/1261 ff. Petr. Lombard. (Migne, 192, 901): "Ostiarii iidem et
ianitores sunt, qui in veteri Testamento electi sunt ad custodiara Templi,
ut non ingrederetur in illud immundus."
45/1270. helpe, to help: a necessary correction of helfe; cp. 46/1300-
2 : Fo^'-hede o\>eren to reden schal me no^t, Ac soffry hyt for nede,
45/1275 ff. ^®^^' Lombard. (Migne, 192, 901): " unde eis, cum ordi-
nantur, claves Ecclesiae dantur ab episcopo, et dicitur eis : Sic agite
tamquam rationem Deo reddituri pro rebus quae clavibus istis reclu-
duntur."
46/1277. dope]), the reading of the MS., is an impossible form.
Wiilker's remark (* AE. Lesebuch,' I. 136) that it may perhaps be a new
formation like hiiSo7i in the * Durham Book,' or sttndei in * Layamon,' to
distinguish the singular from the plural, does not apply to the Kt. dialect,
where the singular is regularly de)?, the plural do\>,
46/1279. T^*® subject ^e is to be supplied from the preceding line.
46/1281. I have proposed to alter hardy sb into hard ys, translating : —
*That is hard, whosoever felt it.' The sentence, as I understand it, is
meant to express the poet's sentiment on the heavy responsibility laid
upon the ostiary by the preceding injunction of the ordaining bishop.
As felde U^^elde] cannot be anything but the pret. subjunct. either of
felen = O.E. fela^i, or Kt. felen = O.E. (W.S.) fylan, which is out of the
question here, Wiilker's translation, — " Sehr verwegen (hardyst) ist (the
Notes, Pages 46-47, Lines 1282-1330. 193
Terb to be supplied), wer dies zii Grunde gcben liess " {felde from fellen)^
must be wrong.
46/1282 ff. Petr. Lombard. (Migne, 192, 901) : " Hoc officium Dominus
in sua persona suscepit, quando flagello de funiculis facto vendentes et
cmentes eiecit de templo."
46/1293. ^y «x>fcfce, by the week. The ryme woken [: hy-loukeii]
occurs 118/ 109-10.
46/1295. Hy refers to nrophesyCy 1. 1292, which is probably accus.
plur. Tlie reading of the MS., By rede^ makes no sense.
46/1299. ham aueye of^ to inform themselves of, acquaint themselves
"with (the sense of wliat they read). Cp. Hugo de St. Victore (Migne,
176, 424): "Hi quidem, qui ad hunc gradum promoventur, litterarum
scientia debent esse instructi, ut eorum quae legunt sensum intelligant."
47/1307. Wet wielle. I am unable to guess what welle can possibly
mean here. The Latin text which the poet is likely to have followed
does not throw much light on it either. It runs thus, according to Hugo
de St. Victore (Migne, 176, 424): " Hoc officium Dominus in propria persona
ostendit, quando in medio seniorum librum Isaiae prophetae aperiens dis-
tincte ad intelligendum legit.*' — If I were to venture on a conjecture, I would
suggest tliat we may read : Wet? dwdle .', taking the phrase as a kind
of interposition : * Stop now I What was it he read ? * to which the
answer is given in the following lines : * What he read there, you may see
in the Gospel of St. Luke.' Or should weUe be miswritten for uelle: *what
might fall, chnnce to turn up ' (when he opened the book) V
47/i3ioff. Petr. Lombard. (Migne, 192, 901): "Unde ei . . . traditur
ab episcopo codex divinarum lectionum, et dicitur : Accipe, et esto verbi
Dei relator, habiturus, si fideliter impleveris officium, partem cum his qui
bene verbum Dei ministraverunt."
47/1313 ; *' lector verbi quod Deo redolet."
47/1322-3. Petr. Lombard. (Migne, 192, 902): "Debet autem habere
spiritum mundum qui spiritibus immundis imperat."
47/1328-30. The Latin words used by the ordaining bishop are :
" Accipite (soil, librum exorcismorum), et habetote potestatem imponendi
manus super energumenos, sive catechumenos." It is clear, therefore,
that what we read in line 1330, Ouer ham ]>at fendes op higge\>, must
have been intended to render the sense of "super energumenos (sive
catechuipenos)." But, what is higge\> ? Wtilker connects it with he:^en^
hu^en (O.E. bemn, hy^an), and translates : " diejenigen, welche die Teufel
aufbiegen (opbigge]>)^ i. e. antreiben,'* which he thinks is meant of the
convulsive tits of the possessed. This is, of course, quite impossible.
Vamhagen (*Anglia* iv., 204) rightly considers op as a preposition belong-
ing to paii, and takes bigge]> in its usual sense of * dwell.' Accordingly, he
translates : " Nehniet bin die Macht, die Hand denen aufzulegen, auf
welchen die Teufel wohnen." But this, I believe, is equally impossible,
because bigge])^ with its stopt g (from ON. byggja)y makes no ryme with
8egge\> (or sigge^, as the Kt. form is)— even if it could be proved that the
Northern verb Inggen was used at all in Southern M.EL I should, there-
fore, propose to write UggeY instead of bigge\>, which would perfectly
satisfy the demands of ryme, and, at the same time, make at least as
good sense as bigge\> — hy \>at fendes op ligge\> being an almost literal
translation of the Latin ^''obaessV^ But there still remains another
difficulty with regard to segge]> or sigge]), which ought to be 3rd sing,
indie, prs. I do not renien^ber having ever read sigge\> instead of say]^,
zay\>, sey]> in any Kt. writer (Vamhagen cites one instance of segge^
as sing, from * Layamon ') ; yet I suspect we shall simply have to take
SHOREHAM O
194 Notes. Pages 47-49, Lines 1331-1369.
it for what it was apparently meant. Perliaps we might refer to the
form ligge\> in the following passage, 60/ 1678-80 : Home Me wedde\>
suyche^ aiid ligge\> so For \>an itu hordome. Here, too, the exigence of the
metre seems to have caused the substitution of the expanded form ligge\>
for the usual Ztj>, the indefinite me being, as a rule, followed by a verb in
the singular. Only w^e cannot feel quite sure, considering the habitual
carelessness of the scribe, if the author himself did not write men instead
of me, so that ligge]> may really have been intended for the plural.
47/1331 ff. Petr. Lombard. (Migne, 192 902): " Hoc etiam officio usus
est Christus, cum daemoniacos multos sanavit. Hie ordo a Salomone
videtur descendisse, qui quendam modum exorcizandi invenit, quo dae-
mones adiurati ex obsessis corporibus pellebantur."
In eastern (Jewish and Arabic) tradition King Solomon was credited
with great skill in magic arts ; see Dr. W. Smith, * Dictionary of tlie
Bible,' 8. V. Solomon. Christian pilgrims visiting the holy places were
shown the magic seal-ring by which he had obtained power over the evil
spirits ; and in the middle ages, SoIonu)n'8 fight with demons became the
subject of a vast cycle of legends. See also * Archiv f. d. Studium d. n.
Sprachen u. Litteraturen,' cviii. 131.
48/1335. apryse (for en-empryse)y enterprise, "undertaking.
48/1339. Varnhagen's conjecture is corroborated by what we read in
Hugo de St. Victore (Migne, 176, 425) : " Quarto loco succedunt acoly-
thi, qui Latine dicuntur ceroferarii, quia accensos cereos deferunt, dum
legitur evangelium, vel dum offertur sacrificium."
48/1342-44. Petr. Lombard (Migne, 192, 902): "ut sub typo luminis
corporalis ilia lux ostendatnr, de qua legitur, Joan. 1 i^Erat hix vera^ quae
illuminat omnem, how.i7iem venientem in huiic mmndum,.^^
48/1347. lokke, in the awkward spelling of the scribe, stands for loke
or loky; O.^. locian, to look after: "Ad acolythum pertinet praeparatio
luminarium in sacrario" (Petr. Lombard., Migne, 192, 902). M.E. loken
(from O.N. loka), to lock, is out of the question here, because the locking
up of tlie church-lights does not form part of the duties of an acolyte.
48/1349. Wiilker rightly saw that synge must be a verb, only he is
wrong in translating it: "um diircli eiii Sinnbild anzudeuten." The
true meaning is * to bless, consecrate ' (scil. tvytie and water), as appears
from Hugo de St. Victore (Migne, 176, 425) : " Hi cum ordinantur, post-
quam edocti fuerint ab episcopo qualiter in officio suo agere debeant . . .
accipiunt et urceolum vacuum ad infundendum vinum in calicem, quo con-
secrandus est sanguis Christi." See also Petr. Lombard. (Migne, 192, 902) :
" Ipse (scil. acolytus) cereum portat, ipse urceolum cum vino et aqua
suggesta pro Eucharistia subdiaconis praeparat." The spelling synge is
peculiar. It ought probably to be syngne. What the ng seems to indi-
cate may either be fronted n, or nasalized g, according to the common
pronunciation of such Latin words as digniis, magmts, signum, etc. Cp.
the spellings ingnel, * Ayenb.' 141 ; liiigne, ib. 160 ; diiig^netej ib. 215, 227,
233 ; dyngnelyche, ib, 266, 267 ; or marufnUs, dingwiis, etc., in the Latin
orthography of the period. At any rate, the ryme si/ngf[n]e [: hry^ige\ is
only imperfect.
48/1354. " Ego sum lux mundi ; qui sequitur me non ambulat in tene-
bris, sed habebit lumen vitae" (St. John viii. 12).
49/1359 ff.. Petr. Lombard. (Migne, 192, 902): " Huius officii formam
illi gerebant in veteri Testamento, qui lucernas candelabri componebant
et accendebant igne coelesti, ad illmninandas tenebras aquilonares."
49/1365. See Exod. xxv. 31-39 ; xxxvii. 17-24.
49/1367-9. Zupitza's emendation enioyne]> [: cUoyne]^] is convincing;
Notes. Page 49, Lines 1370-1S85. 195
cf. Hugo de St. Victore (Migne, 176, 426) : ** Isti (scil. subdiaconi) sub-
serviunt levitis, et vasa corporis et sanguinis Christi ipsis ad altare
deferunt (bereW et iterum referunt {almfn^)^ Ibid. 177, 425 ; "Quinto
loco ordinantur subdiaconi, qui ministerio altaris approximant . . . Undo
lex continentiae imponitur illis."
49^/1370-1. welde^ al hare: the subdeacons touch the holy vessels
(chalice and paten) with bare hands, which the acolytes are not permitted
to do. Cp. Hugo de St Victore (Migne, 177, 425): ** Hoc autera de lege
veteri Bumptuin videtur, ubi praecipitur ut filii Caath vasa sanctuarii a
filiis Aaron prius involuta accipiant^ et non tangant ea nuda, ne
moriantur."
49/ 1 37 1-2. The corpermis (corporal, corporas) is a cloth of pure linen,
usually starched, on which the elements are placed during the celebration
of the mass. It is of moderate size, and as long as the chalice is covered,
the corporal is folded together and put in a square case ijbursa) that rests
on the top of the chalice. At high mass, when the celebrant is assisted
by the deacon, subdeacon, and other attendants, the subdeacon- has to
carry the chalice properly dressed to the altar, or to a side-table (" cre-
dentia"). There it remains till the beginning of the offertory, when the
deacon takes the corporal out of the burse, unfojds it, and spreads it on
the altar ; then uncovers the chalice and places it, together with the paten
and host, on the outspread corporal. If the chalice had been put on the
side-table, the subdeacon has to take it to the altar, while the deacon
fetches the burse with the corporal. After the communion, the subdeacon
folds up the corporal, cleanses and dresses the chalice in the proper way,
and places it, covered with veil and burse, on the altar or on the side-
table, thence to carry it into the vestry when the mass is over. The sense
then of the words pe sudeakne . . uealde]f fe corperaus is clear enough.
Only I do not quite understand what onder ]>e deakne means. Is it * under
the superin tendance of the deacon ? ' — the purely local meaning of the
prepos. onder being, of course, out of the question here. But the folding
of the corporal by the subdeacon is not, as far as I am aware, particularly
superintended by the deacon. What seems to me more probable, there-
fore, is, that the poet merely intended to convey the general notion, with
no view to any particular case, that the subdeacon is subordinate to the
deacon. This is what the very name of subdeacon implies, as is often
expressly stated by ecclesiastical writers ; e. g. Petr. Lombard. (Migne,
192, 902) : " Graece hypodiacones vocantur quos nos subdiacones dicimus,
qui ideo sic appellantur, quia subjacent praeceptis et officiis Levitarum."
49/1373-76. "Mundamini qui fertis vasa Domini" (Isaiah Hi. 11). —
hensy^ sanctify, purify.
49/1381. hare here probably means 'empty.' Cp. Petr. Lombard.
(Migne, 192, 903) : ** Hi, cum ordinantur, accipiunt de nianu episcopi
patenam et calicem vacuum; ab archidiacono vero urceolum (a croicet)
cum aquamanili, et manutergium " (a towoAjlle nare). — nare = O.E. nearu^
narrow. — lucre, together with it. Wright has printed xuire and Inere,
The correction is by Zupitza (*Zeitschr. fur osterr. Gymn.' 1875, p. 129).
49/1385. I am rather sceptical as to honden being used here in the old
instrumental sense, though it can hardly be otherwise if helde really means
* to hold ' (O.E. healdan). But may we not take hdde in the sense of * to
pour out' (see N. E. D. s. v. hield, v. 7), and refer the relative clause ]>a^
servsp to J>e autere in 1. 1386 to the preceding honden, which in this case
may very well be dative plur, ? That the pouring out of water for those
who officiate at the altar to wash their hands in, does pertain to the office
of the subdeacon, we may learn from Hugo de St. Victore (Migne, 176,
196 Notes, Pages 50-51, Lines 1389-1422.
426) : . . " urceum quoque et aquam, manile et manutergium tenere, et
levitis pro lavandis manibus ante altare aquam praebere (debent) "...
*' De manu vero archidiaconi (accipiunt) urceolum cum aqua, manile seu
mantile, et manutergium, quibus mundare debent manus sacerdos et
levita tractaturi divina sacramenta." See also Petr. Lombard. (Migne,
192, 903).
50/1389. The verb, probably Iceste, as I have suggested, is indispens-
able. Cp. Hugo de St. Victore (Migne, 176, 426) : ** Hoc officio usus est
Dominus, quando facta coena cum discipulis linteo {wy^p a schete) se
praecinxit, et mittens aquam in pelvim pedes discipulorum lavit (et linteo
extersit)."
50/1393. lesschte (/oi'fe) is said of the institution of the order. Wiilker
(A.E. Lesebuch I, 137) translates : " Jesus . . erlaubte (allowed) diesen
Orden fur die Zukunft (for the future), fiirderhin," connecting lesschte
with O.Fr. lesser. The latter may possibly be right, though I should
prefer translating lesschte f(yr]fe by — * let (go) forth, sent forth ; ' for which
we may compare 76/2158-61 :
]fese sacrementis, 'pat were ischetfram alle men^
Wat god hymself out sent hys To townne,
50/1394. There is also a symbolical reason for assigning to the order
of deacon the sixth place. This, we are told, is the mystical signification
of the number, which is said to be * perfection.' See Hugo de St. Victore
(Migne, 176, 426) : "• Diaconorum ordo sexto sequitur loco, non sine aliquo
senarii mysterio, in quo propter perfectionem sui significatur operura per-
fectio." Also Migne, 177, 350 : " Sexto loco succedunt diaconi, non sine
mysterio senarii, qui numerus perfectionem significat."
50/1402. hoche, O.Fr. htiche (hutica), ''cista, area." J)e hoche of holy
crefte, the ark of holy power = the ark of the covenant.
50/1403-7. Cp. Hugo de St Victore (Migne, 176, 426): ^'diaconis
super sinistrum humerum stola ponitur . . . quia quidquid laboris et sus-
tinentiae in hac vita toleramus, tamquam in sinistra portamus, donee in
dextera, hoc est in aetemitate, requiem habeamus."
51/1419. The expression )?e "pridde suggests that there were two other
manifestations, beside the one mentioned in 11. 1420-21, of Christ's holding
the office of deacon. One of them, i, e, the second, was when he preached
to the people (II. 1417-18). Consequently, the first must be sought for in
the words — Ine hys trauayle, 1. 1416 ; and this, I believe, refers to what
has been said of the deacon above, in II. 1403-7, namely, that he gets the
stole put over his left shoulder, to remind him of the hardships he has to
bear in this present life, that for ]fane traiiaylle her he may gain J>6 ry^t
half in heaven. In the same manner, Christ's preaching to the people,
and the arousing of the apostles from sleep, have their parallels in the
functions of the deacon set forth in 11. 1410-11 and 1412-14. It woiM,
perhaps, conduce to a better discrimination of the points enumerated, if
we were to add and before po he prechinde, etc., in 1. 1417, to which I see
at least no metrical obstacle.
wahede^ 1. 1420, is of course transitive = * aroused the apostles ; ' fo^* to
hydde, that they should pray. Cp. 76/2 186 if. : per hijs apostles leye Step-
ynde, ]>o fat he ham bed Aryse for to preye Amonge, See aloo Hugo ae
St. Victore (Migne, 176, 428) : *' Hoc otificio usus est Dominus . . . quando
apostolos dormitantes ad oration em incitavit," etc.
51/1422 ft, Cp. Hugo de St. Victore (Migne, 176, 428): "Septirao loco
sequitur ordo presbyterorum. Presbyteri auteui interpretantur seuiores^
quia seniores Graeci presbyteros vocant. Debent enim presbyteri seniores
esse in populo Dei; non tantum aetate corporis, quantum prudentia
Notes. Page 51, Lines 1430-1436. 197
niorum, et maturitate bonae conversationis, siciit scriptiim est : Senecttis
venerabUis esty non dintnma, tieqiie amionim numero comp^itata, Cani
enim siint se^is^is hominumy et aetas senectntis vita iwmacnlata (Sap. IV)."
51/1430. grt/«c, guise, custoni, practice.
51/1432. a croivche wyse^ crosswise. This is undoubtedly the true
reading, as appears from the description of the ceremony in the Ponti-
ficale Romanum (Daniel, 'Codex Liturgicus Ecclesiae universae,' I. p.
240) : *' Dicto primo versu hymni (scil. '* Veni creator") surgit Pontifex et
sedet in faldisterio. Singuli ordinandi coram eo genua flectunt, et P. cum
oleo catechumenorum inungit unicuique ambas inamis simvl iunctas in
modum crv4ii8, producendo cum pollice suo dextro in dictum oleum intinc-
to duas lineas, videlicet a pollice dextrae manus usque ad indicem sinis-
trae, et a pollice sinistrae usque ad indicem dextrae, ungendo mox totaliter
palmas," etc.
51/1436. If hdye means anything, it must be oil {ele, elt). It is indeed
possible that whoever wrote this and the following line may have thought
of the unction of the hands of the priest as described in the passage cited
above : " Pontifex cum oleo catechumenorum inungit ambas manus simul
iunctas." This is what Wiilker assumes when he translates : '* Er nimnit
das Oel auf der inneren Flache beider Hande, die anf der Brust zusam-
mengefaltet sind." He adds, however, — "/uiZ/ diirfte wohl in hund zu
andern sein ; denn die Hande des Presbyters werden nur auf der inneren
Seite, nicht auf beiden Seiten gesalbt." But would not ct/fer hcmd yioyned
(Me breste be a rather awkward expression ? If there is anything corrupt
in the line, as I do believe there is, I suspect it is not halfj but hdye inne.
In the first place, the line as it stands is too long. Secondly, what is of
greater moment, the words — ))«< Ho god hap ne he^i hyne, etc., in 1. 1438 if.
do not at all apply to the signification commonly attached to the unction,
but they evidently relate to the ceremony of vesting the priest with the
stole. When after the invocation of the Holy Spirit at the ordination the
hands of the presbyter have been anointed, he receives the stole, which is
a narrow scaif coming down to the knees, usually widened and fringed at
the ends, and having a cross embroidered on it at the middle and at each
extremity. It is laid over both his shoulders (of eylper half = on either
side), the two strips being crossed upon the breast (yioyned atte breste),
and secured by the girdle (^'cingulum**). The symbolical meaning
assigned to this peculiar mode of the presbyter's wearing the stole is
often mentioned by ecclesiastical writers ; see, for instance, Hugo de St.
Victore (Migne, 175, 429): "Hi (sc, presbyteri) post invocationem S.
Spiritus stolam super utrumque humerum accipiunt, quae in modum sus-
tentaculorum dextrum latus munit et sinistrum, ut ex hoc intelligant se
per arma iustitiae a dextris et sinistris esse munitos, ut eos nee adversa
frangant, nee prospera extoUant.'* The right side was generally associated
with the idea of prosperity, the left side with that of adversity ; e. g. in
* Ayenbite,' p. 151 : Eftervxvrd he prouep ofte his work mid lead; \wr he
nim)^ hede "pet his toit/r ne hongi ne stoiipiy ne ari^thalf be prosperite^
ne (defthalf be adiversite. See also Shoreham, 50/ 1404-7. Now, we can
hardly fail to notice the very close resemblance between the words —
J>6t no god hep ne h^yi hifne, Ne non harm hyne don ( = down) deste In
modej and those quoted above from Hugo de St. Victore, — **ut eos nee
adversa frangant, nee prospera extollant." Hence we are necessarily led
to conclude that the reference, too, must have been to the same thing in
both writers; and consequently, that the substitution of stole for helye
inne^ forcible as it may seem, is unavoidable.
deste^ by the way, cannot be the preterite of daschen^ as KSlbing will
198 Notes, Pages 51-53, Lines 1441-1484.
have it (*Arthour and Merlin,' Ivi, footnote). It is pres. subjunct. of
desten^ which, if compared with the Sth. M.E. dusteriy would seem to point
to an earlier form *dystan ; see also N. E. D., s. v. dustj v. 2.
51/1441. Construe: Ac Qfet he) "penche on hym^ etc., ?i6 to be under-
stood from the preceding oblique case hyne. It is not improbable that
the two lines 1441-2 contain an allusion to the crossing of the stole upon
the breast. If so, we have another corroboration of the conjectured read-
ing stole in 1. 14.S6.
62/1444. hrede is accus. sing., governed by tak\ ; but the true reading
is pernaps hredes ; see the passage from Petr. Lombard, in the next note.
52/1446-7. Translate: *And trust well {trewe, imperat, from treotma/n)
that there is a sign thereof,* — signe to be taken in the sense of * prefigura-
tion ' (viz. in the Old Testament) ; l^ro/", i. e. of his power to sacry hyt.
This makes tolerable sense. Still, we are not told what the aeyne is, and
besides, the position of ];>er is certainly not the usual one in an affirmative
sentence. Considering, moreover, that the poet probably had before bim
the following Latin passage which Petr. Lombard. (Migne, 192, 904)
quotes from Isidor. Hispalensis : " Accipiunt etiam calicem cum vino,
et patenam cum hostiis {bredes? so also Hugo de St. Victore), ut per hoc
sciant se accepisse potestatera placabiles Deo hostias offerendi," — one is
strongly tempted to suggest the very slight alteration of J?er into )>e,
which would bring the meaning of the line pretty close to the Latin
quotation : — 'And that (i. e. the taking of the chalice with the wine, etc.)
is the true (trewe) sign liereof ' (i. e. of his having received the power 01
consecrating).
52/1450-56. Hugo de St. Victore (Migne, 176, 429) : *; Hoc officio
usus est Dominus, quando post coenam panem et vinum in corpus et
sanguinem suum commutavit , , . Hoc quoque excellenter officium implens
exhibuit, quando ipse sacerdos et hostia seipsum in ara crucis propter
peccata generis humani obtulit."
52/1457. The meaning of crounebet is perfectly clear, it being inter-
pretea in 1. 1460 by ]>efurste scherynge^ — " prima tonsura." But I doubt
whether such a word as croiitiebet exists ; at least, I have not found it
recorded anywhere else. It is probably due to an error of the scribe, and
ought, perhaps, to be crounement, answering to Latin " coronatio," which
is used in the sense of * tonsure,' e. g. by Thorn. Aquin. IV. dist. xxiv.,
quaest. 3, art. 1, quaestiunc. 2.
In the footnote, I have suggested that we may read to J^yse ordresj
instead of to \>ys ordre, because the tonsure cannot properly be called a
preparation {an apparyllynge ; see N. E. D. s. v. apparelling) for this, i. e.
the presbyter's order only, considering that, as a sign of the entrance into
the state of a cleric, it has to be received before any one can be promoted
to any of the seven orders, the minor as well as the holy ones. See
Notae in S. Gregorii Lib. Sacrament. (Migne, 78, 436). Thom. Aquin.
therefore calls it " praeambulum ad ordinem." An apparyllynge to ordre
would express the same meaning, while to \>y8 wdre is apt to convey a
wrong notion.
53/1476-7. The idea that the clerics (for their continence in the
present life?) shall be married {xfmarisscked) in heaven, seems rather
odd, especially when we remember that those of the minor orders are by
no means condemned to * single blessedness ' on earth. I should propose
to read ywarissched^ if it could only be shown that the verb was ever
used in the sense of * to reward,' corresponding to the signification * gift,
donation ' of the substant. tvarison in M.E.
53/1482-4. According to Wiilker (A. E. Leseb. I. p. 138) sedder is
Notes. Page 53, Lines 1482-4. 199
tlie compar. of sid^ meaning "weit^r, ausfulirlicber, dentlicher" (more
expressly); and breddour or hredder, as the ryme requires, is the
comparat. of hrod, O.E. brad. This may be true, so far as hredder is
concerned (cf. O.E. brcedra). But there is evidently something amiss in
the lines as they have been transmitted by the scribe. Thus much only
seems to be clear, that here, as in the preceding lines, the reference is to
the clerical tonsure. — The proper shape of the tonsure in the Romish
Church was that which the fourth Council of Toledo, a.d. 633, had
proscribed, and which is still retained by the members of several monastic
orders bound to strict observances. Canon 41 of the said Council runs as
follows : — " Omnes clerici vel lectores, sicut levitae et sacerdotes, detonso
superius capite, inferius solam circuli coronam relinquant : non sicut hue
usque in Galliciae partibus facere lectores videntur, qui prolixis, ut laici,
comis in solo capitis apice modicum circulum tondent. Kitns enim iste
in Hispania hue usque haereticorum fuit . . . Qui autem hoc non custo-
dierit, fidei catholicae reus erit."
Subsequent Councils issued numerous decrees to the same effect,
enjoining clerics to wear tonsures of appropriate shape and size, and not
to let their hair grow, but to clip it so as to leave the ears bare — "ut
pateant aures;" "usque ad patentes anres;'* "usque ad revelationem
sensuum, id est, oculorum et aurium " (Hugo de St. Victore), as the
phrases run. pe croune of dei'ke y-opened hysy in Shoreham, 1« 1478,
^probably means the same thing. Of ecclesiastical meetings held not
very long before, or about, the time of the poet, which have dealt with
the subject, 1 mention only: the Synod of Worcester, a.d. 1240, cap.
21 ; the Councils of London, a.d. 1268, cap. 5, and of Salzburg, a.d.
1274, cap. 11 ; the Synod of Exeter, a.d. 1287, cap. 17; the Council of
llavenna, A.D. 1314 and 1318.
Ecclesiastical authorities generally speak of a twofold signification of
the tonsure — (1.) in respect of its circular form : the corona is a symbol
of the royal dignity of the cleric, as the minister of God ; for, according
to S. Gregory, "servire Deo regnare est;" (2.) with regard to the
removal of the hair, by shaving the top of the head and clipping the hair
around the ears : this signifies that the mind of the cleric shall be
unveiled towards God (the hair being given for a covering, 1 Corinth,
xi.), and that he shall dismiss all worldly thoughts and occupations.
See, for instance, Hugo de St. Victore (Migne, 176, 421) ; Petr.
Lombardus (Migne, 192, 901) ; Thorn. Aquin., IV. dist. xxiv., quaest. 3,
art. 1, sol. 1. Also the statutes of the Council of London, A.D. 1268,
cap., 5 : — " Statuimus et districte praecipimus, ut clerici . . . coronas
habeant probanda latitudine condecentes, in quibus depositio terre-
norum, et regalis sacerdotis dignitas designatur ; " and the Council of
Kavenna, a.d. 1314 ; "Clerici coronam condecentem portent, per quam
designentur regalis esse generis, et sperare se assequi debere partem
haereditatis divinae." Shoreham says, 11. 1478-9 : pe croune of clerke
y-opened hys^ Tokne\> \>e wyl to heuens, etc. This is one signification of
tlie tonsure : v?yl to he^iene means renunciation of worldliness, " depositio
terrenorum." Should we not expect, then, to find, also in Shoreham,
some allusion to the corona being a sign of the royal dignity appertain-
ing to God's minister ? But nothing of the kind can be elicited, 1 believe,
from the text as presented by the MS.
It will be remembered that the Council of Toledo, in prescribing a
certain form of the tonsure, strictly enjoins that it shall be worn by all
clerics, whether of the lower or the higher orders ; and the same
injunction was made by the Council of London as late as 1268 :
200 Notes. Page 53, Lines 1490-1496.
"StatuimuB et districte praecipimiis, ut clerici aniversi . . . aures
patentee, crinibus non coopertas, et coronas habeant probanda latitudine
condecentes." It appears, however, that the practice of shaving only a
small circle on the crown, which had been condemned as heretical by the
Council of Toledo, must have gradually crept in among the lower clergy
(as indeed it has afterwards become universal with the seculars, even
those in holy orders) ; and that the size of the tonsure was made a mark
of distinction between the different orders. This is proved by the canons
of the Councils of Salzburg (1274) and Ravenna (1314-18). The former,
in prohibiting clerics to let their hair grow, seem to make a difference
between "sacerdotes " and "clerici inferioris ordinis:" — "Edicto perpetuo
prohibemus, ne clerici coiuam nutriant, max.inie sacerdotes, qui taliter
tondeantur, ut pateant eis aures ; caeteri inferioris ordinis clerici in
tonsura non multuin discrepent ab eisdem." The Council of Ravenna
prescribed that those who were in holy orders, or bene6ciaries of
cathedral and collegiate churches, should wear a wider corona, conceding
to others one of medium or smaller size, according to their several
stations : ** Clerici . . . coronam condecentem portent . . . ; quae scilicet
sit rotunda, et ita tonsi sint inferius, quod aures pateant : ita quod, si in
sacris fuerint, aut beneficiati in ecclesia cathedrali vel collegiata venerabili,
secundum condecentiam sui status portent latiorem, alii vero mediocreui
vel minorem, suis statibus condecentem." This expression, '^ coronam UUio-
r&m'^ puts one in mind of Shoreham's phrase ]>e croane hreddoiir (or
breddevy as the original form may have been) ; and the words — cLse he in
ordre aryst point exactly the same way. So I guess that what the poet
meant to express here is simply this, that the tonsure of a cleric is to be
the wider, the higher the order to which he is promoted. Still, 1 do not
quite comprehend the context of the whole passage from 1. 1478 onwards.
Is the larger size of the tonsure of the higher clergy also symbolized by
pe croune of derke being ^^y-opened^^ as the words And gedder toknep
seem to suggest (whatever sedder may mean) ? Again, what connection
is there between these lines and the following ones (11. 1485-6) ; f>er
d/rof hischop hys dignete To maky \mlke sen/ene? — drof (exercised,
practised) hys dignete is, moreover, a rather awkward expression. — And
hyt hy-tokne\> \ane hissckop, etc. — What is it that betokens? I strongly
suspect that the scribe has made here a sad confusion ; but I see no way
to a possible emendation.
53/1490. was = hiuis, whose.
53/1492-6. Wiilker translates: "Deshalb (wegen der hohen Wiirde,
die dem Priesterstande zukomiiit) sollen die Ordensgeistlichen nach dem
ausseren Zeichen desselben, nach der Tonsur verlangen." In my *Beitrage
zur Erklarung und Textkritik des William von Schorham' I have shown
that this interpretation of the passage cannot be accepted, ordres here
does not mean the monastic orders or the regular clergy (" die Ordens-
geistlichen '^) ; and longi to \yys sacremenb must not be translated — ' to long
for the outward sign (jsacremenb) of priesthood, i.e. the tonsure.' There
is no sacrament of the tonsure, at least not in the theological system to
which our author adheres (see Thom. Aquin. * Summ. Supplem.' p. iii.,
quaest 40, art. 2). Besides, it would be difficult to prove that in the 14th
century the simple instrumental \>y was still used in the sense of
* therefore, for this reason' (**deshalb"), as Wiilker translates, taking
J>i/J>e ordres to be meant for \>y ]>e ordres. I still hold that )?y)?c is simply
a clerical error for \yyse (for other instances of the same confusion of s and
\>, see note to 22/599). Accordingly, I translate : * These orders shall
belong of right to tliis sacrament.'
Notes. Page 53, Lines 1492-6. 201
The number of the orders that constitute the sacrament of ordination has
been up to the present day a matter of controversy. William, in accord-
ance with the received doctrine of his time, enumerates seven orders,
from the door-keeper upwards to the mass-priest. Tlie difference is only,
that formerly all the seven orders, the minor as well as the holy ones,
were thought to partake of the sacramental character (" Et dicuntur hi
ordines sacramenta," Petr. Lombard.), while the minor orders are now
relegated to the rank of what are called *' sacramentalia." The order
of priesthood, then, was regarded as the highest, and the episcopate,
with its different branches of bishop, archbishop, metropolitan, primate,
patriarch, and high pontiff, was considered to be, not a separate order,
but a dignity and an office conferred upon certain persons in sacerdotal,
or at least in one of the holy, orders. So by Hugo de St. Victore (Migne,
176, 423), and Petr. Lombard. (Migne, 192, 904). Other clerical offices
which are not orders in the sacramental sense are, for instance, those of
the archipresbyter, the archidiaconus, the primicerius, the thesanrarius,
etc. (see Hugo de St. Victore Migne, 176, 461). — Thom. Aquin. Q Summ.
Supplem.' p. iii., quaest. 40, art. 5), in discussing the question whether
the episcopate be an order, says : "Ordo potest accipi dupliciter. Uno
modo secundum quod est sacramentum : et sic, ut prius dictum est,
ordinatur omnis ordo ad Eucharistiae sacramentum. Unde cum episcopus
non habeat potestatem superiorem sacerdote, quantum ad hoc episcopatus
non erit ordo (episcopatus non est ordo secundum quod ordo est sacra-
mentum). Alio modo potest considerari ordo secundum quod est officium
quoddam respectu quarundam actionum sacrarum : et sic, cum episcopus
habeat potestatem in actioTiibus hierarchicis respectu corporis mystici
supra sacerdotem, episcopatus erit ordo.'* It is in this sense that Petr.
Lombard. (Migne, 192. 905) speaks of an episcopal order (" Ordo autem
episcoporum quadripartitus est").
I should not have mentioned these particulars, but that they may
perhaps give us some clue to the explanation of 11. 1494-96 : And \>ai
mo he \>at gode he\> \>e8 make\> al \>at fcHle Be astentcj which Wiilker (A. E.
Leseb. I. 138) interprets as follows : " Die Geistlichen sollen wiinschen
und dahin arbeiten (endeavour), dass mehr werde des, das gut ist (that
there may be more of what is good), und dass alles Siindige, Torrichte,
gehindert, vernichtet werde" (that all that is sinful, foolish, may be
stinted, destroyed). I need scarcely say, however, that it will never do
to render \>at mo be \>at gode he]> by — * that there may be more of what is
good,' rrio^ gode, he]> being plurals. Nor must foUe be confounded with
the noun fdlie, folly, as appears to have been done by Wiilker. Matzner
(Ae. Sprachproben, I. 263, footnote to 1. 182) considers fclle to be the
preterite of faUen, of which there are indeed several instances to be found
in Shoreham ; even the ryme follel: schoUe] occurs on 121/i8i-2. Only
I do not see that the meaning of trie passage here would be any clearer
for it. If 1 may venture to offer another explanation, I suggest, in the
first place, that we may take \)at foLle as a noun, corresponding to Mn.E.
*.the full,' the whole, the total; we have it also on 6I/1708 : 'prmve to \>e
foUe [: schdlXe']. Considering further that amd \>at is frequently miswritten
in our MS. for and j^a^, I propose to read : And \)ai mo he ]>at gode he\>.
The whole passage then, as 1 understand it, may be translated : * These
orders (i. e. the seven treated of in the preceding section) shall belong of
right to this sacrament ; and though there be more (than these) that are
good, these make up the whole ' (i. e. they constitute the sacrament).
There are, indeed, more than those seven ; so, for instance, the episcopate
and other dignities and offices, that in a certain sense may be called
202 Notes. Page 54, Lines 1501-1504.
orders (see quotation from Thomas Aquinas above) ; there are also
the monastic orders : but none of them have the character of sacraments.
The expression — J>a^ rtw he \>at gode 6eJ>, it is true, is rather vague ; yet I
believe that the meaning of it is sufficiently determined by the context in
which it occurs. We have lastly to explain the obscure phrase Be astente.
That the usual derivation of astente from O.E. astyntan, Kt. -sterUan,
does not yield a sense suitable to the purport of the preceding lines, as
we have interpreted them, is at once clear; but the way out of the
difficulty is not so clear. If I venture to throw out a suggestion of my
own I am quite aware that it merely originated in some preconceived
notion of what the line may possibly contain, or ought to contain, in
order to fit in the context.
From early times it had been the practice of tlie Church to confer the
orders gradually, — accumulation, or what was called ordination by leaps
("per saltum,") having been strictly prohibited. This practice is still
retained in the Romish Church; but the intervals at which the orders
can be taken have been considerably shortened. The arrangement of the
orders, therefore, is strictly ascendental, and no one can advance to a
higher order unless he ascends to it by the steps of all the lower ones.
See Martene, * De Antiqu. Eccles. Rit*' I. cap. 8, art. 39. Cp. also Hugo de
St. Victore (Migne, 176, 423) : " Sequuntur deinde septem graduum
promotiones, in quibus (clericus) per spiritualem potestatem altius semper
ad sacra tractanda conscendit." Also Migne, 177, 349 : — " Sequitur ut
videamus de septem ordinibus clericorum, qui sunt septem gradus
Ecclesiae, per qiios qui clericus est ascendens efficitur ostiarius, lector,
exorcista, acolythus, subdiaconus, diaconus, sacerdos." Now, my sug-
gestion is that Be asteiite may perhaps be miswritten for Be ascente, by
•ascent : * These seven orders, forming as they do an ascending series
from the door-keeper upwards to the mass-priest, constitute the whole
of the sacrament.* This is at least intelligible. The question is only :
Did such a word as ascente, with the supposed signification, exist in
Shoreham's language ? If this be denied, and astente be the true reading
indeed, I confess myself at a loss how to explain it satisfactorily. My
interpretation of the whole passage (11. 1492-96) may be wrong. But I
have, after all, thought it best to take hold of the clue offered by such
ecclesiastical writers on the subject as the poet is likely to have followed ;
and, in spite of a few slight alterations in the transmitted text, I do not
think that I have strained the sense more than other interpreters have
done.
64/i 501 . " Templum enim Dei sanctum est, quod estis vos." 1 Corinth,
iii. 17.
54/1502-4. Wulker (A. E. Leseb. I. 138) says,— %e = O.E. hy^e. But
hye is not exactly the M.Kt. equivalent of O.E. hy^e ; nor is it the hy^e
that has the ministry in the mystic temple, but the inwyt. The usual
signification of inwyt is * conscience' ; so also in Shoreham, 92/ 188. But
sometimes it renders Latin " animus " (see N. E. D.) ; and in this sense,
I believe, it was meant here. We may perhaps translate it by 'wit':
inwytj the minister in the mystic house of God, reminds one of loib (in
the Latin original *' animus"), the master of the house, which is 8e6lf\>e
mon intviiSj in ' Sawles Warde.' — The original reading of 1 1504 I sup-
pose to have been : Nou lest ( = listen, from hlystan), ich 'schel ordouke
\>ys. If so, we shall have to alter hye into hwo. It may be observed
that the same error hye for hwo seems to have been made by the scribe
on 86/13 * ^y^ \^^ mysdo\>j ham wyle mysdo = * those who wrong thee, he
will wrong them.' The sense then of our passage is : ' The Christian
Notes. Pages 54-56, Lines 1505-1563. 203
is a liouse of God : who is to offi(Matc in it, now listen, I shall unlock
tliis.' — vjyke^ O.E. wlce^ office.
54/1505. 3yite [: inne] makes no ryme ; but I am unable to guess
what the original ryme-word may have been. Perhaps the fault is the
poet's own, not the scribe's.
54/1510. no lykynge J>at ste'nche]f, no sensual pleasure tliat fills the
temple with stench.
54/1517. to helcy in order to heal.
54/1528. silakep can hardly be right, but no plausible emendation
occurs to me at the moment WtLlker s conjecture, — ine ]>e hertes lakef,
is objectionable on the ground that O.E. Idcan, Orrm's Idken, quite apart
from its signification, would have appeared in Shoreham's dialect in the
form loken,
55/1540. stent from stentenj O.E. styntan, to stint (intrans.). — euere
cannot possibly be Mn.K ever, O.E. cefre, as ryme and accent show. I
take it to be an error for hiere {in fire). The sense is : * This (t. e. the
rnystical) temple is stinted, too, if there is no such minister as the inwyt
In it.'
55/1551. I have substituted the reading Myd ivil do dmesse large for
"fclie meaningless wd to of the MS. The reviser of the text has evidently
overlooked here the faulty to, which in the two preceding cases he has
oorrected into do.
56/1557. ]>e admynystrdcioun here means *the dispensation of the
sacrament,' which is done by the bishop at tlie ordination. It is accom-
;panied by prayers, adhortations, handing over to the ordinands the attri-
iDutes of their offices, as lectionary, candle, cruet, chalice with the paten,
«tc. These are perceptible outward signs, and therefore tlie admynys-
^raciotmy together with the bishop's blessing, are rightly called ]>e signe
("signum") of J>y« sacrement, us opposed to 'pet pi/ng ("res sucra-
menti ").
56/1561. ine pe placey a mere tag, as on 11 5/ 144. See *Eng. Stud.'
»ii. 367.
56/1563. spoitsynge has two meanings. Its proper signification is
**desponsatio, betrothing; and in this sense, as opposed to weddynge^ it
is used by Shoreham, 6I/1727 : Spousynge At «ei*6 jer me maky may, Ac
•^lone ry^t weddynge. It is much more common, however, in the sense of
* marriage, matrimony,' in which it is used here and in many other passages.
Hn this sense spotisynge comprises both hytreu]yynge and weddynge at ckerche,
«,s we learn from 6/1 52-54. Spoushod is another term for matrimony. It is
xiever used by Shoreham in the sense of * betrothal.' The simple spouse, on
"the other hand, apart from its figurative use, e. g. when the Holy Church
is called the spouse of God, occurs both in the original signification of * a
betrothed person,' and in the developed sense of * a married person of
either sex.' 153/683 it is applied to Adam as the husband of Eve. That
a betrothed couple were, in a sense, regarded as husband and wife is in
accordance with old Jewish views, as appears from the language of the
Bible. Cf. Gratian, c. 39, § 2, c. 40-45, C. 27, quaest. 2, where the scrip-
tural evidence and patristic authorities are cited and discussed. The
statement of Isidore of Seville, Etymol. IX. c. 7, — ** Coniuges verius
appellantur a prima desponsationis fide, quamvis adhuc inter eos ignoretur
coniugalis concubitus," is grounded on the same notion, which originated
also the distinction between " coniugium (matrimonium) initiatum (incho-
atum)," and "coniugium (matrimonium) ratum (perfectum, consumma-
turn)." Cf. Gratian, diet, ad c. 34, C. 27, quaest. 2 : — " sciendum est quod
coniugium desponsatione initiatur, commixtione perficitur. Unde inter
204 Notes, Pages 5G-57, Lines 15«4-1G08.
sponsum et sponsam coniugium est, sed initiatuni ; inter copulates est
coniugium ratum." This distinction was practically of great consequence ;
see Jos. Freisen, ^Geschichte des canonischen Eherechtes/ Tubingen,
1888, p. 170 ff. It also explains the change of the primary meaning of
spmijsynge into that of * marriage,' a change which was possibly favoured
by the theory that a mutual engagement or betrothment expressed in pre-
sent terms (** sponsalia, desponsatio, de presenti ") is a good marriage
without consummation. (See note to 11. 1646-7, below.)
Ofspousynge for to werche, "agere de matrimonio ;" cp. 76/2137 : }?o
ich her-an gam, tverche.
66/1564-5. Cf. Hugo de St Victore (Migne, 176, 481): "Officium
auteni coniugii in camis commistione proposuit (Deus), ut in eo sacra-
raentum esset societatis quae in carne futura erat inter Christum et
Ecclesiam.'*
66/1572. y I6\>e : y, weakened fonn of in; cp. t]?e ry^t syde, 83/ 1 16. —
lob = O.E. idj), substantive. Formulas like this: yn toue aiid nau^t y
lope^ where an idea is emphasized by the negation of its opposite, are
very common in M.E. poetry. Shoreham has a few more examples:
Hys vayf and, nau^t hys Jwre, 62/1757 ; lete otis lihhe and nati/^t he dead,
141/323.
66/1576. Ephes. V. 22-26.
66/1579. on-torestnesse (not in Stratm.-Bradley), wickedness.
66/1 581-2. The text is sadly corrupt. All I can guess is that the poet
here seems to have a fling at inquisitorial and shrewish wives.
67/i 588-9. The reference is to Genes, xv. 6 : " Eduxitque eum (Abram)
foras, et ait illi : Suspice coelum, et numera stellas, si potes : sic erit
semen tuum."
67/1590 ff. Gratian, diet, ad c. 2, C. 32, quaest. 2, speaks of a double
institution of matrimony. The first institution took place in Paradise {are
adavn, were y-wonne to senne); the second outside Paradise, after the fall
of Adam. This opinion has been accepted and i-epeatedly expressed by
subsequent writers : e. g. Hugo de St. Victore (who also refers to the con-
secration of marriage by Christ in Cana of Galilee), Rolandus, Petr.
Lombardus. The latter says (Migne, 192, 908), partly using the words of
Gratian : " Coniugii autem institutio duplex est. Una ante peccatum ad
officium facta est in paradise, ubi esset thorus immaculatus, et nuptiae
honorabiles, ex quibus sine ardore conciperent, sine dolord parerent;
altera post peccatum ad remedium facta extra paradisum, propter illicitum
motum devitandum. Prima, ut natura multiplicaretur ; secunda, ut natura
exciperetur, et vitiura cohiberetur."
67/1600. * without the smack of sin,' *not tainted by sin,* i. e. the sin
of concupiscence, sexual appetite. Cf. Augustine, * Super Genes.* lib. ix.
cap. 7 : "Si non peccassent primi homines, sine carnis incentive ac fer-
vore libidinis ipsi ac successores eorum convenirent." Similarly Hugo de
St. Victore (Migne, 176, 166) : *' Constat itaque rem bonam esse coniugium.
Cuius opus, id est sexuum commistio, inter primes homines et eorum suc-
cessores sine carnis incentive et ardore libidinis omni tempore compleretur,
si homines in obedientia sui Creatoris permansissent."
67/1607. o^bette is dative of ahetj fraud, cunning.
67/1608. wrancheiid is difficult to explain. It should perhaps be
divided loranch euel, — wranch may possibly stand for wrench (O.E. wrenc,
wroRiic), showing that peculiar change of original e (or rather oe, see Sievers,
Ags. Gramm. § 89, Anm. 6) into a before n which is most often met with
in early Sth-E. texts. Shoreham has hanne [: manne]^ O.E. heonane,
127/18. In * Ayenbite' we find : pans, patieivorlpeSj dane, plur. danes; in
Notes. Pages 57-59, Lines 1612-1047. 205
oem. Mor. — mid hispanie; in the M.Kt. Gospels — campan, dane, panig
<^IReimann, p. 12; see also Morsbach, M.E. Gramra. § 108, Anm. 1). So
"^^tyranch extsL, evil trick, might be regarded as a sort of parenthetical
exclamation.
57/1612. I have restored the original reading of the MS. The later
substitution of and for he only spoils the context.
58/1615. Ofheuene is placed in apposition to the preceding hmise; cf.
* Ayenb.' 100 : Hiuinne J>ou him depesb uader, poi* heknaud ]>et he is Ihord
0/ house, \et is of heuene cmd of erpe.
58/1632-38. The Synod of Exeter, a.d. 1287, expresses the same idea
in the following words (c. VII. De Matrimonio), which are taken from
Xnnocent III. epist. ad episcop. Brixiens. (a. 1212) in Decret Gregor.
TX., lib. IV. tit. 1, c. 25 : " Licet per legitimum viri et mulieris consen-
suin legitima matrimonia contrahantur, quantum ad ecclesiam, necessaria
sunt verba vel signa consensum exprimentia de praesenti." Mutual agree-
iTient between two competent persons of different sexes to enter into the
relation of husband and wife constitutes what is popularly called *a
imarriage in the sight of God.' The bond thus formed is valid " in foro
intemo." To establish its validity " in foro ecclesiastico," it is, however,
necessary that certain forms sanctioned by law or custom should be
observed in contracting, and the contract openly and distinctly expressed
eitber in words or by unmistakable signs.
My punctuation in 1. 1635 shows that I take the words And speche to
l>e meant as a sort of objection, put in the form of a quer}', to the words
"unfy-oiite speche in 1. 1634, the answer to it being given by the poet in
"fche next line.
58/1639-45. See Decret. Gregor. IX., lib. IV. tit. 1, c. 23, 26 ; Thorn.
^quin. IV. dist. xxvii., art. 2, sol. 2.
68/1642. abere, bearing, gesture, sign.
59/1644. jewgr, young (what else can it mean?), looks rather sus-
p>icious, as the o^ of the deaf or dumb persons to be wedded is foreign to
"tbe question here.
59/1646-7. I fail to see how ])er two in 1. 1647 can be explained. If
^vre substitute for it per-to, which readily suggests itself as an emenda-
'tion, we may translate: *Two maner of speeches people are wont ta
t:ake (use) thereto' {%. e. for the purpose ol contracting). Wei coiipe,
1. 1660, is best connected with Two manere speches.
The two manere speches here referred to are: the " verba de presenti "
<see 11. 1661-2), and the "verba de future'* (see 11. 1653-4). The dis-
Idnction, unknown to Gratian and his authorities, between ^^sponsalia (per
"verba) de praesenti," by which two persons declare their present consent
"to accept each other, and live together, as husband and wife, and " spon-
i8alia (per verba) de future," that is, the promise of future marriage, can
fce traced back to Hugo de St. Victore, ' De Sacrament.' lib. II., p. xi. c. 5
(Migne, 176, 486); *Summa Sentent' Tract.. VII. c. 7 (Migne, 166, 160).
See Sehling, *Die Unterscheidung der Verlobnisse im canon. Recht,*
Xeipzig, 1887, p. 60. It was Hugo, too, who assigned to the " sponsalia
de praesenti " the character of a perfect marriage, to the completion of
"which nothing could be superadded by subsequent carnal intercourse;
and who, consequently, maintained that such a contract "per verba de
praesenti," having the full essence of matrimony, was valid to the extent
of avoiding a subsequent marriage contracted with another person, even
"though the latter had been consummated. Hugo's opinions were sup-
ported and propagated by the school of Paris. Tlie doctrine that free
consent expressed in words, or by signs, of present mutual acceptance is
the efficient cause of matrimony, that which makes matrimony perfect.
200 Notes. Page 59, Liyies 1646-7.
'* etiamsi non praecessit vel secuta est copula carnalis," was defended with
particular zeal by Fetrus Lombardus; and it was, no doubt, chiefly owing
to the influence of the teaching of Fetrus and his disciples that this
scholastic doctrine was, for a time at least, accepted and put into practice
by the Church of France (Ecclesia Gallicana), in opposition to the Church
of Italy (Ecclesia Transalpina). For, the Church of Italy, while adopting
the distinction between " desponsatio de praesenti " and " desponsatio de
future,"^ still maintained that other distinction set up by Gratian between
*' matrimoniura initiatum" and "matrimonium perfectum," holding that
carnal copulation was requisite for the due completion of marriage. Con-
summation being thus considered an essential element of marriage, it
follows that a non-consummated " desponsatio de praesenti " is not a per-
fect marriage, and therefore dissoluble. The canonists of the school of
Bologna used to enumerate eight diflTerent causes for which it might be
dissolved " a vinculo." The first of them was — ** posterior desponsatio
camis commixtione perfecta."
The Romish Church, too, recognized tlie liberty of the parties to dis-
solve an unconsumraated desponsatio by one of them entering into a
matrimonial contract with another person, and consummating it, up to
the time of .Fope Alexander III., who held a different view of the subject.
Already as " Magister Rolandus " he had observed in his * Summa' that he
did not see on what authorities the practice of the Church could be
defended. So, when he ascended the papal throne, he issued that famous
decretal, " lAcet praeter solitum" in answer to an application made to him
by the bishop of Salerno, in which he determined : " quod si inter virum
et mulierem legitimus consensus sub ea solemnitate quae fieri solet . . .
coram idoneis testibus interveniat de praesenti, ita quidem quod unus
alterum in suo mutuo consensu verbis consuetis expresse recipiat, utroque
dicente : * ego te accipio in meain,' et — * ego te accipio in meum,* sive sit
iuramentum interpositum sive non, non licet mulieri alii nubere. Et si
nupserit, etiamsi carnalis copula sit secuta, ab eo separari debet, et ut ad
primum redeat ecclesiastica districtione compelli," — adding: "quamvis
alii aliter sentiant, et aliter etiam a quibusdam praedecessoribus nostris
sit iudicatum" (c. 3. X., De sponsa duor., IV.-4). A similar answer he
gave to the bishop of Fadua, who had asked for directions in the case of
a woman that, having been betrothed to one man, was afterwards espoused
and known by another ; see c. 4 ; comp. I., IV.-4.
This is by no means — as it might seem to be — a formal sanction of the
doctrine of the French school, that a contract " per verba de praesenti" is
a perfect marriage even without consummation, and as such dissoluble.
Alexander still clung to the distinction of Gratian between " matrimonium
initiatum " and ** matrimonium consummatum ; " for instance, when he
decided (as the canonists of Bologna had done) that, after a lawful con-
tract " de praesenti " had been made between two parties, either party
was free to enter religion, even against the will of the other, provided
only that carnal intercourse had not intervened between them ; and that
the party remaining in the world might contract another marriage,
because they were not " una caro simul effect! ; " or that a " desponsatio
de future " followed by carnal intercourse could not be avoided by a sub-
sequent "desponsatio de praesenti," whether consummated or not (see
Shoreham, below). What he really wanted to establish by his decrees
was the principle that it was not for the contracting parties arbitrarily to
^ Clear mention of it is made in the Sentences of Magister Rolandus, after-
wards Pope Alexander III., who evidently had it from Hugo de St. Vietore.
See A. M. Gietl, * Die Scntenzen Roland's,' Einleitung, Ixiii.
Notes. Page 59, Lines 1660-GC. 207
dissolve a " desponsatio de praesenti " not yet consummated by carnal
knowledge. If a man had "pari voto et consensu'* contracted with a
woman, and afterwards married another, he must not be separated from
the first *' sine iudicio ecclesiae." The right to dissolve such a contract
" de vinculo " was to be taken away from the parties (except only the
case just mentioned of one of them entering religion), and to be reserved
to the pope. It is obvious, however, that a contract which can be annul-
led only by obtaining a dispensation from the pope himself, must have
come to be regarded as practically indissoluble, and thus to be invested
with the character of an actual marriage. And though the Church of
Kome never formally adopted the doctrine of the French school, yet the
decrees of Alexander III. could not but countenance the opinion, which
has indeed prevailed ever since, that the " consensus de praesenti " alone
constitutes marriage, consummation being presumed to follow naturally
.the acceptance of the relation of husband and wife.
Shoreham alludes to the indissolubility of " sponsalia de praesenti " in
11. 1668-9: Ac ]>atferste (i.e. contracting "per verba de praesenti") ne
fayUef nauxt, 'pat ofer (i. e. contracting " per verba de future ") may fm-
sleupe. Still, he holds, with the Church of Rome, that sexual intercourse
is requisite for the completion of marriage (see 11. 1667-71).
69/ 1 660-66. The clue to the interpretation of this stanza, the intel-
ligibleness of which suffers from the obscurity of the passage in 11. 1662-
64, must, I think, be sought for in the last two lines combined with what
is said in the next stanza. Further attention should be given to the
words in 11. 1660-61 : And lyf an o\>er treu\)e\> se\>e Wy}p word of \>at hys
n(m\)ei from which it would appear that \>ai treujyyng mentioned in 1. 1665
means a previous engagement " per verba de future " (tvy\> vxyt'des of to
comene). So we are put on the track of the meaning of the whole, which
I take to be this : An engagement for future marriage is to be considered
as null and void, if one of the parties enters into a contract with anotlier
person " per verba de praesenti " (in/]> word of ]>at hys noupe)y provided
that the previous engagement was not followed by sexual intercourse
between the parties : * for that completeth the marriage after the betroth-
ing ' (1. 1667 ff.). This is in accordance with the views of the Church, as
I have already pointed out. — ]te ferste dede, in 1. 1662, evidently means
the same thing as Jfat treufyng^ 1. 1666, the former engagement, that is,
the "desponsatio de futuro," /ers^e being opposed to «e]?e, 1. 1660. But
as the verb hep stands in the plural (there is no singular form hep in
Shoreham), pe ferste dede nmst be plural also, which, apart from the
rareness of the fonn, is hardly consistent with the supposed meaning of
the passage. — halte^ 1. 1662, too, looks rather dubious. It would indeed
almost seem to be a literal rendering of the Latin term ** claudicans,"
which was applied by the elder canonists to such contracts as are binding
only on one of the two parties. For instance, a betrothment or marriage
into which one of the parties has been constrained, is termed " despon-
satio," or "matrimonium, claudicans," because it binds only the con-
straining party, while the one acting under the constraint is free to claim
disannulment. But this particular sense of lialtej I believe, is out of the
question in our passage. What else, then, can it mean here? And
besides, how are we to construe the sentence in 11. 1662-64? I suspect
some blunder of the scribe's in those lines, which by a slight alteration
of the text we might perhaps emend thus :
pe ferste dede yhecdde 6e,
Ne be hy na se coiilpe.,
Ase nmie ;
I
208 Notes. Page 60, Lines 1685-1701.
that is literally : * Let the first deed (t. e. the former engagement) — be it
never so known — be considered as null.' The sense is tolerably clear,
though the manner of expressing it may not be thought very clever.
60/ 1685. hon-tpyse, the unwise; cf. 18/355.
60/ 1 692. The most natural construction, it seems to me, is, to connect
lykyiide with make in 1. 1690. But I do not think that lykxfnde is used
here in its ordinary sense. Now, one of the senses in which the verbal
noun lykynge occurs in Shoreham is ^ concupiscence ; ' so, for instance,
lld/12^ : flesches 2yfcy»i§re = ** concupiscentia camis;" so also 37/1029.
The corresponding sense of lykynde then would be * concupiscent, having
sexual appetite ; and this, 1 believe, is the only one that suits the
context.
The rj'me lykynde [: wepynge] need not be objected to, though it
would be easy enough to change wepynge into 'tvepynde. It has parallels
in Netinde [: v^eddynge'] 66/1839, 1841 ; spryngynde [^i chyldynge] 128/28,
30. This points to a plionetic change of -inde to -ingey the dental nasal
being replaced by the guttural nasal. Accordingly, we find in Shore-
ham : vxxkynge, pr. pple., II3/404. Of [here] hUinvdynge facey 91/ 168 ; At
OTfie-hioimfiige ]?a3 hy were^ 120/ 148. *Ayenbite,' too, has traces of this
change in the occasional use of tlie form of the participle for the verbal
noun ; e. g. — he his (hire, ]nne) toytinde, p. 6, 8, 21, 29, 47, 94; — g^io into
helle ine fme libbi'nde, ]>et ]>(m ne g'iw ine "jphie sterninge, p. 73. But this
may simply be a literal translation of the French original : be his
toytinde — a son escient (Evers. p. 31); — ine \>ine libhinde = en ton vivant
(ib. p. 15), though it is remarkable that Dan Michael did not write ine
\>ine stei-uinde for the French en ton morant, Cp. also onconnyndehede^
* Ayenb/ p. 33 = onconnyngehede, p. 40.
60/ 1 694. wert — were it. ^5o also ist, yst, hyst = is it ; nyst = nis it ;
nest = nes it ; ]>i/^ = ]>on (]>e) it.
6O/1 697-1 701. I connect ere, 1. 1699, with ^ef J>at he hedde y-wedded
hy, 1. 1700. ]>aty 1. 1699,— /lyi, 1. 1701, may possibly be a compound
relative, the well-known combination of the uninflected relative \at with
an inflected personal pronoun. But as the noun vyyfy to which the re-
lative refers, is evidently treated as a feminine in L 1700, 1 would rather
suggest that we may consider hyt as merely another spelling for ^.
The sense then of the stanza, as I understand it, is: 'Yet, he must do
great penance the days of his life; and the more so, if he has tnade a
whore of his wife that, had he wedded her before, would still be a
good woman.' ere I take to mean here 'before he had married another
woman.* But how can she who has never been wedded to a man be
called his wife ? Wedding is a public ceremony enjoined to be under-
gone as a matter of order, to prevent the breaking of clandestine espousals.
A marriage contracted in the absence of any witness is not on that
account invalid : paj hyt were her ondo, Hy^t halt wy^ oure dry^te (11.
1672-3 ; see also 68/1632-3, and the note to that passage). If, therefore,
a woman has been espoused by a man " per verba de praesenti," or " per
verba de future," followed by sexual intercourse, which ' corapleteth the
spoushood after the betrothing' (69/1667-8), she may be justly called his
wife, although she has not been solemnly wedded to him. See Hugo de
St. Victore, * De Sacram.' Libr. II. p. xi. cap. 6 : " Quando coniugium
esse incipiat " (Migne, 176, 488 ff. ). We also learn from another passage,
11. 1709-1715, that the validity of a clandestine contract made otherwise
in due form, and not avoided by a subsequent regular marriage, is recog-
nized by the law as soon as it has been proved by the avowal of the
parties, and that, in consequence of it, they are obliged to live together
Notes. Page 61-63, Lines 1713-1778. 209
ad husband and wife. Such contracts, however, — the poet tells us, —
though they ought to bind the parties, are only too apt to be broken
"porwe falsnesK ofpartyCj And for defaiUe of toitnessyng, W'yJ> wrcmg and
trycherye, — adding that I-lome Me weddep suychey and liggef &o For pan
ine hordome (11. 1674-80). Accordingly, a man who weds the spouse of
another man lies in whoredom with her if he does not preserve the
chastity enjoined upon him in such a case (see preceding stanza, II.
1688-94); and so may he who refuses to wed the woman he has clandes-
tinely made his wife abandon her to adultery ; which I believe to be the
meaning of the lines 1697-1701. The penance mentioned in 1. 1695 is
enjoined by the Church " pro fide mentita."
6I/1713-14. Te take to-gidere^ **simul cohabitare." Note that the
recognition by the law of a clandestine marriage contract depends on the
avowal of both parties. Cf. Gratian, dist, ad c. 9, C. 30, quaefet. 5 :
*' Goniugia quae clam contrahuntur non negantur esse coniugia, nee
iubentur dissolvi, si utriusque confessione probari poterunt.*' See also
Petr. Lombard. (Migne, 192, 915).
61/ 1 7 16-22. The question is treated at some length, and the practice
of the Church justified, by Hugo de St. Victore (Migne, 176, 499 ff.). JVe
hys nauit y-hdde trewe By latoe^ it is not held true by the law. — ^ef hy
werey 1. 1721, soil, wedded.
61/i723ff. : "Qua aetate possit fieri coniugium;" see Hugo de St.
Victore (Migne, 176, 166) ; Gratian, C. 30, quaest. 2 ; pecret Greg. tit.
*' De desponsatione impuberorum '* (IV-2) ; Fumivall, * Child-Marriages,*
zzzvii.
62/1737-8. The apparent contradiction between the fixing of a certain
age (adopted from the Roman law) for the completion of marriage, and
the requirement of puberty, has been pointed out by Freisen, 1. c. p. 323 ff.
62/1744-5. treu\)ynge wy\> stren\>e ymaked ine mone falls under the
notion of "raptus,** as defined by Gratian, C. 36, quaest 1. The
" impedimentum raptus," however, was gradually merged in, and finally
superseded by, the *' impedimentum coactionis ; '* see Freisen, I. c. §§ 26,
55.
62/i75a See 59/1667.
62/1752. I do not understand what \>e \>^'ydde treupe means. The
following passage from Thom. Aquin. 'Summ.' III. Supplem., quaest
43, art. 1, will scarcely serve to elucidate the obscure expression :
^Fit autem Ista promissio dupliciter, soil, absolute, et sub conditione.
Absolute quatuor modis : prime, nuda promissione, cum dicitur : ' Acci-
piam te in meam,* et e converse ; secundo, datis arrhis sponsalitiis, ut
pecunia, vel aliquo huiusmodi; tertio, annuli subarrhatione ; quarto,
interveniente iuramento." — There is probably a mistake of the scribe's in
jfrydde^ for which we may perhaps conjecture ryite; cp. ry^t contract^
1. 1709 ; ry^t treupyng, 64/1793. So fe ry^te treu\>e oy a^ssenty i. e. the right
troth plighted by mutual consent, would be opposed to tre^iVyng wyp
strenpe ymaked ine mone, i. e. an engagement enforced in tne act of
sexual union.
62-63/1758-1778. The three stanzas (st 252-254) deal with the "impe-
dimentum conditionis appositae," for which Freisen, 1. c. § 25, may be
consulted. The canon law on this subject is found in Decret. Greg.
IV-S, ^ De conditionibus appositis in desponsatione vel in aliis contrac-
tibus."
According to the canon law and the authorities quoted by Freisen, 1. c,
there is in a conditioned promise of marriage a distinction to be made
(as is done also by Shoreham) between "conditio honesta" and "inhonesta
SHOREHAM F
210 Notes. Pages 63-64, Lilies 1779-1811.
vel turpis." The former keeps the marriage in suspense (hyt lette\> \>e
v}eddynge^ 1. 17^1) as long as the condition is not fulQlled (orirhecUdey 1.
1762, = unkept, not fulfilled), unless the betrothment is rollowed by
sexual intercourse ; for that * completeth the spousehood,' converting it
into an actual marriage, which cannot be subjected to any condition. —
(ise ich ear tealde, I. 1764, refers to 69/1667. The "conditio inhonesta
vel turpis" may, or may not, be "contra naturam matrimonii*' (aieins
spousho^y 1. 1772). In the former case the engagement is avoided by the
condition annexed to it {\>at treu\>yng darf nau^t healde, 1. 1778, " tenere
non debet"). If, however, the condition, though vile in itself, be not
contrary to the substance and purpose of marriage, it is simply to be
disregarded ("pro non ad jecta debet haberi*'), and the promised marriage
is to take place in spite of its non-fulfilment (paj ]>ei coiieriant be nauit
y-do, Hy schdle hem tveddy nede), 11. 1770-71.
Page 63-4. Three stanzas (fit 255-257) on the subject : ** Qui clerici
vel voventes matrimonium contrahere possunt," Decret. Greg. IV-6.
See also Freisen, 1. c. § § 62-66.
63/1782. Profes^ "professus," Fr. profis.
63/1783. To leste, to last, remain (in religion).
63/1784. The alteration of chaste into ckastete is necessary. The
meaning of the sentence is : ' Profession of chastity is a solemn vow.*
As such it is an " impedimentum impediens et dirimens,*' whilst a simple
vow of chastity ("votum simplex, quod in privato sive publico nulla
sollempni intercedente obligatione promittitur ") is only an " impedimen-
tum impediens."
63/1788. That professioun cannot be right here is evident from 1.
1792: JJaj he he nau:^tprofe8sed. The conjectured emendation probacimm
has been suggested by the following passage in Decret. Greg. III-31, c.
23, of which the tenor of our stanza appearii to be a reminiscence :
"Stcatuimus novitios in probatione positos ante susceptum religionis
habitum, qui dari profitentibus consuevit, vel ante professionem emissam,
ad priorem statum redire posse libere infra annum (the regular time of
probation ; cp. c. 20 : " infra tempus probationis "), nisi evidenter
appareat quod tales absolute vohierint vitam mutare, et in religione
perpetuo Domino deservire, quum quilibet renuntiare valeat ei quod pro
se noscitur introductum."
64/1799. The phrase lete to no\e recurs IO9/293, where the same ryme
no\>e [: soj^e] is found. In both passages the meaning seems to be, * to set
at naught, neglect; * but what is no]>e*^ Its identification with O.E. nd\>
seems rather to be discountenanced by the signification of the latter.
64/1800-3. Cp. Decret. Greg. IV-7 : "De eo qui duxit in matrimonium
quam poUuit per adulterium " {hy fat ]>e man far-hyen hepe wider hys
ryit wyfe). It will be observed that the poet, in pursuing his subject,
follows the arrangement of Decret. Greg.
64/1804. Bi dome, cp. hy lanve, 6I/1720; hy none ry^t lawe^ 1. 1813;
hy goae la^e, I46/491 ; hy ry^te, 49/1377, 59/1671, 6I/1734, etc.
64/ 1 81 1. To slavey to slay (him), epexegetically attached to the pre-
ceding hote hy hy-spdce his de]>e. For the " machinatio in mortem viri "
to become an impediment to marriage, it is necessary that the designed
crime should have been perpetrated (" machinatio in mortem cum effeetu**),
and that it should have been committed for the express purpose of
removing the obstacle of a subsequent marriage between the adulterers
("ideo occidatur, ut post mortem eius adultera ab adultero ducatur;'*
Freisen, 1. c. p. 631). Note, too, that of the three eases which,
according to the canon law, render marriage between the adulterers
Notes. Pages 64-65, Lines 1818-1841. 2U
impossible, one is not mentioned by Shoreham, namely, if in their
criminal intercourse they have exchanged a promise "de futuro," to
marry each other when by the death of their lawful partners they shall
have become single. For particulars on the subject consult Schulte,
' Handbuch des kathol. Eherechtes/ p. 310, and Freisen, 1. c. § 56.
The next three stanzas (st 260-262) deal with the marriage of lepers.
Cf. Decret. Greg. IV-8, ** De coniugio leprosorum."
64/i8i8. nomene is the gerundial mfinitive of the verb nomen^ a
variant of wymen or nemen, not unfrequent in Shoreham. We may
translate it by — * that is' (to be taken or understood) ; cp. 136/ i8o: By
latoe hyt nomejf (imperat).
65/1826. In support of the conjectured reading uohcdd I refer to 59/
1667 and 62/1749. The completion of a ** desponsatio de future" by
sexual intercourse implies also cohabitation.
65/ 1 83 1 -2. gyfte [lany^t] makes no ryme; so there must be some-
thing wrong either in the one or in the other or possibly in both words.
Mn.E. * gift ' is out of the question, for that would appear in Shoreham in
the corresponding M.Et. form of }efpe or ^efte. Besides, what is the
meaning of meles ? meals ? There is not much to be gained for the eluci-
dation of the passage from a reference to the Latin text of the canon law
as laid down in a decretal epistle of Alexander III. to the Archbishop of
Canterbury (Decret Greg., c. 1, IV-8). For it will be seen that Shore-
ham, in denying the sound party's obligation to follow the sick one into
a hospital, differs from the tenor of the papal decree that, if a husband
or wife having incurred the malady of leprosy be separated from the
communion of men, and removed to an isolated place, as the custom is,
the sound party shall follow the sick one, and minister to him or her with
conjugal affection (**ut uxores viros et viri uxores qui leprae morbum
incurruht sequantur, et eis conjugali affectione ministrent ") ; or else, if
they cannot be induced to that, they shall either of them, during the
other's lifetime, preserve continence. — ^The matter, however, was contro-
versial ; see Freisen, 1. c. p. 837. Can mdes be a clerical error for hdes,
boils " ulcera " (O.E. h^le) ? In that case one might perhaps think of
substituting To dy:^te, as a possible ryme-word to ny^tCy for the unin-
telligible ^e hiJ8 gyfte : — hijs heles To dy^te, to dress, attend to his (t. e.
the sick one's) boils (*^ conjugali affectione ministrare," as the decretal
epistle says). But this is only a guess. In 1. 1833 we had perhaps better
write : Hamfalpe nau^t^ etc., for Falfe ham, naw^ty etc.
65/1835-41. "Dolus," as an impediment which affects the validity of
marriage, must be considered in connection with " error." There used to
be distinguished four kinds of error: *' qualitatis " (i. e. about the bodily,
mental, or moral state of a person), " fortunae," " conditionis," and " per-
Bonae. According to the canon law, the first and second errors are of
no consequence in marriage, and it is, therefore, no use (ne gainet non^t)
practising any deceit which gives rise to an error of that description.
The instance adduced by Shoreham in 11. 1837-39 is one of an '* error
qaalitatis." It is only the " error conditionis," or, properly speaking, the
" error deterioris conditionis " (as it was limited to the " conditio servilis "),
and the "error personae," that are impediments capable of invalidating
and dissolving a marriage already solemnized ; provided that the party in
error do not afterwards, when the error has been detected, consent to
ratify the marriage by consummation. This is what stanzas 264, 265
contain.
65/1841. The singular form oundef might perhaps be retained if we
were to take l^at in the sense of * that which.* For particulars about the
212 Notes. Pages 65-68, Lines 1847-1918.
" impedimentum erroris" see Freisen, 1. c. § 27; cp. also Decret Gre^
IV-9, " De coniuglo servorum."
65/1847. sentep, aphet. form of (issente]*.
66/1856 ff. Here begins a new paragraph, on spiritual affinity {godsi^^
brede) as a hindrance to marriage. The canon law to be consulted o
this subject will be found in Gratian, C. 30, quaest. 1-4, and Deere
Greg. IV-11, "De cognatione spiritual!." See, too, Sohulte, 'Eherecht.
p. 188 ff., and especially Freisen, 1. c §| 46-51.
66/1856. hebbe here answers to Latin ^levare' (de sacro fonte). Cpc^^ 2p
17/470 and 18/477^ where it is used of the god-parents presenting th
child at Confirmation.
66/1857. For the spiritual affinity contracted by a man or woman t
devolve upon their respective wives or husbands, it is necessary that
marriage between them should have been consummated with bodily kno
ledge. The question, " an aliquis duas commatres possit habere qx
unam post aliam ? " was decided differently before and after the time
Rolandus. Shoreham, as 1. 1857 shows, has adopted the prevailing opini
of the later canonists, which is thus expressed by Hugo : " Si compate
nitas praecedit copnlam, licite potest habere duas commatres^ unam poi
aliam ; aliter (ttxwie ]>on he hest for-leye) non sequitur." On this subj
see Freisen, 1. c. § 51.
66/1876. hiiete, progeny ; see Nj E. D. s. v. heget, sb.
67/1907. Toe-hebbe {toe ^ to), literally—* lift to ' (the font), I take to hz«^ be
a compound verb.
67/1908. 3wc?ie, offend ; cp. y^venne, 32/896.
67/1909-10. For the phrase — wette schrewede tonge^ cp. Ps. Ixiii.
"Quia exacuerunt ut gladium linguas suas." Regarding the comm
sponsorship of husband and wife, Pope Urban II. decreed as foUoi^'-^'^s
(Gratian, c. 6, 0. 30, quaest. 4): ^'Quod autem uxor cum marito in baj^-^P-
tismate simul non debeat suscipere puerum, nulla auctoritate reperi t^ ,z:jbi ir
prohibitum. Sed ut puritas spiritualis patemitatis ab omni labe et infT"^^^'*'
mia conservetur, dignum esse decemimus ut utrique insimul ad hc^*- -^^
aspirare minime praesumant." ^^^
The next paragraph treats of the incapacity to contract within t^F^e
prohibited degrees of consanguinity and amnity. The canon law on th^crriis
subject is found in Gratian, C. 35, and Decret Greg. IV-14, "De col -^^n-
sanguinitate et affinitate." See, too, Freisen, 1. c. §§ 32-46.
67/1913. ]>e foerjte grees wyy-inne, within the fourth degree, grees ^ ~
O.Fr. greez.
The sense of the following lines, 1914-18, is: *Nor shonld o
count the stock, but (ac^ MS. \at) after it begin to count (the degrees
and if either (of the parties) reaches the fifth, they may remain togethe
Shoreham here refers to the canonical computation which, leaving out t
parent, i. e. the common stock ("stipes, truncus") of the generation, pu
brothers and sisters in the first degree, and so on. Besides this, me
were two other computations in early use ; namely, that established t
the Roman law, and the Germanic computation. The former, in conntin:::^^^
the degrees, begins with the parent, the latter with nephew and niec^' *i
brothers and sisters being considered as " truncus." Marriage was pi^ ^^
hibited by the Church within the seventh canonical degree ; that is, C^^
sixth by the Germanic, and the eighth by the Romanic computation. ^^
does not seem, however, that the prohibition was generally obeyed, ^^
even practically enforced to the full extent of it. Gregory I., for examp^^f
in a letter to Augustine in England, the authenticity of which was no^
suspected, at least in the 8th century, is said to have permitted tibe Angle*
Notes. Page 68, Lines 1922-1946. 213
to marry " in tertia vel quarta generatione." Opinions differed as to wliicli
of the seven degrees were to be considered as " impedimenta dirimentiu,"
till Innocent III. at the Lateran Council, 1215, finally settled tlie matter
by fixing the limit of prohibition to the fourth degree.
68/1922. Aind host flesches mone is to be connected with 11. 1919-20 :
2ef Jfou myd word of fet hys novpe Aryjt bi4reu]>est one^ as well as with
I. 1921 : 0]»er foj fet [f ou] hi-treupy hy nam^t. For affinity, in the
acceptation of the ecclesiastical law, springs from union of flesh (cp. 1.
1938), whether legitimate, as in the consummation of a marriage lawfully
initiated with nuptial consent (11. 1919-20); or illegitimate, as in fornica-
tion, which, too, makes the parties to it one flesh (according to 1 Corinth.
vi. 16), though their intercourse lacks the *^ sacramentum Christi et
Ecclesiae." The Council of Trent afterwards limited the impediment
arising from illegitimate affinity to the' second degree. For particulars
see Freisen, 1. c. §§ 39-45.
68/1937. de\ (lor dop) hy^tj it is true, leaves the rynie [: se hy^t] still
imperfect. But we may perhaps write sep hy^t in 1. 1939, instances of a
similar change of mood being found elsewhere in Shoreham.
68/1938. Inonynge, This is what both Dr. Furnivall and Mr. Bickley,
of the British Museum, read in the MS. It may seem presumptuous in
me to question the correctness of the reading of two such experts ; but,
with all due deference to them, I cannot bring myself to believe that
Shoreham should have anticipated Fusey in coining a word which, as far
as literary evidence goes, was used by nobody else (see N. E. D. s. v.
inone). When I copied the MS. I was not at first quite sure how to read
the word, so I tried to reproduce the characters as I saw them ; and I
also noticed that the word was altered by a later hand from what
originally had probably been nolpynge, or no ynge. The alteration was
effected by the insertion of an n between no and ynge^ and the addition of
an initial stroke to the first n. This stroke is protracted downwards, so
as to resemble a j (without the dot) ; but I am sure that it has not tlie
usual form of a capital I, In my opinion, it was only meant for the first
stroke of an m, and the word intended by the corrector was monynge^
which is also the reading in Mr. Wright's edition of the text.
vnomfnge ine flesche may possibly mean the same as mone of fleschey
flesches {fleschlich) mone, sexual intercourse. But, as far as I can see,
monynge is not used in the sense of mone, ymone^ anywhere else, and
I would, therefore, suggest to write ioympigej with reference to 56/1583 :
Ine tdessche ( = Jlessche) ioyne]> man and wyf»
68/1940 ff. The publication of bumis by the minister in church, which
had been a local custom only, was made obligatory by the 51st canon of
the fourth Lateran Council under Innocent III., who, after having declared
his adherence to the ordinances of his predecessors concerning clandestine
marriages, continues as follows : ^* Quare specialem quorundam locorum
consuetudinem ad alia generaliter propagando statuinius ut, quum matri-
monia fuerint contrahenda, in ecclesiis per presbyteros publico propo-
nantur, competenti termino praefinito, ut intra ilium qui voluerit et valuerit
legitimum impedimentum opponat, et ipsi presbyteri nihiloininus investi-
gent, utrura aliquod impedimentum obsistat," c. 3 X. (IV-3). Subsequent
Councils have added special injunctions as to the time and manner of
proclaiming the banns (*on three several Sundays or Holidays*), the
interval between the complete publication and the solemnization of
marriage, etc. See Schulte, * Eherecht,' p. 39 f.
68/1945-6. destorher answers to O.Fr. desto{u)rbier, desto(u)rbery used
M a subst. in the sense of * disturbance, impediment.' See Godefroy, s. v.
214 Nates. Pages 69-71, Lines 1951-2009.
auaye, inform of, bring forward, allege (an impediment to such a
contract).
69/1951. iei/ig]>, reckons (by tally), calculates, makes estimates.
The subject of stanzas 280-282 is the " impedimentum impotentiae."
Cp. Gratian, C. 33, quaest. 1 ; Decret. Greg. IV-15. For particulars see
Freisen, 1. c. § 30 ; Schulte, * Eherecht,' p. 81 ff.
Impotence, in the canonical sense, means inability for sexual union
(" impotentia coeundi "), as distinguished from the incapacity of procreat-
ing children ("impotentia generandi"). It is an "impedimentum dirimens "
if it can be proved to have existed in either of the parties already before
marriage ("impotentia antecedens "). In this case the marriage, being
vitiated by the impossibility of fulfilling its end, may be dissolved, unless
the parties consent to live together like brother and sister. But impot-
ence is not a cause of divorce if it happens after marriage (" impotentia
subsequens"). See 11. 1961-67.—2e^, 1. 1962, letti'ng, 1. 1966, = hindrance
(soil, to do ]>e flesches seruysef or dette). There is a natural and absolute
impotence, caused by some constitutional defect (" impotentia naturalis,
absoluta ;" cp. 11. 1963-65: ilet . . By kende, naturally prevented); and
an accidental impotence ("impotentia accidentalis "), wliich may also
be relative (" relativa " or "respectiva "), in that it renders sexual inter-
course impossible only with a certain person. This was generally ascribed
to maleficiation, and persons thus * bewitched* were required to cohabit
with their partners for the space of three years, according to the Roman
law (Justin., Nov. 22, c. 6 ; see Shoreham, 11. 1968-74). If, however, after
the lapse of that time they could prove their impotence by the help o^
seven compurgators (which is not mentioned by Shoreham), they mights
claim separation.
70/1980. stren, O.E. (:^e-)8treon, procreation, progeny.
70/ 1 98 1, loste makes no ryme with cryste, 1. 1979. We might per-
haps write leste (cp. plur. leste»^ 22/588) for loste, thus getting an « : c
ryme, of which there are only few unquestionable instances in Shoreham,
though the spelling e for i, even in ryme, is not unfrequently found in the
MS.— flesches lost, " concupiscentia camis" ("sine qua nequeunt vir et
mulier comraisceri ; ** Hugo de St. Victore, Migne, 176, 155).
70/1985. destrayned, constrained, compelled; cp. destresse, L 1990„^Br '
constraint, compulsion.
70/1989. hysemeTy O.E. Hsmor, shame, disgrace. .
70/1996 ff. The doctrine of a threefold good in marriage originatedl^^^
with S. Augustine, and has ever since been repeated by ecclesiastical^^ — *
writers on the subject of marriage. Hugo de St. Victore, for instance,
says (Migne, 176, 157), referring to Augustine: "Sunt igitur tria bom
coniugii . . de quibus sic dicit Augustinus : Bonum nuptiarum trii>artitu]
est: fides, proles, sacramentum. In fide attenditur ne post vincului
coniugale cum altero vel altera concumbatur ; in prole, ut amanter susci-
piatur, religiose educetur; in sacramento, ut coniugium non Beparetnr,
et dimissus aut dimissa nee causa prolis ulteri coniugatur. Et attende
quod tertium bonum ideo vocatur sacramentum, (^uia signnm est
sacrae rei, hoc est inseparabilis coniunctionis quae est mter Christum et
Ecclesiam."
70/1997. We may note here the exceptional use of signe to render thi
Latin " sacramentum," that is, ofholyhmge signe.
70/2005. wame]>f refuses, from O.Kt. weman, W.S. wieman,
70/2006. strene, procreate.
70/2007. en-neite, adv. uselessly (O.E. unmftt).
71/2009. in lette (subst.), in suspension.
Notes. Pages 71-73, Lines 2021-2072. 215
71/2021. hare ofer (O.E. d(io)J)er), either of them.
71/2024. Orcomey come to, attain.
71/2031 ff. Husband and wife were obliged to abstain from sexual
intercourse on holy days, as well as in sacred places ; though the obliga-
tion was, at least in later times, what it still is, a moral rather than a
legal one as regards holy days. See Gratian, C. 33, quaest. 4: Petr.
Lombard. (Migne, 192, 923); Freisen, 1. c. p. 850 ff.
71/2035. ^yy/felfe ! Spy 1 take to be imperat of spiwenj O.E. smwauj
O.N. spyja. In Stratm.-Bradley the imperat 9pi is quoted from A. K. 310.
fdpe IS of course Mn.E. filth. The whole seems to be an exclamatory
utterance of disgust at the foulness of the crime mentioned in tlie next
two lines.
71/2037. * unnatural is their unhappy doing, their wickedness.' Cf.
unhappiness, unhappy in Shakespeare; and in Shoreham, 99/40: fat
(aore And) on-yselyfer,
72/2041. In nare flesche toerche, to work in their (own) flesh, to have
sexual intercourse.
72/2042. By-fdde^ O.E. 6c^an, Kt -fUan^ to befoul. It is the inflected
pa. pple. in the plural, referring to hy. The nature of the union between
Mary and Joseph has been made the subject of many a subtle disquisi-
tion, from the earliest times up to the present day. S. Augustine attempted
to prove that it was a real marriage, possessing as it did all the essential
elements of such, especially the threefold good of " fides," " proles," and
** sacrameiitum." See Gratian, C. 27, quaest. 2. Augustine's argumenta-
tion is highly artificial, but his opinion has become prevalent ; see Freisen,
§ 11. I remember having heard the designation of '^Joseph's Ehe'^
(Joseph's marriage) applied to marriages in which the parties were
known to have bound themselves to strict continence, as Mary and
Joseph were supposed to have done by mutual consent Mutual consent
is necessary for ^at purpose, because either party has a right to demand
of the other the rendering of the conjugal debt (" debitum coniugale ") ;
see 1. 2051. This is also the reason why in a consummated marriage the
separation of husband and wife for the purpose of entering religion
requires that both of them should consent to take the vows ; see 1. 2059 ff.,
and Petr. Lombard. (Migne, 192, 912).
72/2057. yys holy soiden, the consecrated virgins (and widows) bound
by vows of chastity, who have chosen Christ for their heavenly bride-
groom : "quae Christo spiritualiter nubunt" (Innocent I.).
72/2061. to take to religion, " se convertere ad religionem," to enter
religion.
73/2070. In the footnote I have proposed to write To sauue instead of
No 8awt£, for which we may compare * Amis and Amiloun,' ed. Kolbing,
1. 1624 : (Inal fe court was ]>er no vn^t }>at wold seriie hvm fare). To saue
a gentil child.
73/2071-2. Leaving the case of "conversion" apart (see 11. 2059-65),
adultery is the only cause for which a separation of husband and wife has
been granted by the Church. This is in accordance with the words of
Clirist in the Bible. The Bomish Church has always treated the marriage
bond as indissoluble, acting on the principle that " quod Deus coniunxit
homo non separet." Married persons cannot, therefore, be divorced, only
separated "a mensa et thoro." Even in such cases as constitutional
impotence, constraint, error, in which a sentence of divorce may be pro-
nounced, it is not, properly speaking, ^* a vinculo matrimonii," because
the contract made under any such impediment cannot, from the very
nature of the cases, be considered a real marriage. In consequence of the
216 Notes. Pages 73-74, Lities 2077-2100.
indissolnbility of marriage, the parties separated " a mensa et thoro " are
bound to live chastely and continently, being prohibited during each
other's life from contracting matrimony vrith other persons. See Shoreham,
11. 2073-75. It was, however, a considerable time before this prohibition
could be generally enforced, as it interfered with the practice sanctioned
by the existing secular laws and customs. See on the subject Freisen,
§§ 67-70.
73/2077. Nygt = nys it ; gahbe (O.N. gahh), idle talk, lie.
73/2078-9. " Matrimonium separatur propter adulterium mulieris, et, si
vir postea fomicetur, redintegratur," c. 5 X (IV-19) ; see, too, c. 7 X.
(V-16); Gratian, C. 32, quaest. 6.— a, 1. 2079, = he; fcya, accus. sing,
femin.
73/2081. The object of the verb craue is hijs tvyfy 1. 2083. According
to Jewish notions, it was the husband's duty to*put away his wife for the
cause of fornication : " qui tenet adulteram, stultus est et impius " (Prov.
xviii. 22). This view was adopted by the Church, with the qualification
necessary to conform it to the existing rules of penance. Adultery was a
crime for which public penance had to be done. The term varied between
two and seven years. During this time of penance, all sexual intercourse
with the adulterous party was prohibited. If a husband refused to dis-
miss his adulterous wife, and continued to have sexual intercourse with
her, he made himself guilty of the same crime, and was to suffer the same
penance for it Adultery thus being an impediment which made the
continuation of marriage unlawful, it was not till the crime had been
expiated by the performance of the prescribed penance that reconciliation
was granted, and even desired, though not exacted, by the Church. The
whole question is treated by Gratian in C. 32, quaest. 1. When public
penance came into disuse, repudiation likewise ceased to be obligatory.
See Petr. Lombard., Distinct, xxxv. 5: "Quod possunt reconciliari qui
separantur causa fornicationis " (Migne, 192, 928 f.).
73/2092. so I refer to the contents of the following stanzas (st. 300 f.).
But then, by-suoykep is not, perhaps, the right expression ; for the cases
of violation of the marriage-bed mentioned in the following paragraph
are characterized by the very absence of any wilful treachery or intention-
al fraud, and do not, therefore, fall under the notion of adultery. So it
is just because there is no *byswykyng* of each other implied in the
offence, that the parties mo^e nou^t owmvestne (unfasten, separate). The
cases in which a husband forgoes the right of action for adultery against
his wife are enumerated by Tancredus in his *Summa de Matrimonio'
(quoted by Freisen, p. 846) : '* primus est, si ipse convincitur fornicari "
(Shoreham, 11. 2078-9); "secundus est, si ipse prostituit earn" (Shorehara,
74/2101-2) ; "tertius est, cum ipsa credebat virum defunctum, et nupsit
alii, quia maritus rediens tenetur eam recipere, non obstante tali adulterio,
nisi steterit scienter cum secundo marito postquam primus venit " (Shoreh.
11. 2103-7) ; " quartus est, si cognita fuit latenter ah alio quem credebat
esse proprium virum" (Shoreh. 73/2094-97); **quintus est, si fuit vi
oppressa" (Shoreh. 74/2099-2100); "sextus est, si eam reconciliavit
sibi post adulterium commissum, vel eam adulterantem scienter retinet"
(Shoreh. 74/21 15-21). Tancred's seventh case is not mentioned by
Shoreham.
74/2100. houre = hore, whore, adulteress. — For the peculiar sense of
lore we may compare v. 67 of * The Nut-Brown Maid ' in Skeat's Speci-
mens of Engli^ Literature : I thinke not nay, hut as ye saye, it is noo
maydens lore, — where maydens lore is equivalent to maydens lawe in v.
61: I councd yow, remember how it is noo maydens lawe Nothing to
Notes. Pages 74-75, Lines 2103-2143. 217
dotoUy etOw latoe is explained by Skeat to mean ' custom or rule.* Cp. also
* Le regret de Maximian ' (MS. Digby 86), v. 22-23 :—
po gon him rewe sore
Al nis wUde lore,
i, e. * his wild habits, ways of life ; ' and see Vamhagen's note upon this
passage in * Anglia,' iii. 282, where he quotes another M.E. example of
the use of lore in the sense of * manner, way ' (** Art und Weise ") from
E. E. A. P. i. 236 : Endynande lotoe in toommon lore, Cp., too, la^Bj 33/
915.
74/2103. I have restored the original reading of the MS., rejecting the
senseless alterations of the reviser which Wright has put in the text.
74/2104. weddy (subjunct) for weddep is demanded by the ryme.
For the change of mood, which is not uncommon iu Shoreham, cp. stanza
300 (he 1. 2094,— ii«nef 1. 2096) ; also 33/930-31, 94/251-2, I3I/31-4,
138/229-31.
74/2105-7. Contrary to the provisions of secular legislation, the Church
of Rome maintained that a marriage contracted by a person already
married before, on the supposition of the former partner's death, was
to be dissolved, and the first redintegrated, if the supposition proved
erroneous. See Gratian, c. 1-2, C. 34, quaest. 1 ; also Lucius in c. 3 X.
(IV-21), and the third case of Tancredus quoted above. The party, how-
ever, thus acting in good faith, cannot be repudiated on tlio ground of
adultery committed by the 'subsequent marriage (" nisi steterit scienter
cum secundo marito postquam primus venit'') ; and this, I believe, is the
sense of the lines in question.
74/2108-14. The partner's long absence, eg. on a pilgrimage, does
not warrant the other party to dissolve the marriage-bond, unless there
be reliable evidence of his or her death.
74/2110 appears to have been altered in the MS. From the traces
left of the original reading, I conjecture that the poet himself wrote :
On-wedded ^on abyde schel
Wet [p]o}>er jpdsse^ a^e
By kende ;
i. e. 'unwedded the one shall abide till the other passes the natural limits
of man's age.' The emendation onrwedded is suggested by a cor-
responding expression in the following canon, Gratian, c. 4, C. 34, quaest.
1: "Si quis necessitate inevitabili cogente in alium ducatum sen
provinciam fugerit, et eius uxor . . . eum sequi noluerit, ipsa omni
tempore, quamdiu vir eius quem secuta non fuit vivit, semper inrwipta
permaneat."
74/21 15-21. Tancred's sixth case ; see note to 73/2092.
74/2116. J>e gdt^ the guilt, i. e. the committed adultery.
74/2119. In tome, — tome means * leisure;' but in the bob- verse here,
as also in 1. 2140, where the same ryme occurs, it is used as a mere
expletive with probably no great force of meaning.
74/2125. For the insertion of o/cp. 69/i66i.
76/2131. If Wat is not a scribal error for ])a*, this is the only instance
in Shoreham of vxnt as a relative referring to an antecedent.
75/21^7, The reference is to 66/1562-65. werche^ to treat of, occurs
in the same passage.
76/2141. aueyementj 0. Fr. aveiement, instruction, information.
lb/2142. Louke\ is merely another spelling for I6ke\. The contextual
meaning seems to be * guards.' I have, therefore, proposed to change for
into frara,
Ibl2i4'ift, See Apocalypse v. 1-6.
218 Notes. Pages 76-79, Lines 2157-2239.
76/2157 ff. Cp. Albertus Magnus, * Compendium Theologicae Veritatis,'
Lib. VI. cap. 4 : *^ Sacramenta figurata sunt in septem signaculis qaibus
fait veteris testamenti pagina sigillata ; quae agnus, qui habet clavem
David quae claudit et nemo aperit, reseravit."
76/2 16 1. To tounne probably means no more here than in the well-
known phrase come to toune, A similar expletive is in toune; see
Zupitza's note to 1. 5841 of the * Bomance of Guy of Warwick* (15th cent,
version).
77/2214. ome [:yomes]? O.E. ome means 'unhealthy, harmful,'
which will hardly suit the context here. May we, perhaps, write : no
'pyng un- {on')orne, no mean thing ? — pornes might be altered into fame
(for ^omen^ dat. plur.) to make it ryme with orne.
78/222o£E. Cp. Hugo de St. Victore (Migne, 176, 92): "Sicut enim
muiier de latere viri dormientis facta est, sic Ecclesia de sacramentis
quae de latere Christi dormientis in cruce profluxerunt, scilicet sanguis et
aqua."
78/2227 ff. These lines evidently contain a paraphrase of the words of
the Apocalyse, iii. 7 ; " qui aperit, et nemo claudit ; claudit, et nemo
aperit. ' — derte^ 78/2230, [: schette] is doubtless miswritten for dette (O.E.
dyttan). So the emendation I have put in the text, — Jfat none ofer can
(MS. man) dette, readily suggests itself.
78/2231-33. *Lord, grant us that we may so hope (for) thy sacra-
ments, that no error may elude our notice,' — or, * issue unawares from our
lips ' — ]>at non errour ne ous a-scapye (see N. E. D. s. v. escape). This, it
seems to me, is hardly consonant with the tenor of the preceding address
to our Lord, * who could open what no man could unshut,' etc., from
which we should rather have expected that the poet was going to pray
for the right way to be shown by the Lord of openivig or disclosing the
mysteries of the sacraments, so that no error concerning them might
escape us. I suspect here some blunder of the scribe's, which is also
suggested by the imperfectness of the ryme hopye [: ascapye"],
78/2239. for ]>e tokene ]fat we neme, for the sign (or signs) which we
have received, pe tokene means ^ the 8acrament(s)' : '* sacramentum est
sacrae rei signum." A similar prayer is offered up by the priest at the
conclusion of the mass : '^ Perficiant in nobis, Domine, quaesumus,
sacramenta tua quod continent, ut quod nunc specie gerimus, rerum
veritate capiamus." nevne is a possible form of the preterite ; the usual
form in Shoreham is noms.
Page 79. Poem No. II. presents itself as a combination of the " Horae
Passionis Domini" with the "Horae Compassionis B. Virginis Mariae."
In medieval Hours this combination is not quite uncommon. The late
Canon Simmons, in his edition of the * Lay Folks' Mass Book ' (E. E. T. S.
1879), p. 349, notices that in the MS. (xvi. K, 6) in the York Minster
Library, from which he has printed his Hours of the Cross, these hours
are inserted in the hours of the Virgin. By the kind help of Mr. A. E.
Yinter I got from Canon Kaine some extracts from the MS. of those
hours of the Virgin ; it appears, however, that they bear no resemblance
whatever to the text of Shoreham.
For his version of the " Horae Passionis," or " Horae Crucis," as they
are also called, Shoreham made use of the well-known Latin Horae which
begin :
" Patris sapientia,
Veritas divina" etc.,
and of which there are other metrical versions in M.E. : one in ' Legends
of the Holy Rood,' ed. Morris (E. E. T. a 1871, p. 222) ; another in ' Minor
Notes, Pages 79-81, Lines 1-60. 219
Poems of the Vernon MS.,' ed. Ilorstraann (E. E. T. S. 1892, p. 37) ; a third
in the * Lay Folks' Mass Book,' p. 82. The Latin text lias often been
printed ; for particulars see 'Lay Folks' Mass Book,' p. 347, and 'Analecta
Hymnica Medii Aevi,' ed. Clemens Blume and Guido M. Dreves, vol. xxx.
p. 33.
It is by no means unlikely that the stanzas on the compassion of the
Virgin, too, which Shoreham has inserted in the hours of the passion,
may have been composed from some Latin original. Similarities of
thought and expression are, indeed, not unfreqaently met with in Latin
poems on the subject. But the Reverend Father C. Blume, S.J., co-
editor of the * Analecta Hymnica,' assures me that neither in the printed
** Compassiones," nor in the numerous MS. texts that are still waiting for
publication, is there anything exactly corresponding to the verses of
Shoreham. Nevertheless, an immediate Latin source for the stanzas in
question may have existed in Shoreham's time ; for we ought to consider
that more than half of the hymnic poetry of the Middle Ages has been
lost for ever.
79/1-4 contain a paraphrase of the Latin words : " Domine, labia
mea aperies : Et os meum annunciabit laudem tuam." — In 1. 2 and 1. 4,
where the ryme-words are written in a later hand on an erasure, the
original reading seems to have been altered ; but I am unable to restore it.
79/5-10. " Deus, in adiutorium meum intende : Domine, ad adiuvan-
dum me festina. Gloria Patri et Filio et Spiritui sancto: Sicut erat in
principio et nunc et semper in saecula saeculorum. Amen."
79/1 1-18. The Latin runs :
" Patris sapientia, Veritas divina,
Deus homo captus est hora matutina.
A notis discipulis cito derelictus,
ludaeis est venditus, traditus, afflictus."
79/19-22. "Adoramus te, Christe, et benedicimus tibi : Quia per
sanctam crucem tuam redimisti mundum." — 8O/23 ff. " Oremus. Domine
lesu Christe, fill Dei vivi, pone passionem, crucem et mortem tuam inter
indicium tuum et animas nostras, nunc et in hora mortis nostrae ; et
largire digneris vivis misericordiam et gratiam, defimctis veniam et
requiem, ecclesiae [regnoque] pacem et concordiam, [infirmis sanitatem]
et nobis peccatoribus vitam et gloriam sempiternam. Qui vivis es regnas
cum Deo Patre in unitate Spiritus sancti per omnia saecula saeculorum.
Amen."
80 /26. ryue^ said of Christ's satisfactory death, seems to be used
here in a specij&c sense : * abundant in merits, of superabundant meri-
toriousness.' On IO9/307 ryf occurs in its usual sense : ]>a* semie hys
ryf in londe,
80 /3 1. ]>e lyiies translates Latin "vivis." For this use of the genit.
lyues see Matzner, Sppr. II. under lify and Einenkel, * Streifziige,' p. 175 ;
though the instance here is somewhat different from those collected by
Matzner.
8O/40. momej sad, mournful ; cp. O.E. unmum.
8I/51-58. " Hora prima ductus est lesus ad Pilatum,
Falsis testimoniis multum accusatum
In coUo percutiunt, manibus ligatum,
Vultum Dei conspuunt, lumen caeli gratum."
81 /60. There can be no doubt that morwe is the right word here. But
I am not quite certain that what I take to be the old runic character for
w was not, after all, meant by the blundering scribe for a ]). That he
should have found the runic w in his original is not very likely, Shoreham
220 Notes. Paffes 81-85, Lines 71-170.
himself having probably written mor^e [: aor^e"]. Still, there is another
trace of the runic letter in the MS. ; see 30/84 1, footnote.
81/7 1-78. "Crucifigel clamitant hora tertiarum,
Illusus induitur veste purpurarum,
Caput eins pungitur corona spinarum,
Crucem portat humeris ad iocum poenarum."
81 /72. ondre, like O.B. undem, here denotes the third hour of the
day, nine in the morning.
8 1/74. to wondre^ wondrous, prodigious; see Matzner, Sppr. I. 2,
p. 18, 4.
82/82. semde, from semen^ O.W.S. stemomy to load.
82/8 5. to-bonedy for to-botined ? cp. tobunefj 0. & N. 1 1 66. The meaning
is — * beaten severely.' Cf. M.B. haunsen, (Mn.B. bouiwe\ to beat, knock,
from *bunsiani frequent, of a primit *huniom? (Kluge, * English Ety-
mology,' 8. V. homwe).
82/90. jewysBf O.Fr.jttise, judgment, jurisdiction, dominion.
82/91-98. "Hora sexta Jesus est cruci conclavatus,
£t est cum latronibus pendens deputatus ;
Prae tormentis sitiens felle saturatus,
Agnus crimen diluit sic ludificatus.''
83/104. tuat y (— hy) mende, what they meant.
83/105. l^owi = yer-a/ii (on\ on the cross.
83/i I i-i 18. '' Hora nona Dominus lesus exspiravit,
Heli damans animam patri commendavit ;
Latus eius lancea miles perforavit,
Terra tunc contremuit, et sol obscuravit."
83/128. for mire mende^ for our reparation. Cp. 168/831 : To mannes
rnende. These are two unquestionable examples of Shorehani's use of the
aphetic form mende. The first of them is quoted in Matzner's Sppr.
II. 422. We may also mention that ** reparatio '* is a theological term
used by ecclesiastical writers to denote the restoration of man after the
lapse of Adam ; his redemption by Christ's incarnation, passion and deatli.
Thus, Hugo de St. Victore inscribes the chapter in which he treats of
the subject (De Sacramentis, 1. I. p. viii. cap. 1) : " De Heparatione
Hominis."
84/131--138 : "De cruce depouitur hora vespertina,
Fortitude latuit in mente divina ;
Talem mortem subiit vitae medicina,
Heu, corona gloriae iacuit supina."
84/133. lotede, lay hid, "latuit"; O.E. lutian (u or t^? the M.E.
spelling with o would sug/2:est O.E. u),
84/141. as a mesel. The same comparison occurs in Rich. Rolle's
*Meditations on the Passion' ('Library of E.E. Writers,' ed. Horstmann,vol.
1. p. 85) : 80 lothly and so vylatsome he Iius han ]>e mad, ]>at a mysel art
you lyckere ]>an a dene man. It is also met with in Latin poems, for
instance, in ^Analecta Hymnica,* vol. xxxi. p. 66: "Ibi pendet ut
leprosus Hie forma speciosus," etc. Ibid. p. 68 : " Ego tamquam vir
leprosus. Pauper, inops, dolorosus, Morte mortem supero."
84/142. in spote — from *spdt, spittle? Cp. *Castel of Love,' 1. 1147 :
And al vxis his face hi-f&idet wi\) spot [: smot, pret].
84/i 5 1-58. " Hora completorii datur sepulturae
Corpus Christi nobile, spes vitae futurae ;
Conditur aromate, complentur scripturae,
lugis sit memoriae mors haec mihi curae." >»
86/170. mytte = mid \>e, .
Notes. Pages 85-89, LiTies 171-104. 221
85/171-78. "Has boras canonicas cum devotione
Tibi, Cbriste, recolo pia ratione,
Ut, qui pro me passus es amoris ardore,
Sis mihi solacium mortis in agone."
86/4. lovde and stylle; see Skeat's note to 'P. Plowman/ B. ix. 105.
Cp. also Shoreham, 32/891 : Wei stylle, a/iid noVyng lovde,
86/6. nordiylle = ne adryUe ; — adrylle, to slide or slip away (see N. E.
D. 8. v.),
86/11. Ezod. xziii. 22 ; ''Quod si audieris vocem eius, et feceris
omnia quae loquor, inimicus ero inimicis tuis, et affligam affligentes te.''
86/15-16. Exod. xxiii. 20: "Ecce ego mittam angelum meum, qui
praecedat te, et custodiat in via, et introducat in locum quem paravi.''
86/23-24 seem to contain a reference to Ecclesiustes vii. 2 :
" Melius est nomen bonum quam unguenta pretiosa."
87/38. ine many a felde {=fecMe\ in many a leaf (of the holy book) ;
see N. E. D. s. v. fold, sb.^, 2.
87/39, 47* P«^' chatytey see Kolbing, * Amis and Amiloun/ xlvii.
87/54. ine nolle is a mere expletive here. .
88/57-60. Matth. xxii. 40: "In his duobus mandatis universa lex
pendet, et prophetae." — gestes is here used in the sense of ' sayings,* as in
* P. Plowman,* C. xii. 23 : lob, the gentU and vrys, in /mw gestes wytnesseth
What shal ivixrthe of suche whenne thei lyf leten . . . The sauter seith tJie
same. . .
88/63. y-schodred, pa. pple., according to Stratm.-Bradley (where,
by the way, ischodred Ven is falsely quoted from Shoreham instead of
yschodred hen, and the lorm mistaken for the preterite), belongs to M.E.
schiuieren, to shudder. This is doubtful, schfideren is not a transitive
verb, and one cannot, therefore, say that * many are shuddered from the
feasts of the heavenly kingdom (for want of love).' I suspect that the
re visor of the text, who found in the copy the unintelligible yschoded
(or yscheded?), has put the r in the wrong place, meaning to write
yschroded (or yschreded) = O.E. ^escreadod. As to yschoded, may it not,
perhaps, have been a clerical error for yschoven (or yschoved), owing to
the copyist's confounding the letters v and d ? The pret. schoimed occurs
in * Library of E. E. Writers,* ed. Horstmann, vol.Ui. p. 58, 1. 1, MS. Reg, 17,
B. xvii. We certainly expect a verb signifying * to separate, exclude,' or
' push, drive away from.' Note also the Midland form ben for the Kentish
form 6eJ>.
89/87. ««*«> tJi© Jofin. without' to, as on 96/295. See Matzner, * Gramm.'
ii. 24.
89/95, 96. The reading I have adopted in 1. 95 is Dr. Fumivall's
conjecture. It leaves seive, 1. 96, unexplained, and the faulty rymes
uncorrected. I propose the following emendation of the two lines :
In 'pese ]>re J>c loue of god
ScJiewyj) were hyt hys \\f''\sowe,
Schewyp, intrans., shows itself ; were = hwere, where ; [i/-]50i(?e, sown.
For y-sowe cp. * Rob. of Cisyle,' ed. Nuck, v. 458 :
And ftts is Godes mi^t ysowe,
pat hey^e he Imve, fctj hit ben iUe,
And lowe hei^e, at Godes wiUe.
The ryme-word reioe, 1. 94, has accordingly to be altered into rowe,
89/ 102. O/fe/'pc "jpon ne schryne, *do not care for theft,' is rather an
awkward expression, no doubt due to the exigence of ryroe. pmi ]>c
schiyue would sound equally strange in the Decalogue.
89/104. for-stryue, strive for : not recorded elsewhere ; see N. E. D.
222 Notes. Pages 89-92, Lines 107-204.
89/107. /ay^^fj breaks, or leaves undone : aH earlier instance of the
transitive use of the verb in this sense than those given in the N. E. D.
under fati, v. 9^ and 10.
89/ 1 1 8. healde can hardly be anything here but another spelling of
ealde : * God's old commandments.' For the position of the adjective, cp.
88/70 : by dales ealde,
90/122. If by the boke ofwysdome referred to by the poet the biblical
"Liber Sapientiae" is meant, his memory must have failed him. That
book contains nothing about the necessity of knowing and rehearsing the
commandments. In 1. 127 there is a quotation from Proverbs vii. 3 :
" Liga earn (scil. legem meam) in digitis tuis ; " but cf. also Deuteron.
vi. 7-9 ; xi. 18-20.
90/i29ff. I have not been able to trace the peculiar idea expressed
here of a relation between the ten commandments and the ten fingers and
toes to its source. It almost reminds one of the * ten commandments '
{L e, the ten fingers or finger-nails) in Shakspere's 2 Henry VI., I. iii. 146,
and elsewhere.
90/136. for-broude=for-brode, pa. pple., corrupt, perverted ; cp. 96/310.
^/i37' passioun-lyche^ passionately? (Fr. passionn^ment ?) It is
perhaps mis written for pa^sdnglychCf passingly.
91/150. tidper rawe ne y-sponne^ neither raw nor spun : a proverbial
saying, as it seems, meaning something quite useless.
91/154. a rowe, cp. in fe rcywe (MS. rewe), 89/94; see also Zupitza's
note to Athelston, 571, * Engl. Stud.' xiii. 400.
91/160. a knotoe, on (thy) knees ; cp. a fc[n]oi-e?es yfalle, I22/230.
91/166. oroce, tear; hyt refers to here lyknges lace. Shoreham has
also the form arache, pa. pple. arached, I49/584.
91/167. 'That thou mightst hold . . . of no worth, think nothing of.'
91/172. brouches, ryngesj see Skeat's note to * P. Plowman.' I. 73.
92/178. tdiinge^ practice of magic.
92/180. botninge here means 'help,' not 'amendment,' as Stratm.-
Bradley, referring to this passage in Shoreham, has it. The sense is :
* Do not even believe in images ( as if they possessed in themselves any
miraculous power) ; although they may be a great help ' (especially to
the unlearned : '* What writing is for the reader," says St. Gregory, " the
image is for those who cannot read ").
92/192. si^st is the scribe's spelling for si{t)st ; cp. 51/3*, 3rd pers., 42
1 191, 107/244, 249, 139/287. The scribe is particularly fond of putting
in a meaningless 3 before t. The sense of the passage, as I understand
it, is : 'If thou findest that thou doest not honour God aright, amend,
I beseech thee : thou art a fool (if thou doest not), and mightst do
better, and so sittest in the smoke — i.e. thy eyes are bleared, so that
thou doest not see thy own foolishness.' Cp. 'P. Plowman,' C. xx. 305 :
For thorw smoke and smorthre smerteth hiis syghte,
Tyl he be bler-eyed other blynde.
92/196. kebbyng, bragging. — What is caiite? The ryme-words in
11. 197-200, I fear, are hopelessly corrupt Kolbing thinks that some
lines may be missing ; but there seems to be no gap in the sense : ' He
that swears idly every day shall have much to answer for hereafter, when
he shall give his accounts for every idle word.' See Matth, xii. 36 :
"Dico autem vobis quoniam omne verbum otiosum quod locuti fuerint
homines, reddent rationem de eo in die iudicii."
92/204. aiiditour^ auditor, who receives and examines the accounts,
and has power to ^fm-give the averages ' (arrearages! The N. E. D, gives
the earliest instance of the noun in this sense from 'P. Plowman.'
Notes. Pages 92-94, Lines 208-257. 223
92/208. * Or I will come out very bitterly.*
93/210. rote, rote, way, habit, practice. The necessity of changing
wy)p into fy is obvious.
93/2 1 8 ff. The exact signification of the phrase In pleye of
'pretynge is not clear. The meaning of the whole passage, however,
seems to be that gluttonous debauchery in private, or idle merry-
making with other folk on mass-days, is even worse than working.
Ought we, perhaps, to read prifue for fyne (MS. pyne)^ and in [m\eny
o]>^folke?
93/236. te^t occurs once more on 95/285. The signification is in
both passages the same : * to draw to oneself, to take.* In Stratm.-
Bradley it is entered under tukten^ O.E. tyhtan, on the supposition, it
seems, that O.E. i/yhtan gives M.Et. te:^ten^ 3rd sing. ind. pres. teit. But
that is not the case. O.E. y before hb is raised to i in M.Rt., as is shown
by drirte, flinty etc. ; and O.E. tyhtan would, accordingly, be represented
by ti^ien, 3rd sing. ind. ores. tixt. Besides, the meaning of te^t wliich
the context requires can hardly have been developed out of that of O.E.
tyhtan. There is, however, a possibility of connecting te^t with- an infin.
te, O.E. teon. te does occur in Shoreham, 124/266, ryming with he. The
genuine M.Kt. forms, it is true, are ty [: by'\ ; and the 3rd sing. ind. pies,
of ty is ti^f Cti\t)y or tik]>, or tip ; cp. zi^p, zy^t^ zik]), zyp, he^dy^p, heuhnt,
etc., in * Ayenbite.* But Shoreham, or the scribe of the MS., has also In-
vlekp (36/994) from hitde ; so he may as well have formed te^t (for te^p)
from te. For the signification *to draw to oneself, to take,' see Bosw.
Toller, s. v. teon^ 3,
94/237-8. In baptism, man is made the child of God and Holy
Church. But the Church cannot possibly be called his (ghostly) mother
and father at the same time, as the MS. has it. I have not, therefore,
hesitated to write : In fader cristes rrwne for the MS. reading — And fader
in cristes mone. Cp. Optatus (Migne, 11, 963) : " ut, dum Trinitas
cum fide concordat, qui natus fuerat saccule, renascatur spiritualiter Deo.
Sic fit hominum pater Deus, sancta fit mater Ecclesia." Also Begino
(Migne, 132, 338) : ** Pater noster sine dubio Deus est, qui nos creavit ;
mater vero nostra Ecclesia, quae nos in baptismo spiritualiter genuit."
The Church is frequently called "coniux Christi," with reference to
Ephes. V. 25. Her union with Christ is also alluded to on 56/1564 and
75/2138.
94/245. mannes de^te (Wright, «igfe), a man's slaughter, death. So also
rrumsle^pe, 1. 249, manslaughter. But in 1. 261 it means *manslayer.*
In * Ayenbite,* manda^pe, mansla^te is frequent in this sense.
94/252. for-soke, pret. subjunct For the change of mood cp. note to
74/2104.
94/255-6. fele pat god and orpe touke I take to mean * many who have
got wealth on earth ' (" substantiam huius mundi," 1 John iii. 17). —
orpe is a form used by the copyist for erpe ; and stands for an {on), as at
107/258,124/291 (and erpe); I9/507 (and honde). But what is dere
3er? * Dear year (or years), years of dearth * ? If so, the passage seems
to mean that * suffering the poor to starve is purely homicide. And here it
is especially years of dearth that accuse many a rich man (as murderer
of his fellow-creatures).' But the expression is a little awkward. — ^The
holy hoke mentioned in 1. 250 refers to 1 John iii. 17 : '* Qui habuerit
substantiam huius mundi, et viderit fratrem suum necessitatem habere,
et clauserit viscera ab eo : quomodo caritas Dei manet in eo ? **
94/257. 1 John iii. 15 : "Omnis qui odit fratrem suum homicida est."
224 Notes. Pages 94-9G, Lines 260-295.
94/260. The line is corrupt; 8la:^e ought to be daiey [idra^e^
: gnay^W I suggest that we may read :
He fai hatyep eny man
His seche (stich) as ]>at hym dayi\> ; or
His eke he Vat hym da^ef,
95/274-5. Cp. 112/381-84. See also *Ayenbite/ p. 204-205: Vor
huo \et wile quenchs l^et iier of lecherie : he m^ot do away he alutynges ]>et
myrisse]) zuych ver. \>et hie]> ]>e lostes and \e eyses of ]>e herte^ yet beme]>
a/nd ali^te^ \>et tier of lecherie . . . And \>eniore, huo \>et wyle him loki
uram beminge : he ssel do away \>e Uk hrondesy he wy\>dra^inges of mete,
and of drinhe, and he ssai'pnesses of his bodie . . . Ac\>e greate myites, and
\>et stronge wyn, ali^te\> a/nd norisse]> lecherie, ase oyle o\>er grese alixtei) and
8treng\>e\> \>et uer. — Ibid. p. 240 : uor huo \>et wyle qu&nche \>ev uer of
lecherie ine him-zelue : he ssel wy]>dra^e \>e brondes, \>et bye\> \>e lostes of \>e^
vlesse ...
95/277. lovMpryn/ge may possibly be referred to lomper, which is
recorded in HalliwelPs Diction, in the sense of (1) to iale; ^2) to
walk heavily. Now, * idleness,' I believe, would suit here very well. It
is often mentioned as an incentive to lechery, as are also gluttony, and
luxuries of every kind. See, for instance, * Ayenbite,* p. 47-48 : To \>o
zenne (i. e. lecherie of bodie) helonge\> aUe \>e \nnges huer-by \>et uless him
a/inst, cmd wylne\> zuiche dede, ase bye\> \>e mochde drinkeres, and eteres, \>e
zofte bed, do\>es likerouses, and alle manyere eyse of bodye, out of n/yede.
and spectalliche : yddnesse. See also * Ayenbite,' p. 206-207.
95/279. One might perhaps be tempted to write chastite for charyte.
But we must not forget that charity, man's love of God and his neighbour,
is the sum and substance of God's commandments ; and that any con-
travention of His precepts, involving, as it does, negation of charity,
may, therefore, be rightly said to annihilate or destroy charity. Cp. also
97/331-
95/280. \>rete spoils the ryme, though it yields as tolerable sense as
could be demanded in a line that hardly serves for anything but a mere
tag. I cannot think of any suitable ryme-word to be substituted for
95/284. ]>efte is genitive, governed by vyydke rede, wicked course (of
action), scheme.
95/285. teity see note to 93/236. It is resumed in 1. 290 by take\>,
95/286. The MS. has urymynghede, which is obviously an error of the
scribe. But I am by no means sure that it was meant for wynnynghede,
which I have put in the text as the nearest graphic approximation to it.
Wynnynghede would, at any rate, be a somewhat strange new-formation,
to which such compounds as tomochelhede, blyssedhede, onconnyng-ipncon-
nynd-yhede in *Ayenbite* are no exact parallels. The meaning of the
word must clearly be * appropriation ' ; for the passage runs : * All is
theft that one takes with the intention of appropriating it to oneself
against the right owner's will.*
96/295. chere may possibly be miswritten for cliere ( = clere), a form
very frequent in *Ayenbite.* — by diere of, to be clear of. Cp. *Septem
Miracula de Corpore Christi' (from Rob. of Brunne's *Handlyng Synne')
in * Minor Poems of the Vernon MS.,' P. i, p. 209, v. 421-424 :
No \>ing mm) so muchel avayle
Of heore peynes and heore trauayle
As \>e sacrament of \>e Auter,
Hit make]) hem of peynes deer.
The instances given in the N. E. D, of the use of clear in the sense of
Notes, Pages 96-99, Lines 324-344, 3-32. 225
* quit, rid, free * are all of a later date. — Or is chere a corrupt spelling for
schere (skere) ? See 105/ 183, and the note on that passage.
96/324. glye. In Stratm.-Bradley there is a reference to our passage
under alien, v. to squint, which yields no sense here. I take glye to be
the M.Kt. equivalent of O.E. 3^10 ^li^y Mn.E. glee, pat so meche hys to
glye may be rendered : *that gives so much delight.' Cp. 99/41 tf. :
Ac Kwo sej eiter eny
\>at hedde of senne glye,
For pond o\)er for peny
pat he ne changede hys blye,
Shoreham also uses the form gle [: he], 98/20. Ought we perhaps to write
vlye for glye ?
97/339. pys two might seem to refer to the last two commandments,
or else, to the two commandments of love. In the concluding lines of a
didactic treatise, however, which contain the usual exhortation, we should
rather expect to be entreated by the poet to take to heart all that has
been urged in the foregoing discourse. This suggests the omission of txix),
for which there are also metrical reasons.
tdke\>, as well asfol^e]) in 1. 341, must be imperative. Here, then, we
Lave an instance of direct speech being introduced by the conjunction ]>at.
97/344. top (Job) ]>e gode. I have not been able to detect in the Book
of Job any saying of the kind.
98/3. fol [ijyi'al], formally considered, seems to represent O.E. (^e)feall,
fall, ruin. O.Kt.f cell, fell, W.S.JieU, would be represented in M.Kt. hyfel{l).
For \>ral, O.E. jprcell (from O.N. i>roell), we lind in * Ayenbite ' regularly
\>relf plur. ]>7'elles; and it is not quite impossible that Shoreham, too, may
have written \yrd [:fel], supposing that the O.Kt. fodl,fdl survived into
M.Kt. li fal (or /eZ) is really the substant. meaning *fall, ruin,* he in the
next line must be taken in the sense of the indefinite ' one.'— senne make\>
many fal would then have to be translated : * sin makes (causes, brings
about) many a fall.* But looking at the construction of make]> in 1. 1,
which is — verb + direct object {many, used substantively, * many a one ')
+ object-complement {yral), we might perhaps have expected a parallel
construction here, that is, in place of the abstract fal, either a concrete
common noun, or an adjective, or an infinitive as object-complement,
with hem\, 4t referring to ma/ny. Can fal be any of these ?
98/6. sitte a deys, sit on the dais or raised platform where the seats of
honour are. For other instances of this coramom phrase see N.E.D.
under dais, 2.
98/7. storbyloun, not recorded in Stratm.-Bradley, is O.Fr. estoi'-
heilion, estorhilon (see Godefroy), and- means * whirlwind, commotion,
turbulence, tumult.'
98/15. f>ryke\> ['-lyke])]. There is no other instance of the occurrence
of a verb hyke than this single one in Shoreham. Its derivation is
uncertain. The signification tentatively given to it in the N.E.D. is *to
taste, or rise in the stomach.'
98/20. game and glee, see Matzner, Sppr. II. and N. E .D. under game.
99/30. Ase he hijs here ateynt, according as he is here attainted,
infected.
99/31-2. If we retain dereynt in 1. 32, the reading of the MS. yields
no sense. Kolbing suggests that we may perhaps write :
And \>er (MS. her) nysfer namore \>er'to
pa/ntie hys her (MS. fer) dereynt,
which he translates: "Und dort (soil, im Purgatorium) ist des Feuers
nicht mehr, als hier bewiesen ist, namlich in Bezug auf seine Siinden?'
SHOREHAM Q
226 Notes. Pages 99-100, Lines 43-54.
This means that man shall have to suffer in Purgatory for no more than
he has been found guilty of here (on earth) — a rather flat and, at the
least, superfluous remark, which we can hardly impute to the poet. I
think we can get a perfectly satisfactory sense out of the two lines as
they stand in the MS., if only we adopt the reading depeyfd for dereynt^
which the MS. itself seems to permit. We may then translate: *And
fire here (earthly fire), as compared to it Qper-tOy i. e. to purgatories fere,
1. 28), is no more than painted fire.* This suits tiie context, and is, more-
over, corroborated by the following verses of a poem on * Hell, Purgatory,
etc' (* Library of E. E. Writers," ed. Horstmann, vol. ii. p. 37, 11.
97-100) ;
F(yr as fire is haUer everywhere
pen is afire paynted mi a wowe^
Right so pofire is hatter \)ore
pen is ]>ofire here \>at we Icnoxve.
The poet is speaking here of the fire of Hell. But a similar idea concern-
ing the fire of Purgatory is expressed by Petr. Lombard. (Migne, 192,
893) thus : '^ Hie autem ignis, etsi aetemus non sit, miro tamen modo
gravis est : excellit enim omnem poenam quam unquam passus sit aliquis
in hac vita.** Cp. also v. 161 ff. of the said poem on *Hell, Purgatory, etc'
— For ifo in the sense of * compared to, in comparison with/ see Matzner^
*Gramm.'IT.311; Einenkel,*Streifzuge,'p.213. I add a few more examples.
* Ayenbite,' p. 162 : JELi yze\> of o\>er half \>et \>er ne is no tresor );>et mo^e
hy wor\> to godes loue . . . , no blisse of j^e foordle \>et hy worp to \>e hlisse
of Mene inwyt. Ibid. p. 179 : uorzo\)e hit ne is bote ssed, al \>et me do of
penonce ine \>isse wordle, to \>e zi^\)e of \>e pine of heUe, o\>er of purgatorie
(Note here the resemblance to what Petr. Lombard, says in the passage
quoted above)^ * Library of E. E. Writers,' ed. Horstmann, vol. i. p. 33 :
Wha so has it (viz. \>is maner cf soAig,) hym thynk al \>e sang <md J»e
mynstrcdcy of erth noght biit sorow and waa \>ar-til. Two other examples
occur in vol. ii. p. 38, v. 167, and p. 39, v. 260.
99/43. For pond o]>er for pe^iy (MS. peyne), cp. * Poema morale' (MS.
T.) 300 :
^e svllen \hie'\ nafre cumen Htfor peni nefor punde.
Chaucer, Canon's Yeoman's Prologue, v. 153-4 :
For neuer her-after ivol I with him mete
For peny ne for pound, I yow hi-hete,
* Ayenbite,' p. 1 : Ne ssolle by dra^e to \>e grond : Vov peny, uor Mark,
ne for pond,
99/44. changede hys hlye, changed colour, hlye is, of course, the same
word as Mn.E. 6iee. It is the regular M.Kt. representative of O.E. bllo.
The N. E. D. seems to treat bly as a separate word (earliest quotation a.
1615) : * perh. a variant of blee, though the phonetic relation is not clear.'
But the relation of bly(e) to blee is exactly the same as that of gly(e) to
glee ; iiry to free, zy to see, etc.
100/50. «preJ3 [rdej?]. No other instance is known of the occurrence
of spre\>. The form spre\>e given in Kluge's *Etymol. Worterbuch der
deutschen Sprache,' and in Stratm. -Brad ley, where it is connected with
Germ, sprode, is unauthorized ; though spre\>e [: after \>y depe] would be a
possible ryme, if any alteration of the reading of the MS. were necessary.
The meaning of spre\> here may really be * fragile,' in its figurative sense
of * liable to err, or fall into sin.'
100/51-54. wondy (imperat. 'ivonde, 1. 53) is O.E. wondian, here used
as a transit, verb. Another instance of the same construction is found
34/939: wonde none schame, where loonde means *fear, shun, shrink
Notes. Pages 100-101, LiTies 59-94. 227
from.* The usual construction with for occurs I4/364 ; for de\>e \he\ nde
natizt vxynde.
The passage here, literally translated, runs : ' Unless thou wilt shun,
man, the torment after tliy death, shun (or shriuk from) the sorrov/ that
is here following after thy sin.' This is a curious advice, if it is meant
seriously. Moreover, it seems to me contradictory to what follows im-
mediately in 11. 65-6 :
And let \>e tyt \>e lassefer^
Whanne \>efal\> to he dead.
\}e lassefer means * the j&re of Purgatory,* destined for him who does not
shrink from the sorrow, that is, the remorse or repentance which wo
feel when we realize the consequences of our wrong-doing (see 98/13-16,
99/41-46), and which may be sufficient to save man from hell (see 99)
25-28). The advice which the poet intended to give may, therefore, b6
supposed to have been this — that we shall not be loatii to taste the
sorrow for our sins here, unless we choose to experience the torments of
hell after death ; and this sense, I think, is easily obtained by substituting
tumdy, uonde (O.E. fondian) for toondy, wonde, as I have suggested in the
footnote to the text. Cp. the spelling tdessche for vlessche^ 66/1583.
100/59. wicnejy, O.E. myne^ian (remind), urge, prompt, incite.
101/75. hy-lyme\^, entangles (as with bird-lime), ensnares. The earliest
instance of hdvme given in the N. E. D. is of date 1656.
101/78. hou ])e senne syb, what the state or condition of sin is. Gp
133/91 flf.:
Nou \ou sixte wd hmi hyt syt,
]>ys ylke my^te atid eke 'pys tuyt,
In aure hoke :
]>e mytte hys fader of owe crede^ etc.
I subjoin a few other examples of a particular use of the verb titte in
Sboreham : — 42/i 191-94: pe lecherye amt (sit) in lenden of pe manne . . .
inne naiide of }>c wymantie ; IO7/249 • P'r^ «V3* wkier ragye ; 77/220I-2 :
fer a (Christ) set Ry^t atte hys pynyng-stake ; 1 37/204 • 9^ • • • V^^ ^ ^
he^e ; I39/286-7 : Ine ]>e gynnynge of holy wryt, Hou he hyt made^ ryyt ]>er
hyt sy^t; 122/21 5: Ine ry^te so]>e hyt moste sitte ]>et, etc. — Al^ in the
combination Al hou^ is probably a mere emphasizing adjunct to the
particle /urn, though it might be regarded as a complement of the preceding
36. Another instance occurs 84/143-4;
For-bere vjepyng ne my^t hy
'pat seye al hou \o\i weptyst.
Of similar combinations, where al is joined to particles or prepositions,
Shoreham uses : Al so, al to, al ase (I39/284, 150/6oo, I6O/884, 887) ; al
Iwtj, al what = till (76/2171, I24/293, 166/739) ; oi /or foti (I3I/38, 161/
632); alfor ]>at (I53/698); alfram (I24/292); al ine (I2I/201) \ al into
(94/258).
101/85-88. The first two lines present no difficulty, swelp may be
3. sing. ind. pres. either of swde (O.E. stoelan, to inflame), or of sweUe
(O.E. swellan, to swell), steng cannot be anything but Mn.E. O.E. stiivg.
Tho spelling is probably due to the scribe. We may then translate : * The
wound inflames (or swells) and aches as does the serpent's sting.' The
sense of the following lines, 87-8, is obscure. They seem to be hopelessly
corrupt, and I see no way of restoring the original reading.
101/92. \>ori-sou:^t, searched through. Cp. Rob. Glouc. 161, 11: \>e
poyson \>e veynes so ]^orwsourte. * Pety Job ' (* Library of E. E. Writers,'
ed. Horstmann, vol. ii.), v. 30 : For synne hath so o^ire sovle thrn'ouy-sotight.
101/94. dak\> I take to be 3. sing. ind. pres. of da^e, to slay. Cp.
228 Notes. Pages 101-105, Lines 100-183.
* Ayenb.' p. 61 : an \>et Menim sZa^j? ]>ri in one sti'oke. For the parallel
forins dak\)y sla^jf^ cp. zyk\>, zy2\> ; wrik\>, lori:^.
lOl/ioo. Literally: *As kind runs off in man.' Tiiis means: * As the
human race is propagated in every single man.'
102/103. I'^* ^8* to ^® supplied from the preceding line.
102/104. * Baptism breaks, puts an end to, that strife.' The sinful man
is at strife with God. But we must not, perhaps, stretch the sense of sbryf
here too far.
102/110. \>e route of fenym^ the course, the way which the poison
takes.
102/115. ^J-Qf^^t brought into existence, created.
102/116. coiU = cd, cold, comfortless ; see N. E. D. s. v. cool, a. 3 b,
102/117. let has probably to be altered into ledde, pret, to make it
agree with the other preterites in the sentence.
102/121. vel\>e seems to be the mutated 3. sing. ind. pres. of falle,
impers., to be fitting, proper, right. Shoreham has a few instances of
mutated forms : fleup, kneujjj stent But the regular form of falle (ualle)
in Shoreham, as well as in * Ayenbite,' is fdl\) (lioZj?). Is vel]>e perhaps an
error for help\j? See 103/ 129, 139. — to clypye a^en must mean here *to
call or cry out against, to remonstrate.'
102/123. 1° order to get a ryme with a^en we shall have to alter won
into iven. But what is wen ? O.E. toen ? We should then have to translate:
'To reproach to God our weening belongs nowise to us,' which seems to
mean that it is not for us to reproach God with having created us, and then
coolly led us into mischief, as we foolishly think (see the two preceding
stanzas). Supposing onre wen to imply so much, the expression, Ood ^
atwyte oure wen is still very awkward. Or can wen here mean *woe,
misery ' ? Cp. IO4/158 : ^e at-wyt hym nau^t ]>y who ( = too). It is pos-
sible, indeed, that in our passage we may have to start from the MS.
reading toon, which may be miswritten for wo (the scribe having antici-
pated the following n) ; in this case the corruption lies in the ryme-word
a^en, 1. 121.
102/125 ff. See Rom. ix. 20; Isaiah xlv. 9. — hrohhe^ IO3/131, speak
querulously, murmur; see N, E. D. — lompety IO3/134, loam-pit. — ne^t, 1.
136, = net, O.E. nyti.
103/145. Observe here the different constructions of Wei and ivo. It
should be remarked, however, that j^e may as well be a weakened form of
\>on, instances of which are found in Shoreham, and very frequently in
* Ayenbite.'
103/146. tel nau^t lyite 0/, esteem not lightly ; cp. 9I/167.
103/149. scheatve}), snows itself.
104/165-6. See James iv. 6: " Dens superbis resistit, humilibus autem
dat gratiam."
104/167. I do not know what to lihhe amang ]>e lotiden means. If we
adopt the emendation I have proposed in the footnote, amang \>e aloudea
(from O.Fr. alouer), * among the approved,' we get the required contrast
to 1. 168 : * when others are disgraced (or confounded).'
104/172. \>or^ hys o^ene gale is quoted in the N. E. D. under gale, sb. 2,
'singing, a song, merriment, mirth.' But I doubt if this is the sense
which the context would lead us to expect. Should gale be miswritten for
wale, choice, option ?
104/177. ones seems to stand for onnesse, oneness, as we may infer
from the following line: Ac hys ischyt (for hi-schyt? included) in \>ry.
Or ought we to read : \)ys rruinere senne nan^t one nys ?
IO6/183. sckere, O.N. skoer, clear, pure. Cp. 'Castel of Love' ('Minor
Notes, Pages 105-107, Lines 18G-248. 229
Poems of tlie Vernon MS.' I. p. 384), 1. 1 142 : To maken vs of sunne al quit
a/nd skere. For the spelling cp. sckele^ 130/2o; sckyle^ 105/ 197.
IO6/186. \>e \>o]tes \>at he kak\>e, the thoughts that he * catches,' con-
ceives. kak\>, or kak\>e, in the spelling of the scribe, I take to be 3. sing,
indie, pres. of cacche. Rob. Glouc. (Cotton MS.) has cacj?, v. 664. kekjj,
as I have proposed to write in order to get a tolerable ryme with speke\>
(phonet. spekp), stands in the same relation to kak\j as kecche stands to
cacche. The iBfin. does not occur in Shoreham, but the other verbal forms
used by him presuppose the infin. cacche.
105/193. So as = so \>at. There is no other instance of the consecutive
use of the particle as to be found in Shoreham. Besides, viien looks like a
repetition from the preceding line. Ought we perhaps to read : So \>at hy
hep, ase we y'see]>, etc. ?
In the following stanzas the poet touches upon a topic familiar with
ecclesiastical writers of the Middle Ages, viz. the " Conflictus virtutum et
vitiorum,*^ the spiritual warfare between the virtues and vices.
IO6/207. \^^ schreaiveSf the vices, opposed to jyeatoes, virtues, schreawes
is here used as an abstract noun ; cp. kneades in * Ayenb.' 17, 26, 52, 152.
IO6/213-14. Cp. * Library of E. E. Writers,' ed. Horstmann, vol. i.
p. 122 : ffor als veHus ar of god, right sa are vices of \>e feendct and \>arfor
if vices festyne rotes in our hertisy sothly whilke tyme \>e feend commes \>at
es \>aire prince, \>ai gyf sted to hym as to \>aire aghen lordcy dh ledis hym to
\>e sauLe as to his a^hene possessione.
IO6/215-16. For wyse =for toysse, for certain, certainly. — alle kenne I
take to represent O.E. ealra cynna, and amys to be plur. of amy, O.Fr.
ami, friend. The fiend is chieftain of sin, and arrays his friends of all
sorts (cp. 11. 201-2).
IO6/218. bee^, O.E. beai, diadem, crown.
IO6/220. em-he:^, even-high, of equal rank.
IO6/223. whewden, wheels, O.E. hweovuolf htoeo^ol, M.Kt. *Ayenb.'
hue^el. — linses, linchpins.
IO6/225-6. * All that is here goes by heptads ' (this is why there are
seven deadly sins). A similar notioa with regard to the seven command-
ments of the second table is expressed by Hugo de S. Victore (Migne, 175,
660): "In secunda tabula septem sunt praecepta, quia in praesenti vita
tantum (quae septem dierum circulo volvitur) officia humanitatis proximo
exhibentur." Cp. also Wulfstan, ed. Napier, p. 214 : alces maniies tim>a
hiiS geendod binnan seofan dagafyrste,
IO6/229. \}at seuene cannot possibly mean * those seven * ; the use of
the sing, demonstr. with plur. numerals cannot be proved for Shoreham.
The casting out of seven devils from Mary Magdalene is related in
Luke viii. 2.
107/232. weyjf need not be altered ; it answers to O.E. vxe^an, Kt. Gl.
we^an, mentiri, fallere.
107/235. ordede is entered in Stratmann-Bradley under urdeod^ foreign
people, which it cannot possibly mean. I connect it with O.E. unlcede,
poor, miserable, wretched (in a moral sense); cp. lestes o^i-lede, 22/588.
Here it means the vices.
107/239. The sense of the phrase is : * the foulest thing of all that is
foul.' myx is O.E. mix, muck, dung.
107/243. *** boures, see Zupitza's note to * Guy of Warw.' (2nd version),
V. 2674.
107/248. What is suyy\> [: lylje, lies] ? O.E. swl\>cm is out of the question
here. Is it perhaps an error for scry\>, from O.N. ski-t^a, to glide, creep,
crawl ?
230 Notes. Pages 107-109, Lines 249-303.
107/249-52. Here is another puzzle. The ryme-words are sadly
corrupt. What I have got to offer in the way of emendation are only
guesses. Starting from ^f, wliich in the spelling of the scribe means
syty sits ; and supposing h(ug\> to be a blunder for hold, we are reminded
of a similar connection of sitte with the predicat. complement haXd, 120/
169-70 :
po he was bote twdf vyynter aid,
And he^ ine \>e temple he seat lod hold.
The unintelligible cobel may possibly be miswritten for nMe. 1. 251 is all
right. In L 252 we shall have to substitute for ydde\> another word rym-
ing with hold. There is no great choice, aid, which might be 8u<2:ge8ted
by yildejy, would hardly do. Perhaps chald? *cold, chilling looks or
demeanour,* makes good sense here. The whole passage thus conjectur-
ally emended runs :
Prede sy^t vnder ragge
Wd noble and weL bald ;
pat he\>e\> wordes bragge
And anmtenaunces chald.
IO8/263-64.. The sense of these lines is obscure. I should propose to
read :
Wo ist \>at be [to»|>-]nome schd.
And gcifbe (or dappe) namt a^eyn?
This may be translated : ' Who is that shall be reproved, and not prate
(rattle, clamour) against ? ' clappe ayn occurs, 131/22 : Ayen hy dappe\>
Yys aiid \>at In support of the proposed emendation we may quote the
following passage from * Ayenb.' p. 22 : Vor \>e provide oxterwenerej yef me
him wi\ynim]fj he him defende\> ; yef me him chaste\>, he is wro\>.
IO8/265. goUich (MS. godlich)y wanton, proud, O.E. gallic,
IO8/268. at he^ hyt nome, took it (at) high, took pride in it. The
phrase is not recorded elsewhere.
IO8/273-4. The contextual meaning of the phrase he^\>e dra^e toward . . .
appears to be : * to assume (an air of) haughtiness, insolence towards * . . .
This is an earlier instance of the use of he^\>e in the sense of * haughti-
ness, insolence, overweening ' tlian those recorded in the N. E. D. under
Height, 9. — Toward hys \>at wes, towards him that was his. Cp. \>e disciples
\>at Ulcere his, 79/ 15 ; 7vy\j hym al-so \>at be\f hys, 148/5 30 > No\>er adam ne
non of hifs, 157/8q2. For the position of the relative see 25/676-7, 134/
113, 143/400. See also Matzner, Gr. III.^ 699.
IO8/286. wole is probably miswritten for iioide Q>e fo^de prede, 107/
244, 246). Ought we not to read \)e uoule prede for He wole prede ?
109/289. a-fayty (hym of), restrain himself from ; cf. * P. Plowm.' B.
xiv. 296.
109/293. For the phrase Ute to no\>e, see note to 64/1799.
109/297 ff. Cp. Chaucer, * The Persones Tale ' (Skeat, 593, § 26) : Now
been ther tioo maners of Prydey that oon of hem is wibhinne the herte of
man, and that other is withoute . . . B\d natheles, that oon of thise speces
ofpryde is signe of that other . . . And this is in rrvanye thinges : as in speche
and contenaunce^ and in o\drageo\is array of dothing. — kebbynges, 1. 299,
braggings ; the verb occurs IO8/287. — aperte, pert, bold, insolent. — wed-
dynge, IO9/300, 1 take to be meant for wedynge^ which I connect with O.E.
getocedian, to dress. — The reading mxinyable of the MS. I have unhesitat-
ingly altered into many a bly, many a colour or aspect ; see note to 99/44.
109/303. stent (for ste7id) 1 take to be pa. ppl. of stene, O.E. stcenan, in
the sense of * to adorn with precious stones ' ; cp. dstatned in Bosworth-
ToUer. The alteration of say into gay is perhaps not absolutely neces-
Notes, Pages 109-111, Lines 308-357. 231
snry, thot^ aay is a fit attribute to atyr. The parson in Chaucer's tale
(Skeat, 593) has a good deal to say about the Hnfid codle%(>e amiy of
clothinge ; and so has the author of the dispitison httittne a god man atul
\>e deud (* Minor Poems of Vernon MS.,' I. p. 335, v. 265 flE.).
109/308. wayn, gain.
110/323. herUj to hurt
110/327. plecches, spots, stains? Cp. pUUch (Dialect of Banffshire;
see Skeat, * EtymoL Diet' s. v. Patch), from O.E. plcecce, variant of pUetse
(L. platea)?
110/33a Uelde, from O.E. ialan, to censure, accuse. It rymes with
aneldf from O.E. oncUaiiy to inflame. — breihej 1. 331, O.N. brceiSi, ire, rage.
110/336. denche a^eny " obgarrire" ; see N. E. D. s. v. clench, v.*
110/338. There can be no doubt, I think, that the unintelligible megrete
of the MS. was meant for in egrettj though egrete is not recorded in the
dictionaries. It answers, however, to O.Fr. aigreU, and signifies * acerbity,
irritability, fierceness.*
111/345-48. Ckmeytysey which is but another side of avaricey is often
compared to dropsy. I quote only the following passage from Rhabanus
Maurus (Migne, 112, 1245) : '* Avaritia enim, quam Graeci philargyriam
vocant nimia est cupiditas divitiarum acquirendi vel tenendi. Quae
pestis inexplebilis est, et hydropi morbo simulatur et comparatur. Sicut
enim hydropicus, quanto plus bibit, tanto plus sitit, sic et avarus, quanto
majorem pecuniam acquirit, tanto majorem habere appetit, et dum modus
ei non est in habendo, modus illi non desiderando. See also p. 1365,
1375, et passim.
Sboreham does not seem to have worked out the comparison. But the
sense of the next two lines is not quite clear. If hesy^ 1. 348, means '• busy,
eager, anxious,' and hys stands for hy (i. e. cwteybyse) is, the question is,
* eager for what, or what to do ? ' We expect something like * eager to
acquire or hoard up al \xU hys wn er]>eJ May we write To horde (hordy)
instead of To hyre f Or is the error rather to be sought for in hesy ?
111/349-52. Here is another nut to crack. What I guess to be the
meaning of the stanza is this : ' Covetousness drives those who have it
away from God, and besets man*s heart, and so it gets the name of
Idolatry.' This, I think, can be made out from the words of the scribe,
corrupted as they are. — hoUj 1. 349, might be miswritten for hxio, who. —
uerk\> I should take to be an error for wrekp, rather than 3rd sing. ind.
pres. of uerke (t««rfcy), O.E. fercian, which in M.Kt. would regularly appear
m the uncontracted form iierkep. — %vrek\> I take to mean here * drives
away (estranges).' For the survival of this older sense in M.E. see the
instances from *Ayenb.' and *Greg.' in Stratmann-Bradley. — The ryme-
word to wr€k\> might originally have been kek}), from kecche (see note to
105/186), as suggested by the writing ke^t of the MS. y^hy^ referring to
coueytyse. For the phrase * to catch a name ' see N. E. D. under catchy v.
29. The words fram gode are evidently misplaced here. They belong
to torek\>, and ought probably to be put in before hy in 1. 349, thus :
Atid htio hy habhe}i> fram gode hy twe/c)>.
But then there would be a stress syllable wanting in the corresponding
line which I do not know how to supply. Seruiae of mametiet, 1. 352, is
idol-worship, idolatry. Cp. Chaucer, * Pers. T.' (Skeat, 618, § 64) : What
difference is hitwixe an ydolastre and an avaricioiis man, bid that an
ydolastre peradv&iiture hath hut o mavmiet or tux), and the avaricious mxin
hath manye? for certes, every florin in his cofre is his mawmet.
111/357. ^eskynge is probably misspelt from ^escyngef i.e. ^essynye,
^issyngej ptsynge, O.E. ^itsnng.
232 ''jfotes. Pages 112-115, Lines 381-404, 1-21.
112/381-84. Cp. 95/273-76 :
Her hys for-hode glotenyey
So ich \>e by-hote ;
For hyt norysse\> lecherye,
Ase fer \>e brondes hote.
This supports the emendation of 11. 383-4 suggested in the footnote.
112/385. glotonyesfourey cp. * Cursor Mundi/ 1. 27900 fE.
And men ma/y Jmd ftd rdy
Fowrkins maners of glotony^
Ane es byfortimefor to ettey
Ano\>er to sit ouerlang at mete,
pe third to ^eme m^etes dayntyuely<,
\>e firth to ette oxter gredyly.
* Ayenb.', p. 51, mentions five kinds of gluttony ; so does the ' Tractatus
de Ordine Vitae' (Migne, 184, 578). Hugo de St Victore (Migne, 176,
893) speaks of three kinds.
113/401. By-fM, befouled.— I have thought it necessary to change
the reading deau\>e of the MS. into depe. The emendation has been
suggested by the ryme as well as by the sense of the passage, which
evidently contains an allusion to pollution in sleep as caused by gluttony.
See Chaucer, 'Pers. T.' (Skeat, 630/9 13 ff.) : Another dnne cupperteneth to
leccherie, that comth in depinge — and this sinne men depen poUiiciouny
that comth in fov/re maners — som-tyme for snrfeet of mete and drinke.
And somtyme of vUeyiM ihoughtes that been enclosed in m>annes minde
whan he goth to depe, lohich may not been withoute sinne.
113/403-4. The sense seems to be that gluttony often makes man
retain (kepe) in sleep what he thinks when he is awake, — viz. those
vileyns thoughtes that been enclosed in m/xnnes mii\de whan he goth to depe^
which, as Chaucer's parson says, are among the causes of pollution. —
Instead of tmmt kepe we should probably write m^n i-kepe, or omit
wwxn altogether.
Stanza 102 is hopelessly corrupt What the poet may possibly have
meant to say we can only guess from the remark of Chaucer's parson,
that pollution caused by surfeit and foul thoughts enclosed in man's
mind when he goes to sleep m^y nat been withoxite sinne. For which
msn moste kepen hem, wysdy, or dies may msn sirmenfid grevoudy.
115/1. synge\> and rede\>. That rede^ especially when connected with
singe, may mean *to teir has been shown by Zupitza, note to 1. 313 of
the Romance of *Guy of Warwick,' 15th century version. Cf. O.E.
sin^an ond secykn (Sievers, * Altenglische Metrik,' § 5, 3). Still I believe
that even in connection with sin^e it may be understood in its usual
sense of * to read ; ' cp., for instance, the following passage from Hugo de
St. Victore's *Sermo in Assumptione B. Mariae Virginis* (Migne, 177,
1024) : — *' Inter caetera, dilectissimi, gloriosa miracula quae in Assump-
tione beatissimae virginis Mariae legendo vel capiendo ad ipsius laudem
saeculis omnibus attoUendam et recolendam recitamus, purpuream ut
violam ipsam esse cantare solemus."
115/4. speke]> wyd, tonge; cp. Zupitza, note to 1. 367 of 'Guy of
Warw/ 15th cent. vers.
115/12. Cp. * Minor Poems of the Vernon MS.,' I. p. 125 :
Is mony an hundred ^er a-gone
pon hast ben, lady, qiieen pyn one
Of heuene, erjje and hdle.
115/21. m,ede here means the Virgin's glory in heaven, her heavenly
reward ; see Matzner's note to the passage, Spp. I. 260.
Notes. Pages 115-119, Lines 23-115. 233
115/23. V'Mde = y-healde, holden, bound to ; not, as Miitzner explains
it, ' inclined * (from O.E. hyldaUf hddan),
11 6/3 1, dygne of take yields no sense. Matzner's conjecture of lake
(from O.E. Idc, gift, offering) is impossible in Slioreham's dialect. As to
ray own guess, I feel by no means confident that op-take, assumed (into
heaven), is the true original reading. What might seem questionable,
however, is rather the fitness of the sense than the form of the word.
For similar verbal compounds with unstressed up we may compare : op-
hdde, 24/665 J ^ xelde, 83/114; cp. also out-crdude^ otti-dn}we, ord-sende.
II6/47. won^ I'.sone] is O.E. -umuio, habit, custom, usage. See also
134/126, 137, 157/798, I6O/890, where the same ryme occurs; and cp.
* Minor Poems of the Vernon MS.,' I. p. 50 :
Heil douhtitr of \>e sone,
Modur of \>e getere,
Hanyng child a^eynes old tvone
0\>nr elles comuyn manerej —
which translates the Latin verses :
" Ave nati filia, parens genitoris,
Praeter modum generans consueti moris."
Shakespere employs the noun use in exactly the same sense; see
Schmidt's Glossary.
11 6/48. Supply pas«e|7 from the preceding line. The meaning is: —
* it goes beyond man's report, exceeds all speech.'
117/53. 'ioy\>'(yi*'te mysse, an expletive phrase of assertion = * without
failure (cp. ivy\>oute faile)^ unquestionably, certainly.' It occurs also
130/10 ; 148/554. See also Glossary to Kolbing's edition of * Arthur and
Merlin' (Altengl. Biblioth. IV.) s.v. mys.
117/56. pys a/iiysy this view, opinion, notion.
1 17/60. of pe stoure, of the four main streams, stanr = O.N. stdrr,
117/63. *^^ itoitr maner(e) refers to 1. 49 : Four manere ioyen hy hedde
here. Matzner's emendation rwnte, new, of the MS. reading lumtt is incon-
sistent with Shoreham's dialect.
117/77. ageet is derived in N.E.D. from O.E. a^etan, pa. pple. ageted
(f. a + get\ to get hold of, seize. But there is no O.E. verb getan^ gette,
geted ; the root vowel must be long (getan), as Sievers has shown, Beitr.
X. 313, and the meaning in all the passages where it occurs seems to be,
* to hurt, kill ; ' so also in the quotation from the O.E. Chron. in the Diet.
— Matzner's conjecture wdeget is equally untenable. I should suggest
that we may read areet, from 0. E. aretan, * to comfort, cheer, delight,* if
it could be proved that the O.E. verb survived anywhere in M.E.
119/112. Apart from the necessity of correcting the defective metre of
the line, a word is wanted here to which the following \>er-inne relates ; and
as the passage contains a reference to the legend of the unicorn, I believe
that the word to be supplied can only be harme. In the * Appendix ad
Hugonis Opera dogmatica' (Migne, 177, 59) the legend, after the Physio-
logus, is told thus: "Puellam virginemque speciosam ducunt in locum
ilium ubi moratur, et dimittunt cam solam. Cam autem viderit illud,
aperit sinum suum ; quo viso, omni ferocitate deposita, caput suum in
gremium eius deponit, et sic dormiens deprehenditur ab insidiatoribus
(Of hyre harme hyt was god game), et exhibetur in palatio regis." —
Another version says that the virgin is to be placed in the wood where
the unicorn lives, with her breasts denuded, which the animal kisses
before it falls asleep in her lap. This is referred to by Shoreham on
129/63-66.
liy/115. ycore, chosen, elect. It is perhaps better connected with
234 Notes. Pages 119-122, Lines 120-223.
hyi*e than with ioi/e. Elsewhere Shoreham has only the form ychose,
which is also the usual one in *Ayenbite.'
119/I20. dy^te is generally a transitive or reflexive verb. The re-
flexive pronoun may be omitted ; see Zupitza's note to 1. 4350 of the
Romance of *Guy of Warwick/ 15th cent. vers. But I do not think
that *to prepare or make herself ready' suits the context. Matzner
proposes schal . . . he dy^te^ which he translates : ' shall be treated,
honoured.* His emendation, however, seems to me objectionable. If we
were to adopt it we should get a quite unusual form of the pa. pple.,
with a sounded final e in the singul., the tail- verses in this poem having,
as a rule, feminine rymes. I have, therefore, suggested that we may
supply hyt as object of the infin. dy^te. The meaning then is ; — ' And so
shall there never more woman with child manage (or do) it' — i. e,
manage to bear her child wy\>-oute wwje, tvyp-ottte sore.
119/125. Cf. also p. 129/73-76. For this favourite comparison of the
immaculate conception and birth of Christ with the sunbeam passing
through the glass, see the instances collected by Napier in the * History of
the Holy Rood-tree,' etc. (E. E. T. S. 1894), p. 82-83.
119/126. Instead of omitting on, as Matzner proposed, we might also
read : — Wy)>-(mben on openynge^ without a single opening.
119/138. verden belongs of course to O.E.Jierd iferd), not, as Matzner
thinks it possible, to O.E. weorod.
120/142. ghrye ofhyre isfol a-hmie seems to mean : *the glory of her
is full (complete, perfect) above (in heaven).' But there is probably
something wrong here. From what is said in 1. 143 we may guess that
the poet meant to paraphrase the angels' song : " Gloria in altissimis Deo,
et in terra pax hominibus."
120/144. ^^ pl(ice, a mere expletive ; see Zupitza's note to 1. 174 of
the Romance of ' Athelston,' in Eng. Stud. xiii. 367.
120/159. The reading werre of the MS. had perhaps better be altered
into a verre.
121/196. isi^e is of course infin. ; it stands for isy.
121/197. If we retain and we must take it in an amplificative sense ;
see N. E. 1). s. v. And^ conj. 9.
121/200. For this redundant use of and see Matzner's note to the
passage, Sppr. I. 263.
122/202. The MS. has Al i>af which Matzner takes to be the tempor.
part. \>a combined with emphasizing aU. erthe shok he considers to be a
compound, meaning * earthquake.' But schok I'.toke'] has a long 5, and
can therefore only be the pret. of schaken.
122/214. The line evidently contains a parenthetical interpretation of
the foregoing words " Dormnus tecumJ^ The emendation god ea ( = is)
my^tte (i. e. myd \>e) of the MS. reading godes myrtte is therefore obvious.
In the next line Matzner, who seems to take myrtte for the subst.
* might,' alters aitte into JlUey i. e. Jlzte, fight ; but he does not say how
we are to translate the passage. — sitte ine ry^te sojfe means, * to rest, he
grounded, on perfect truth.' For the different meanings of the verb sitte
in Shoreham see note to 101 /78.
122/223. Y^^ % ''^^^^ ^hlHi cf. Horstmann, * Library of Early
English Writers,' vol. i. 345 : whan Adam sau^ hym comen^ lordy \>at he
was glade ! ; vol. ii. 360 : lord^ \)at \>e was wo bigon in "pat ilke tyde ! See
also Matzner, * Gramm.' II. 430.
here^ unless it be Mn.E. 'here,' has to be omitted, the object of the
verb se^en being the relative clause in 1. 225, \et hy yseye er in paygne
(in pain), t. e. Christ.
Notes. Pages 122-125, Lines 229-315. 235
122/229. *And so (as Mary had seen him) saw him Peter, and after-
wards they (the disciples) aU.' Matzner's conjecture hygede (properly
hyi^ede) hyne, *hied him, ran/ would imply an allusion to the running of
Peter and John to the sepulchre (John xx. 3, 4). But there can he no
such allusion here, as 8e\>enes hy aUe shows.
123/235. '^^ M c<^) used as an expletive; see Zupitza, *Athelston/
note to 1. 432, 'Eng. Stud/ xiii. 389.
123/236. Ought we not to omit me ?
123/242-3. * AH the joys, sensual or mental, that can be named/
123/245. ^^'^i ^^^^i generally combined with al (al toat^ al huet\ is not
unfrequent in Shdreham and in ' Ayenbite.*
123/257. agredy, according to Matzner and the N.E.D. (s. v. agraith),
is here used intransitively, ' to prepare, make herself ready.' But then
we should rather expect For instead of At in 1. 258. Ought we not,
perhaps, to read: to agredy \>at scholde vx)r\>y hy, or toorlnf (infin., O.E.
weorjyian) hy? Of. 1. 260, to agredy hyre I002,
124/266. te (O.E. teon), go.
124/274-76. For te trye manne dede, to try men's deeds. Matzner's
interpretation rests on the reading crye for trye.
124/284. tov^, above ; it occurs in * Ayenb.' in the form toppe {to +
oppe, O.E. uppan). — ^The subject nominative hy can be supplied from the
oblique case hyre in 1. 283, or hys = hy ys.
124/289. lok-sounday^ Whitsunday. The plur. lokes is found in three
passages of the 'Ayenbite' (p. 143, 163, 213), where it renders O.Pr.
Penthecouste. An explanation of this peculiar expression is given by J.
M. Manly in 'Studies and Notes in Philology and Literature,* published
under the direction of the Modern Language Departments of Harvard
University, Boston, 1892, pp. 88-108. He shows that med.L. dausivm
Paschae (O.Fr. la close pasque, plur. pasques doses), and da^isum Pente-
costes were common designations of the respective rcstivals, and considers
lok, plur. lokes (from O.E. loc), as literal translations of O.Fr. dose, plur.
doses. — Concerning Mary's joys on Whitsunday, there is a tradition, to
which the poet here refers, that she was among the apostles at the
effusion of the Holy Ghost According to Acts i. 12-14, they all
returned to Jerusalem after the ascension of Christ, and continued with
one accord in prayer and supplication, with the women, and Mary the
mother of Jesus, and with his brethren.
125/298. heerde, bride, O.E. bryd.
125/301. It would perhaps be better to omit \>e. — Does figure here
mean ' mode, fashion,' corresponding to Lat. fi^ura, which occurs in the
sense of modits ? Or is it = * mental image, conception ' ?
125/311. |?rote?e, MS. \>ro:^e, a reversed spelling, due to the scribe who
was accustomed to substitute w for 3, the regular M.Kt. representative of
O.E. guttural 3 ; as, for instance, in tawe, sawe, draive, etc.
125/312. lowe\>, Kt. lo^e]>, lowers, lessens. The MS. has lo^oer (ytiih a
long r), which Matzner alters into loiuerth. But is that a M.E. word?
lo^y (infin.), lo2e\>, ylo^ed are found in * Ayenb.' Shoreham has lo^e J?c,
humble thyself, 103/ 154.
125/315. leye is pret. plur. of Hggen, answering to O.E. laegon, Kt.
legon. Matzner takes it as a variant of the adj. lo^, low (from ♦ Icear, for
Idgr). For metrical reasons I have supplied the wanting relat. J>et, though
it is by no means indispensable. There are unsuspicious instances of a
line beginning with a stressed syllable ; and there are also instances of
the omission of the rel. pronoun; I2I/184 : Fram \>a/n, tyme he vxxs ybme;
128/27-8 : pou ert \>e ^erd al of aa/ron Me dreye ise^ spryiigynde.
236 Notes, Pages 125-128, Lines 316-349, 5-42.
125/316. tnom€, assumed. Matzner refers to the use of Lat. "sumere/*
and to the passage in Shoreham, 133/ 103 ; use hyt hys by-fore y-nomej cf.
also 136/i8o ; By lawe hyt nome]>j- and 64/i8i8 : To nomene,
125/320. of is to be connected with the foregoing ]jer; see Matzner,
<Gramm.' II. 522.
125/322. ferede [: lede], company ; O.E. (jfe/err^cfen, fellowship.
126/325. Note here the nse of the common phrase my leue hrojper as a
mere expletive, the poem being addressed to a soster,
126/349. It is not necessary to alter Of into 0; see Zupitza*s note to
§ 123 of Koch's ^Gramm.', and to 'Guy of Warwick' (15th cent, vers.),
1. 1961.
Page 127. For the figures and epithets of the Virgin employed in the
following song (VI.) I refer to Dr. Anselm Salzer, * Die Sinnbilder und
Beiworte Mariens in der deutschen Literatur und lateinischen Hyranen-
poesie des Mittelalters, mit Bervicksichtigung der patristischen Literatur.'
Der XLII. Versammlnng deutscher Philologen und Schulmanner gewid-
met von dem k. k. Ober-Gymnasium der Benedictiner zu Seitenstetten
in Nieder-C^teneich. — We may also compare : A salutacioMn to vre lady,
in ' Minor Poems of the Vernon MS.,' vol. i. p. 134.
127/5. fity vat, vessel.
127/6. mes (O.Fr. mes), mess, dish.
127/22. calengey Northern Fr. form corresponding to central Fr. chalenge.
The N. E.D. quotes this passage from Shoreham under ctwZlengey sb. 1.
*An accusation, charge, reproach, objection.* But it seems to me that
the context rather requires for ddenge the sense of * claim ' : after the
lapse of Adam, the Devil laid his claim upon sinful mankind, from which
Mary released us by giving birth to our redeemer.
128/27-8. Cf. Numbers xvii. 8. — Note the omission of the relat. pron.
in 1. 28.
128/32. Mary is often compared to Gideon's fleece wetted with dew
from heaven ; see Judges vi. 37, 38 ; Salzer, p. 41 ; p. 120, 2. • Cp. also
*Analecta Hymnica,' xxxi. No. 134, 4 (p. 135) :
" Frondescit Aaron virgula
Omni carens humore,
Et vellus madet rore,
Nee terram tangit still ul a,
Dum virgo sine macula
Meretur mater fore."
Ibid. No. 139, 1 (p. 139) :
" Virgo, thronus Salomonis,
Virgo, velhis Gedeonis," etc.
* Sal lit. vre lady,' 1. 100 : HeUftdfles of Gedeon.
128/38. Cp. ' Salut. vre lady,' 1. 77 : Heil stiidefast stuntere of eii^ri strif.
128/39. Olofernes is dative. It is resumed by the pronoun hym in
1. 40.
128/40-42. by-nome is 2 sing, indie, pret. (phonetically hynome). It
rymes with come, 1. 42, which must therefore be come, pret. plur. Hence
it follows that wylle cannot be the verb. The subst wylle, O.E. wiUaj
will, is likewise out of the question. So there remains only wylle, O.E.
wiella-e^ ivylla-e, well, fountain (the non-Kt. forms unjlle, vndle^ by the
side of Kt. welle, occur on p. 117). And this puts us in mind of a very
common typical appellation of Mary, who is often called "fons" : "fons
misericordiae, fons vitae, fons salutis, fons aquarum viventium," etc., with
many variations. See Salzer, p. 9, 516, 521 ; also 'Salut vre lady,' 1. 73 :
He'd welle of merci, tvatitr of lyf, — Looking, however, at the context in
Notes. Pages 128-130, Liries 49-76, 1-19. 237
which the two lines occur, we might rather expect them to have some
relation to the story of Judith. Now we read in the Book of Judith, cap.
vii., that the inhabitants of the besieged town of Bethulia, after the destruc-
tion of the aqueduct, resorted to the fountains which were at no great
distance from the walls, " ex quibus furtim videbantur haurire aquam, ad
refocillandum potius quam ad potandura.'' Whereupon Holofernes set
watches over those fountains, so that the Bethulians for lack of water
were driven to the alternative of either perishing with thirst, or surrender-
ing the town and thus being slain by the sword of the enemy. It was
by the valiant deed of Judith that their lives were saved. — May not, then,
the passage here contain a reference to this biblical report, probably with
an implied allusion to Mary as the well of mercy and salvation, the
" fons redundans, reos mundans, aqiiarum viventium, quem qui bibunt
non peribunt, sed habent remedium" (St. Anselm, quoted by Salzer,
p. 521)?
128/49-52. Ezekiel xliv. 2.
129/55-6. Daniel ii. 34, 35, 45.
129/63-66. See note to 119/ii2. In addition to the passage quoted
there from Hugo de St. Victore, I refer to Salzer, p. 44, p. 524.
129/64. Aleyd (O.E. alec:^an), assuaged, appeased, a cheaste [:hreste]
can hardly mean anything but * a chaste one.' The usual form of the
word in Shoreham is chaste; also chastete^ chastite. The e-sound is
peculiar. The N.E. D. gives cheste from ' Mirr. Our Lady,' 188 ; chestete
occurs in 'Ayenb.'235. See also D. Behrens, * Beitrage zur Geschichte
der franz. Sprache in England ' (Franz. Studien, v.), p. 75 f.
129/67 ff. Apocalypse, cap. xii. 1.
129/73 ff*. See note to II9/125. Cp. also Salzer, p. 71 ff., where
numerous references to M.H.G. and Latin authors are given ; and * Ana-
lecta Hymnica,' xxxi. No. 143^ 5 (p. 142); ibid. No. 146, 31-32 (p. 145).
129/76. here? The signification * bearing, birth,* in certain, but the
form is doubtful ; cf., however, bear, sb. 3, in N.E.D. Perhaps we ought
to write : —
For heryng of \yy chylde.
130/1. Ps. xiii. 1; Hi. 1; ** Dixit insipiens in corde suo : Non est
Deus."
130/2. sede, repeated in 1. 4. Kolbing thinks that the repetition can
hardly be due to the poet. Perhaps, he says, the first sede is to be
replaced by did g^-ede = ' liess proclamiren ' (caused to be proclaimed).
But the inappropriateness of such a notion here is obvious. Besides, no
emendation is needed. The poet is by no means quite averse to the repeti-
tion of the same or a paronymous word, even in ryme ; cf. 1 7/464, 466 :
toke [itoke]; 23/6 18, 620: take\> [:tnke];>] 29/8oo-8o2: loyne [iivyne]; 83/
108-1 10 : helle [: Jielle'] ; I2I/175-6 : childehode [: manhode] ; 134/i 11,114:
syfufej} [: singep\; I47/499, 5^^ • %5 [• %^]j ^^^'
130/8. rmite, rout, company? The verb wooce would suggest rote,
root; but that makes no ryme with dmvte.
1.30/14. nau^t for |?an, notwithstanding, nevertheless. *Ayenb.' na^t
ii(yr\>an, p. 81, 90, 92. It is a literal translation of O.Fr. neparqitant ; see
Evers, ' Beitrage zur Erklarung und Textkritik von Dan Micliel's Ayenbite
of Inwyt,' p. 20, 28, 29. — nought for\n = nevertheless, is recorded in
Stratm.-Bradley ; cf. also * Library of Early English Writers,* ed. Horst-
mann, vol. i. p. 44, p. 66 (MS. Cumbr. ; the Rawl. MS. has netier \>e
latter),
130/19. fi^^ ['.telle] is an imperfect ryme. Shoreham generally
rymes fele with skele^ and 143/ 399 with wele^ O.E. icela, weal, which
238 Notes. Pages 130-135, Lims 21-147.
shows that the vowel was lengthened. The context, too, seems to me
to require some other word than fele to which the following consecutive
clause can be attached. The reading /eMe, I think, will meet the
demands of both the ryme and the sense. We may translate : * And
many of them, they are so savage, that though one tell them good reason,
it avails nothing : they will chatter back this and that,' etc.
manye . . . \>at he\> sofdU contains a reduplication of the subject. The
use of the sing, neuter ]>at referring to a noun in the plur. is well known
in O.E. and M.E. ; cf. also I8/486.
130/21. gan\>, avails. There can be no doubt about the meaning. It
stands for gainjj, gein\> ; cf. 40/ 1 134 : JB[y:^t gayne\> ham wd lyte; 66/1835 :
And ine \>e weddynge ne gayiiet nouit^ Jja^, etc. The spelling a for ai is
rare in Shoreham, though not unfrequent in * Ayenb.* ; see note to 34/
961. But what we want here is a form gen\>, ryming with mem]>. The
Kentish dialect has such forms as sede (by the side of seyde), ren, rine
(= O.E. rg^n, reuj riynauy rinan). May we then suppose a similar
development of O.N. gegna into gene (perhaps under the influence of
O.E. -363*1, -^enj cf. ^ene, Owl & Night. 845, quoted in Stratm.-Bradley,
s. V. geinen, ^einen) ?
131/36. wy\>-o\de stryf, without dispute.
131/38. al for JHin, for all that, notwithstanding ; so also I5I/632.
Cf. namtfor jtan.
131/44. by al = O.E. be eaUum (Bosw. -Toller, s. v. 6e), withal, alto-
gether. As far as I can see, the phrase is not recorded in the dictionaries.
— stylle, at rest, without motion, so that we may walk upon it (to gonne
l>rop, 1. 45).
132/63. Ase ham y-worjie, as becomes, falls to, them.
132/64. grende\>y set, go down (O.E. gryndan),
132/66. wider /orjje, out from beneath; cf. beneath-forth in N.E.D.
132/71. be-goy pa. pple., encompassed.
132/75. ^^* (from O.E. hentan), takes. The meaning is: * every
man that listens to reason.'
132/78. Abo^ite itrenty circumvolved.
133/90. /orjjc ara^t (from areche^ O.E. a/rmcan), issued, brought forth.
J33/91. syt^ see note to IOI/78.
133/98. %oor\>y shall be; cf. I4I/339.
133/103. y-nome; of. I25/316.
134/113. Quicunque uuLt is the beginning of the Athanasian Creed :
^' Quicunque vult esse salvus, ante onmia opus est ut teneat catholicam
fidem."
134/114. Eblbing's conjecture H^h ^or singep, is unnecessary; see
note to 130/2.
134/116. ley\> here, like sey\> in the preceding line, seems to be used
impersonally.
The following passage, 11. 118-20, is a free rendering of the words of
the Athanasian Creed : *' Filius a Patre solo est, non factus, nee creatus,
sed genitus."
134/122. adrenchey drown, used figuratively and, if we adopt the
reading jyrynnej intransitively.
134/126. twme, see note to II6/23.
134/134. endeles: '^mmensus Pater, immensus Filius. . ." (Athan. Cr.).
135/147. ^vyue is evidently an error of the scribe. But it is difficult
to find a suitable word in --1^, with a short i, to make it ryme with
dryive, which is subjunct. pret. — Would 311*6 do? although, it should be
remembered, the true M.Kt. form of the pa. pple. is yyeue.
Notes, Pages 135-139, Lines 152-276. 239
135/152. ^re — \>a are the correeponding fein. and masc. forms of the
pronoun. Cf. 26/718 : By \>a weye; but 83/ii8 : in \>a/re tyde; 160/6 15 :
Inne ]>are crybhe.
136/172. ]^t ich was embe, that I was about, dealing with. The
reference is to 134/io9fE,, where the Athanasian Creed was mentioned.
Cp. also 167/81 5.
136/173. ^ dxiye here seems to mean * on each day, daily ;' cf. 134/
109 f. : mvre fay^ \>at holy cherche ne^ eche day Wd merye synge\>. The
N. E. D. quotes from the * Romans of Partenay' (c. 1600): ^Fidl moch
haue I Kurd spokyn of the adciyJ
136/175 ft. : '* Spiritus sanctus a Patre et Filio non factus, nee creatus
nee genitus, sed procedens, Patri et Filio coaetemus est " (Athan. Cr.).
136/187. onder-gouy understand ; see Zupitza's note to 1. 8231 of the
Romance of * Guy of Warwick,' 15th cent, version.
136/190. The conjectured reading persons, for reyson^ is confirmed by
the reference to the Athanasian Creed : " Alia est enim persona Patris,
alia persona Filii, alia persona Spiritus sancti. Sed Patris et Filii et
Spiritus sancti una est divinitas . . ."
137/202. hyty pleonastically repeating the subject wyt.
137/206. Kolbing's emendation god is convincing.
137/207. Wy\>-oute crye, beyond dispute, certainly. The N.E.D. has
only later instances of the phrase. But on 81/68 it means ; * without
complaint.'
137/216. Jjc, weak form of ]>mi,
138/229. Wader, whether ; of. iva\>€r, I5I/617 ; hnader, * Ayenbite.'
138/232. Enerte = etier-to (cf. I35/157; Stratni.-Bradley, s. v. defre),
Germ. *immerzu.' te is the weak form of to. — euerte occurs also *Ayenb.,*
96 ; neuerte, ibid., 99.
138/236. to soffry hy:^t (=it). We may ask, — To suffer what? In
the preceding stanza the poet promised to tell the reason why the eternal
existence of the world is to be denied. But he goes on to show that the
creation of the world was only a corollary of the qualities of supreme
might and wisdom and goodness attributed to God, in consequence of
which he could not have suffered the world to be left uncreated (cf. 138/
241 ff.). Is this what to soffry hy^t implies ? But then, there would seem
to be a slight gap in the context.
138/239. ^^^^^ expression and wyl ine godhede reminds us of a similar
one in Hugo de St. Victore (Migne, 176, 210, cap. 10) : ** Duo itaque
haec in Creatore pariter erant, bonitas et sapientia, et haec aetema erant ;
et aderat simul potestas coaet^ma ; et homtoate voluitj sapientia disposuit,
potestate fecit." It is possible that the poet may have had this passage
in mind when he wrote and (soil, he) wyl[e'] ine godhede^ by wnich he
may have meant to translate *' et bonitate vult."
138/245. «^-w^ is a conjecture for the MS. reading at mytty, which I
have not hesitated to put in the text. The sense certainly requires a
word that means * omniscience.' al-wyt, it is true, is not recorded any-
where else, as far as I know ; but the adj. alim/tty, omniscient, is found
in M.E. (see N.E.D.), and aZ'tvys is used by Shoreham.
138/253. ^^1/ m^' cmc?) w^.* see *Anglia,' xxii. 493.
139/268. aposed, confronted with objections, questioned.
139/269-70. Cf. Isidorus Hispal. (Migne, 83, 541) : — *'Non ideo coe-
lum et terram implet Deus, ut contineant eum ; sed ut ipsa potius con-
tineantur ab eo."
139/271-76. Petr. Lombard. (Migne, 192, 624): — "Cumque divina
natura veraciter et cssentialiter sit in onmi loco et in omni tempore, non
240 Notes. Pages 139-141, Lines 273-338.
tamen movetur per loca vel per tempora, nee localis nee temporalis est.
Localis non est quia penitus non circuniscribitur loco, quia nee ita est in
uno loco quod non sit in alio. Neque dimensionem babet, sicut corpus,
cui secundum locum assignatur principium, medium et finis . . ." The
change of %, 1. 271, to he is indispensable, he refers to God, hy (fem.)
to the world, which cannot be said to be infinite ; cf. 132/70 : ^e vfiay
hy nauTjb \>anne he enddes, etc.
139/273. Wy}p-(ynte drede, without doubt
140/291. te-dy^tf divided: *'Et fecit Deus firmamentum, divisitque
aquas quae erant sub firmamento ab Ids quae erant super firmamentum "
(Genes, i, 7).
140/298 tf. : — " Viditque Deus cuncta quae fecerat, et erant valde
bona" (Genes, i. 31).
140/310. do wro\>e, do, act wrathf ully. wrope is adverb. The sense is :
* God's creature must needs be all sinless by nature. If God himself were
the cause of evil, he might justly be blamed (wy\>-nome) for a bad one,
and might not, therefore, wreuk his wrath upon sinners. But (such is not
the case; on the contrary) he loathes evil-doings (schretoadtiessef for
schreawednessej 1. 311, is plur.), and has forbidden them.'
141/316. apayne]>, take pains. In 1. 317 it is used reflexively : hyrn
apayne\>f troubles himsel£
Now follows an ingenious disquisition on the origin and final cause of
evil, and the reason why God suflEers it. The poet's handling of a subject
so difficult is very skilful, and well calculated to bring it home to the
understanding of simple-minded readers. For many particulars he bus
drawn on the common stock of arguments. But his conception of the
necessity of evil for the perfection of heavenly bliss is quite singular, so
far as I have been able to discover. . It seems, however, to be traceable
to Origenes, who in several passages of his works exhibits a similar
view; e.g. * In Genesim Homilia' i. 10 (Migne, *Patre8 Graeci,* 12,
153) : " Ipsis Sanctis bona sunt ea quae illis adversantur, quia vincere ea
possunt, et cum ea vicerint, majoris gloriae efiSciuntur apud Deum. — Et
Apostolus dicit (2 Tim. ii. 5), quia nemo coronatur, nisi qui legitime
certaverit Et revera quomodo erit certamen, si no fuerit qui resistat ? "
But see especially * In Numeros Homilia ' xiv. 2 (Migne, P. Q. 12, 677 ff.) :
"Malitiam Deus non fecit; tamen cum aliis inventam possit prohibere,
non prohibet, sed cum ipsis a quibus habetur utitur ea ad necessarias
causas. Per ipsos enim in quibus est malitia claros et probates efficit
eos qui ad virtutum gloriain tendunt. Nam si perimeretur malitia, non
esset utique qui contrairet virtutibus. Virtus autem non habens aliquid
contrarium, non claresceret, nee splendidior et examinatior fieret. Non
probata vero nee examinata virtus nee virtus est." He then goes on to
show by examples from the Old and New Testsment how evil may by
God's disposition be productive of good, and continues thus : " Simili
ergo modo et de ipso diabolo ponamus, verbi gratia, necessitate aliqua
constrictum fuisse ne peccaret, vel post peccatum ablatam fuisse ab
eo malitiae voluntatem : simul utique ablatum fuisset nobis certamen
adversum insidias diaboli, nee exspectaretur corona victoriae ei qui
legitime certasset. Si non haberemus qui adversum nos obsisterent,
agones non essent, nee victoribus munera ponerentur, nee regnum coe-
lorum vincentibus pararetur ... Ex quibus omnibus colligitur quia
Deus non solum bonis utatur ad opus bonuni, sed et malis."
141/337. The subject hlysse is common to both verbs (oonstructio
OTTO KOIVOv).
141/338. hexiene hys cd ydiield. Matzner, Spp. II., quotes the passage
Notes. Pages 141-144, lAiies 343-428. 241
under i-dioeUen, " in errorem ducere, decipere, taaschen, triigen/' which
cannot possibly be the meaning of the verb here. Stratm.-Bradley refers
to it 8. V. le-dwdlen, dwell upon, delay. The sense of the passage, as
determined^ by the context, seems to be this : entrance into heaven is
delayed, heaven is barred, till the bliss of heaven is made complete by
the joy of conquest, t. e. triumph over evil, than which none is greater
(142/349 tf.).
141/343. atuincement^ advancement, enhancement.
142/364-66. The sense is : There is no wrong in God's sufiEering of
evil among the good, for the purpose of enhancing the good (by contrast).
Cp. Hugo de St. Victore (Migne, 176, 236) : " Bona enim fecit et bene-
fecit, et mala permisit et non fecit" (cap. 6) . . . ** Et vidit mala quae
erant procul futura cum bonis priusquam erant, et consideravit quod his
malis adjunctis bona commend arentur, et pulchriora fierent comparatione
malorum . . . quoniam ex eis ornarentur bona et commendarentur, et am-
plius bonum acciperent ad decorem et pulchritudinem universorum "
(cap. 6). See also St. Augustine, * Enchiridion/ cap. xi. (Migne, 40, 236).
142/368. contekyngBj contention ; cf. contekhede, 154/721.
* 142/369. For no as a strengthened negative see Matzner, Gramm.
XL 137.
142/371. Boddeker's conjecture makes the line too short. I have
supplied fayUyy with regard to I44/407 : EUes hedde y-fo.yUed fijctorye.
The proposed omission of \>at, though not absolutely necessary, may be
accepted for metrical reasons.
143/385-87. If we may take at-am in the sense of 'caused to run'
(see N. E. D. s. v. atrin, where, it is true, the causal meaning is inferred
only from this passage in Slioreham), and if we further correct lyrt hanr
into lyyt-ham (Wright : hy^t ham), Kolbing's incisive alterations, 1 think,
are unnecessary, ly^t-harn must be an appellation of Lucifer ; not the
usual one, it is true ; but see * Ganticum de Creatione,' MS. Auchinl. (in
Horstmann's * Sammlung ae. Legenden,' Heilbronn, 1878), 1. 1 :
Li:^thertiy \)at aiigel hri^t,
Aiiswerd mwn ri^t.
Ibid. 1. 8 : To Li^tbemy \>at is nmo Lucifer,
Fersty 1. 387, is not, as Kolbing thinks, inconsistent with, and probably
occasioned by, ferst in 1. 390 : in the former place it answers to Lat.
** primum," accus. of " primus ; " in the latter it is the adverb = Lat.
** primo.'' See Hugo de St. Victore (Migne, 176, 247) : " Quod in prin-
cipio creati sunt angeli." For the pleonastic so, 1. 385, see Matzner,
Gramm. II. 125.
143/394-5. The lines contain a reference to Isaiah xiv. 13, 14 : " In
coelum conscendam, super astra Dei exaltabo solium meum, sedebo in
monte Testamenti, in hiteribus aquilonis. Ascendam super altitudinem
nubium ; similis ero Altissimo.''
143/398. te \>an, in addition to, besides him. \>an is dat sing, of the
demonstr. pron. Kolbing's conjecture 61/ \>anj by that time, is inadmissible.
143/403. \>ys is plur. — Byganne, for bygonne; cf. gmine, I53/692.
144/406. Hyxt stands for Hv hyt (sc. bygyime schrewednesse),
144/412-14. Cp. Hugo de St. Victore (Migne, 176, 84) :— " Sciendum
quoque est quod boni angeli ita sunt confirmati per gratiam, quod peccare
non possent."
144/428. I do not know what cheuel is. It cannot possibly have any-
thing to do with O.E. ceafl. The sense must be * set of followers.*
For schal the context seems to require the preterite. Ought we perhaps
to read : \}at he scholde niys-tveiide f
SHOREHAM B
242 Notes. Pages 144-148, Lines 432-539.
144/432. hys for Kt. lyas (preter.)? or lyese (infin.), to be connected
with sckal (scholde ?) in 1. 428 ?
145/436. cf. 150/586 ff.
145/442. 8labhe\>, wallow? (Stratm. -Bradley). It seems to be con-
nected with O.N. dahh, wet, dirty.
145/445 ff. Cf. Chaucer, 'Pers. Tale' (Skeat 604, 570 ff.) : Man-
daughtre in dede is in foure rruineres, Tha;t oon is hy lawej right as a
Iiistice da/mpneih him. that is coupaMe to the deeth. Bid lot the Iiistice be
war that lie do it rightfxtUyy and that he do it not for ddyt to spUle Uood,
htU for kepinge of rightvnsenesse, — Cp. also St. Augustine, * Enarratio in
Psalmum cviii.' (Migne, 37, p. 1435, 8) : ..." revera paucorum est dig-
noseere quomodo placeat poena iniquorum acciisatori iniraicitias ezsatii-
rare cupienti, et quam longe alio modo placeat judici recta voluntate
peccata punienti. llle quippe reddit malum pro malo ; iste autem, etiani
cum vinaicat, non reddit malum pro malo, quoniam justnm reddit injusto:
quod autum justum est, utique bonum est. Punit ergo non delectatione
alienae raiseriae, quod est malum pro malo, sed dilectione justitiae, quod
est bonum pro malo."
145/449. for iveynej for gain.
145/460. he pat mente hyt is the judge who condemns thieves for to
ai'deyne Peys in londe, namt for weyne, Ne for qneadhede, and who is
therefore to be praised for his good intention. But can he pat mente hyt
(mente, from O.E. m,yntan) express thus much ? Or shall we read : he pat
m^nte hyt for (MS. pat) iiistyse, he that intended it for justice ?
146/487 ff. Mibycome. This is an early instance of the occurrence of
the verb *to unbecome.' Here it is pret. subjunct. The word g^'oce
signifies a free and gratuitous gift : ^' non in voluntate petentis, sed in
arbitrio dantis debet esse quod datur. An enim dandum sit, dantis debet
judicio pensari" (Petr. Lombard, in Epist. ad Roman., Migne, 191, 1459).
" gratia . . . non meritis redditur, sed gratis datur, propter quod et gratia
nominatur" (St. Augustine, *De natnra et gratia'). See Epist Pauli ad
Rom. xi. 6. We may, perhaps, translate here : ' It would be unbecoming
if everything, in every place, were alike privileged to joy and bliss.'
Note the construction of grace with to, here and on 149/ 569.
147/501. The line, as it stands, is too long. AVe shall have to omit
either hyt or vjel, the verb wyle being indispensable as governing the
infin. hy-come [: some].
The following passage (st. 85 ff.) turns on the subject of Predestination
and Reprobation.
147/514-16. This seems to be a reminiscence of a passnge in St.
Augustine, who, with reference to the words of the Apostle, Rom. ix. 18 :
" cujus vult miseretur, et quem vult indnrat," says : " Eorum antem non
miseretur, quibus gratiam non praebendam esse aequitate occultissima et
ab humanis sensibus remotissima judicat" (quoted by Petr. Lombard.,
Migne, 192, 632). Perhaps we should read : Bote pet hyt hys pe prinete
Of hys domes, in equyte, Wyp ivyl to pan (literally, * with will to it ;' pan
is dat. sing. neut. of the denionstr. pron.). The emendation wyl, 1. 516, is
coiToborated by what follows, 1. 517-18 : For per nys noxi^t of pysse wylle
Her to ingy.
141 1 $20-22. The allusion is to Psahn xxv. 7 : " iudicia tua abyssus
multa,— pet = O.E. pytt,
148/526. pe is a rare variant of Jjo, O.E. pa; it occurs also 95/271,
124/290. — After nele, we have to supply teche from 1. 524.
l'48/539. lonyy would be pres. subjunct., for which there is hardly any
occasion here. Wc shall probably have to alter it into the indie, longep.
Notes. Pages 148-150, Lines 546-590. 243
148/546. hy:^t^ sets off. See N. E. D. s. v. hight, v^.
148/5 5 ^ • *!/^h '3®®'^> 3 s*"§- '"^' pr®^' o^ ^' 'rtie idea that by the juxta-
position of contrasting objects tlieir different qualities are heightened has
found a similar expression in Hugo de St. Victore (Migne, 179, 998) :
*^Si adiunxeris similia similibus^ partium aequalitas utriusque partis
excellentiam perhibet Si vero dissimilia contuleris, magis patet diversitas
alterius. Sicque coniunotio parium differentiam arcet partium singuhi-
rum, et diversa qualitas utriusque crescere videtur ex utroque. Confer
album nigro, sapientem stulto, superbum humili, malum bono, et ex ipsis
contrariis distantibus argumentum propriae naturae videtur acccdere sin-
gulis speciebus." Cf. also Origenes (Migne, *Patr. Graeci,' 12, 153):
^^Quantus decor et splendor sit lucis non dignosceretur, nisi obscuritas
intercederet noctis . . . Unde viri fortes magnificarentur, nisi existerent
imbecilles et timidi? ... Si atrum consideraveris, gratiora tibi quae clara
sunt videbuntur. Et, ut breviter dicam, ex mnlorum consideratione decus
bonorum lucidius indicatur." — Pandare, in Chaucer's 'Troylus,* i. st 92,
corroborates his assertion that By his contrarye is every thinge declared by
similar examples.
148/553. lykynge, likening, comparison; see *Ayenb.' 81: like\>, is
like ; lykynge, likeness.
148/555. euere mo. Germ, immer, to all future time. Cf. For eiiere mo,
1. 579. Ase, prefixed to the adverb of time, need not be altered.
149/556. Unless we take merye to be a substant., we shall have to
change j^or into \>at,
149/557. ]>e is here causal conjunction = O.B. \>e. For the notion
expressed in this and the following stanza cp. Hugo de St. Victore
(Migne, 176, 609) : *' Iniqui ad aliquid ardebunt, scilicet ut iusti omnes et
in Domino videant gaudia quae percipiunt, et in illis respiciant supplicia
quae evaserunt, quatenus tanto roagis in aetemum divina gratia ditiores
se esse cognoscant, quanto apertius in aetemum mala puniri conspiciunt,
quae eius adiutorio vicerunt." See also Petr. Lombard. (Migne, 192,
962) : " Et licet iustis sua gaudia sufficiant, ad majorem tamen gloriam
vident poenas malorum, quas per gratiam evaserunt ..."
149/564. wi\>ere, O.E. wi\>re, resistance, opposition.
149/575-6. Of the three M.E. verbs hreden : (a) = * to widen ' ; (&) =
* to roast * ; (c) = * to breed,' the two first are out of the question here.
But what should * to breed in violence (forse), wrath and envy (ny\>e) *
mean ? I have, therefore, altered me (or ine) to mo : * Right so shall the
devils for their wickedness breed ever more violence,* etc. This is what
we should expect, in opposition to what has been said in the preceding
lines. Cf. Hugo de St. Victore (Migne, 176, 84) : " Sciendum quoque est
quod boni angeli ita sunt confirmati per gratiam quod peccare non pos-
sunt; mali autem ita obstinati per malitiam quod bonum facere non
possunt."
149/577. ytopped, wrestled? See toppin, v. in Stratm.-Bradley.
149/584. a/rached, pulled, torn (out of their place); cf. arace, 91/i66.
150/589. one-hy-comeleche, unbecoming {me = on, un),
150/590. le\>y, empty, unoccupied.
The idea that man was destined to fill the place of the fallen angels
originated with Gregor.; see Moralia, lib. xxxii. 23 ; Hom. xxxiv. Cf.
also Hugo de St. Victore (Migne, 176, 260): "Non enim, ut quidam
putant, conditio hominis ita ad restaurationem angelorum provisa est,
quasi homo non fuisset factus, nisi angelus cecidisset; sed idcirco ad
restaurandum et supplendum lapsorum angelorum numerum factus homo
dicitur, quia cum homo postmod<um creatus illuc unde illi ceciderunt
244 Notes. Pages 150-153, Lines 600-696.
ductus est, illius societatis numerus qui in cadentibus diminutus fuerat,
per hominem reparatur.'*
I6O/600. If this line is correct, we shall have to translate : * his festivity
could not be altogether complete, as another (festivity is)' — which we
might possibly refer to the festive joy of the good angels in heaven. But
ouglit we not, perhaps, to write : Ac al afw\>er = * but quite otherwise ' ?
150/606. take is infin. The verb *to forbid' is sometimes followed in
M.E., as in O.E., by the simple infin. without to; see * Anglia,' xiii. 91.
150/613. V-schet, shut (O.E. scyttan).
150/614. y-det^ locked up (O.E. d]fttan).
150/615. cryhhe, lock-up house, prison (Halliwell).
151/622. ffyle onder-goj to undertake, attempt, resort to guile. Cf .
Hugo de St Victore, ^De Lapsu primi Hominis,* cap. I. II. (Migne, 176,
287) : " vidit diabolus et invidit quod homo illuc per obedientiam ascend-
eret unde ipse per superbiam corniisset. Quia vero per violentiam nocere
non potuit, ad fraudem se convertit, ut dolo hominem supplantaret, queni
virtute superare non posset."
\><m^te, intended. In this sense, \>enche may govern an infin. without
to ; see * Anglia,' xiii, 94.
151/623. Formerly (her = er)y in his rebellion against God, the devil
had tried violence.
151/626. auayd, see note to I9/511.
151/629. * He thought of what had fallen to him before, when he was
created.'
151/632. alfor \>an, for all that, though he was afraid.
151/638. sckretthede (= schrewedhede) here seems to approach to the
sense of Mn.E. * shrewdness.' In Genes, iii. 1, the serpent is called
*'callidior cunctis animantibus terrae;" and, as St. Augustine says, it is
so called "propter astutiam diaboH, quae in illo et de illo agebat dolum."
151/642. 80ch a tempeste: figuratively spoken of the violence of envy
and malice with which the fiend was agitated (cf. 1. 631-2).
152/648. waye, O.E. ivSBian (Kt. Gl. we^an), to afflict, frustrate,
deceive ; cp. toey]>, lies, deceives, IO7/232.
152/6497-51. The reason why the fiend durst not assail Adam, but
tempted the woman first, is given by Hugo de St. Victore (Migne, 176,
25) : " Diabolus, quia vidit mulierem, utpote infirmiorem et minus ratione
vigentem, facilius fraude circumveniri posse, primum eam aggressus est
interrogatione, volens animum eius elicere, ut ex responsione eius colli-
geret qualiter eam de caetero alloqui debuisset."
The story of the temptation as related by the poet follows the account
of the Bible (Genes, iii.).
152/670. ac need not be altered here ; it answers to Mn.E. bxU (see
N. E. D. s. V. buty III. 27).
153/682. dame lykeroxise, Cp. ' The Charter of the Abbey of the Holy
Ghost,' MS. Laud 210 (' Library of Early English Writers,' ed. Horstmann,
i. 341) : <£• \>at seiy Eii^ \>at sche schtdde he so tvysCj dh was ho]>e coueytous cfc
lykerouse cw convenliche wymmen hen.
153/691-2. The reading I have suggested in the footnote meets the
requirements of both metre and sense. «efce, as Kolbing proposed to
write for )>refce, is no Kt. form. But \>rekey or rather its Kt. equivalent
\>recchey in the sense of *to press, rush, force a way,' may possibly be right
after all, in which case an must of course be preposition. The ryme
speche [: precche], it is true, would be imperfect as regards the quantity
of the vowels. — hal is O.E. healh, corner, hiding-place.
153/696. of jhjTjte for on fly^te ? or should we perhaps write of-fry^te,
Notes: Pages 153-158, Lines 702-833. 245
frightened? Cf. Genes, iii. 10: "Vocem tuam audivi in paradiso, et
timui."
153/702. Btinges, It is difficult to make out wlietber tlie first letter
of the word in MS. is a rounded » or a capital E ox 0. I have settled on
adopting the reading ^^'n^es with regard to Genes, iii. 11: "Quis enim
indicavit tibi quod nudus esses, nisi quod ex ligno . . . coniedisti ?"
154/703. wy\>erlycke^ adv., seems to mean *in opposition, in reply.'
It is not recorded in Stratm.-Bradley. Halliwell has witherhjy hastily,
violently, as a Devonshire provincialism.
154/712. Eve's speech, of course, begins with so wey ]fat wyle. K6I-
bing*s conjecture se wey \>at wyle, which he translates **wir sehen das
wohl ein," is unintelligible to me. so wey \>at wyle is of course Mn.E. * (so)
woe the while I '
154/723 pleity^ the Kt. form (cf. * Ayenb.' 99), to plead.
154/726. waytiy "insidiari." It is construed with the dative; cf.
* Ayenb.* 263 (Kt. version of * Sawles Warde *) : to eche vertiie ech vice
ivayte\> = " singulis virtutibus singula vitia insidiantur."
The insertion of hed, corresponding to " calcaneo '* in the Latin text,
would make the line too long.
154/727. lere is the Kt form of O.E. lyre, loss, destruction, here in the
sense of * condemnation, doom.'
155/731. ine marines daunger = **sub viri potestate."
155/754. for\> myt \>an, forthwith.
156/778. he (MS. je) refers to the devil. Kolbing conjectvres For ^e
tvete (MS. toeste) }pat god hyt sede, for ye know that, etc. — thinking that
'^ the poet appeals to the biblical knowledge of his hearers or readers."
156/779. o,wede^ go mad.
I6Q/7S7, * For nothing was nor is it called Tree of Life.'
156/789. Can tvyste be adverb of the pa. pple. ioysty in the sense of
'wittingly ' ? Anyhow, the line is too short. Kolbing's conjecture, how-
ever, Ac [god hyt^ ^vyste, does not seem to me to hit the mark. It would
be, at the least, rather superfluous to expressly observe that God knew
it ; and besides, it does not seem to form a strong enough opposite to the
preceding for naujt, — Shall we perhaps write Ac mid lyste, cunningly,
wisely ?
157/7^. The poet promises to speak of the Bedemption ; but that
part of his poem, if ever it was executed, has been lost.
157/797. \)at is relat. pron., referring to Uode in 1. 794. Kolbing's
insertion of lyf, or body, is unnecessary.
157/800. for-hole. The MS. has for-hotite, which might p,erhaps
suggest for-hote; but this is used by Shoreham in the sense of * for-
bidden,' 155/735. ^"® might also think of for-hedf with regard to 156/
783 : For god hyt hedde,
157/806. uerry, intrans., remove, depart (OJE. feorrian).
157/810. For the use of wd];>e in the sense of * (heavenly) glory' see
* Anglia,' xxii. 388.
157/811 flf. That the incarnation of Christ, the principal end of which
was the redemption of mankind (cf. Bonaventura, Sent. 1. III. dist. 1, art.
2, quaest. 2, Conclusio), was the operation of the Holy Trinity is expressly
stated by St. Augustine ; cf. also Pctr. Lombard. (Migne, 192, 758).
157/815. )^^ ^^ ^^'^ embe; see note to I36/172.
157/817. ytayledj tallied, cut out.
158/831. To mannes mende, to man's correction, reparation. Cp. 83/
128, and note to the passage.
158/833. forsopie, supposing it to be right, seems to be connected
246 Notes. Pages 158-159, Litm 836-871.
with O.E. soppian. Like /or-aef^e in the same line, it must be used
intransitively, and the signification would seem to be ^to get soaked
through, or soppy ' (" as when mown grass lies in lumps upon the field,"
Halliwell), — a bold metaphor, but not more so than for-se^ In dea\>es
bende. We may, however, mention here that in the Bodleian Fragm. of
* Sir Lamwell,* v. 57, we meet with the phrase forsobhed and forwomf
where forsobbed seems to mean *• exhausted with sobbing/ So, if we were
to alter forsopie, we might perhaps write for-sohbie instead of it
158/836. ouer-jfroiioef overthrown. The MS. has otie \>reawe^ which
might seem to point to original -\sratve. aw invariably represents O.E.
dw in ^ Ayenbite ; ' but Shoreham has oto- forms as well, as proved by bis
rymes.
158/847. ^ \^^ by-fore, by what has been said before.
159/862. Tiie insertion of ha\> after hyt, as suggested by Kolbing, is
impossible, comej 1. 863, is evidently 3rd sing. ind. pret, phonetically
com; so nome cannot be pa. pple. (=nt(me), but must likewise be 3ra
sing. ind. pret. (= nom),
159/865. I have thought it necessary to supply hyt, which refers to
Ay* n.e. the child), 1.863.
What the poet means to say here is this : * Man is God's likeness
(^^Faciamus hominen ad imaginem et similitudinem nostram") also in
this, that he takes his origin tlirough generation, even as God, the Son,
was generated (" genitus, non factus") by the Father.* This has been
made an argument for the congruity of Christ's Incarnation, t. e. his
assumption of the human, rather than the angelical, form and nature;
e. g, by Bonaventura, Sent. 1. iii. dist. 2, art. 1, quaest 2: "Secundum
uanique naturae institutionem maior est coi^uitas in humana natura
quam in angelica; et hoc triplici de causa . . . Prima est propter
personalem discretionem, quae quidem in humana reperitur secundum
originem . . . et ideo magis congruebat quod persona Filii, quae dis-
tinguitur a persona Patris secundum originem, earn naturam acciperet
in qua propnetatem filiationis retineret."
159/871. demeyned, carried on, accomplished; see N. E. D. s. v.
demean, v.' (where, by the way, in the quotation of our passage fcy,
fem., referring to engendrure, is unnecessarily altered to /ii/[*]). Regard-
ing the sense of this and the next stanza we may compare Petr. Lombard.,
wlio follows Augustine (Migne, 192, 724) : " Caro enim propter peccatum
corrupta fuit in Adam, adeo ut cum ante peccatum vir et mulier sine
incentive libidinis et concupiscentiae fervore possent con venire, essetque
thorus imnKiculatus, iam post peccatum non valet fieri camalis copula
absque libidinosa concupisoentia . . ."
IHK I'OEMS OF
[iiDiilliam fff ^Iroi[(;luuii,
AC., ITJO, VH;.\it OF <_'UARr->;LTTnN-. Kr.N"T,
IlKITISH MlffiKUW
M. KONRATH, PitD.,
PAi;.T I.
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