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Lytle Bibell of Knyghthod

LYTLE BIBELL OF KNYGHTHOD: FOOTNOTES


PROHEMYE

1 Out of true, merited correctness, may be compared

2 And wishes to follow the perfect path of moral rectitude

3 Lines 138–39: Wherein, I, lacking eloquence, intend to undertake it — / Which should cause men to think shamefully of me

CHAPTER 1

4 Thus, I beg you, one who aims to acquire physical or moral strength

1.58 peymyngs, pagans.

1.60 seigneoriez, kingdoms.

1.64 paynyms, pagans.

1.69 sad, prudent.

1.84 prowes, excellence.

1.86 habondeth, flourishes.

1.93 wele, well-being.

1.100 enpeched and letted, impeded and hindered; sotell, cunning; aweytes and assautes, ambushes and assaults.

1.104 sythe, since.

1.109 spryte, spirit (character).

1.111 dyte, composition.

1.112 cundytour, guide.

1.115 Freelté, Fragility.

1.116 lyghtly, easily.

1.119–21 [Proverbs 2:10–11]. “If wisdom shall enter into thy heart, and knowledge please thy soul: counsel shall keep thee, and prudence shall preserve thee.”

CHAPTER 2

5 My full sister who loves to dance next to me

2.25 meveth, urges.

2.26 prowes, valor.

2.27 modereth, regulates.

2.29 superfluytes, excesses.

2.32 refreyne and appese, restrain and placate.

2.33 weyle, well-being.

2.35–37 [1 Peter 2:11]. “I beseech you as strangers and pilgrims, to refrain yourselves from carnal desires which war against the soul.”

CHAPTER 3

3.45 poletyke, prudent.

3.49 allegeth Hercules, offers Hercules as an exemplar; ententes, purposes.

3.51–52 full convenient and accordyng, suitable and appropriate.

3.54 prouessez, brave feats.

3.55 viages, adventures.

3.63 vaylable, beneficial.

3.66 pryse, renown.

3.71 brused, broken.

3.73 ryghtwyssnes, justice.

3.74 desteyned, dishonored; hardy, fearless; perelx, perils; boystoys, sturdy (powerful).

3.76–77 [1 John 2:14]. “I write unto you, young men, because you are strong, and the word of God abideth in you, [and] you have overcome the wicked one.”

CHAPTER 4

4.8 rowe, company.

4.22 streyghte, strict.

4.30 yeld, give.

4.32 egall, equal.

4.35 kepying, protection.

4.36 kepe, protect.

4.38–39 [Proverbs 21:12, 15]. “The just considereth seriously the house of the wicked, that he may withdraw the wicked from evil; it is joy to the just to do judgment.”

CHAPTER 5

5.20 eyre, air.

5.23 discomfetyd, overcame.

5.27 socour, assist.

5.36 mene, means.

5.45–46 [Ecclesiasticus 41:15]. “Take care of a good name: for it shall continue with thee, more than a thousand precious treasures.”

CHAPTER 6

6.12 alcamystes, alchemists.

6.20 chere, countenance.

6.22 gentle, noble.

6.27 praers, people who pray; intercessors.

6.28 unhard, unanswered.

6.29 [Matthew 5:7]. “Blessed are the merciful: for they shall obtain mercy.”

CHAPTER 7

7.9 dies veneris, day of venus.

7.10 clepyd, called; copure, copper.

7.12 deletacioun, sensual pleasure.

7.19 nother, neither.

7.21 qwenchescht, quenches.

7.24 Cassiodre, Cassiodorus.

7.25 Sawtere, Psalter.

7.29 [Psalms 30:7]. “Thou hast hated them that regard vanities, to no purpose.”

CHAPTER 8

8.8 alconomy, alchemy.

8.10 lou taryinge, sadnes, and wysedom, humble slowness, seriousness, and wisdom.

8.13 privey membrez, genitals.

8.14 poyare, power; chaced, chased.

8.16 peyse sadly, consider seriously.

8.17 or, before.

8.18 price of armys, martial prowess.

8.20 Peyse and bethynke thee well, Contemplate and think carefully.

8.24 long, are suitable.

8.27 freelnes, frailty.

8.30 ryghtwyse, just.

8.31–32 [Psalms 18:10]. “The fear of the Lord is holy, enduring for ever and ever: the judgments of the Lord are true, justified in themselves.”

CHAPTER 9

9.20 geynsayers, opposition.

9.24 [Ecclesiasticus 27:12]. “A holy man continueth in wisdom as the sun.”

CHAPTER 10

10.10 luna, moon.

10.11 owre, hour.

10.16–17 Phebe . . . by whom is understand chaungeableness, oweth mannys soule especially nott to have nor use, Phoebe . . . signfies instability, which man’s soul ought especially not to have or practice.

10.20 brosed, broken.

10.25–26 [Ecclesiasticus 27:12]. “A holy man continueth in wisdom: but a fool is changed as the moon.”

CHAPTER 11

11.11 haunt armes, practice chivalry.

11.24 without-furthe, outside; privey, secret.

11.28–30 [Ephesians 6:12]. “Our wrestling is not against flesh and blood; but against principalities and power, against the rulers of the world of this darkness, against the spirits of wickedness in the high places.”

CHAPTER 12

12.9 dies mercurii, the day of Mercury.

12.11 pontificall prelacye, ecclesiastical power.

12.27 [Luke 10:16]. “He that heareth you, heareth me; and he that despiseth you, despiseth me.”

CHAPTER 13

13.9 harneyse, personal fighting equipment.

13.10 cuyrboyle, protective gear made by boiling and softening leather, then fitting it to a form and dried; sothen ledder, boiled leather.

13.25 [Hebrews 11:6]. “Without faith it is impossible to please God.”

CHAPTER 14

14.11 yle, island.

14.13 conyng, wisdom.

14.15 that that, those whom.

14.24 traveyl, toil.

14.26 smert, harm.

14.27–28 [Hebrews 6:18–19]. “We may have the strongest comfort, who have fled for refuge to hold fast the hope set before us, which we have as a sure anchor of the soul.”

CHAPTER 15

15.10 est, east.

15.15 mykyll, significant.

15.24 prime-temps, wyche stylleth the droupes of verteus, springtime, which pours out the drops of virtues.

15.25 fructefyeth, flourishes.

15.26 waker, vigilant (see note).

15.28–29 [1 Corinthians 13:4–5]. “Charity is patient, is kind: charity envieth not, dealeth not perversely; is not puffed up; is not ambitious, seeketh not her own.”

CHAPTER 16

16.8 had, held.

16.9 dispyte, contempt.

16.10 afonned and assotted in, infatuated and besotted with.

16.23 dyped, dipped.

16.24 condutes, conduits.

16.25–26 [Job 20:6–7]. “If his pride mount up even to heaven, and his head touch the clouds: in the end he shall be destroyed like a dunghill.”

CHAPTER 17

17.8 sodeyn, boiled.

17.16 wyllyng, wishing.

17.18 heeres, hairs.

17.27 rooche, cliff.

17.28 diverse, hostile.

17.33 tasted, experienced.

17.39 mistournyth, distorts.

17.42 vyneegre, vinegar.

17.44 [Ephesians 4:26]. “Let not the sun go down upon your anger.”

CHAPTER 18

18.11 avaunced, elevated (in rank).

18.14 sate uppon the thresschewold, sat at the doorway.

18.16 suffre, allow.

18.19 grete estate, person of high rank.

18.20 languesched, worn out.

18.21 displeser, displeasure.

18.26 defendyth, forbids.

18.29 egall or felous, equals or peers.

18.32 [Ecclesiasticus 14:8]. “The eye of the envious is wicked; and he turneth away his face.”

CHAPTER 19

19.13 be hys, by his; engynes, tricks.

19.15 wele, well-being.

19.16 fortune, occur; inconveniences, misfortunes.

19.17–18 convenient besynes, appropriate activity.

19.27 [Proverbs 21:5]. “The thoughts of the industrious always bring forth abundance: but every sluggard will be in want.”

CHAPTER 20

20.10 with2, by (that is, “fathered by”).

20.15 freyd, frightened.

20.16 wend, hoped.

20.18 myschyeff, misfortune.

20.21 crepyng and breyng and criyng, crawling and braying and crying out.

20.22 kynd, nature.

20.32 prased and allowed, praised and commended.

20.38 saciate, filled.

20.44 [Ecclesiasticus 14:9]. “The eye of the covetous man is insatiable in his portion of iniquity: he will not be satisfied.

CHAPTER 21

21.12 withdrawe hys conceyt from the god Bachus, disapprove of the god Bacchus (lit. “withdraw his approval from the god Bacchus”).

21.14 Superfluités, Excesses.

21.19 abstened, restrained.

21.21–22 [Philippians 3:19]. “Whose end is destruction; whose God is their belly; and whose glory is in their shame; who mind earthly things.”

CHAPTER 22

22.9 sotyll, skillful.

22.10 Sydoun, Sidon; disprased, disparagaed.

22.15 seyng, seeing.

22.17 fyr bround, torch.

22.19 chawfyd, warmed it [with his embrace].

22.29 to1, until.

22.32 fonne nor soute, become infatuated or be deluded in love.

22.35 inconvenient, inappropriate.

22.39 sparcles be wurdes of rebaudy, sparks are obscene speech.

22.41–42 [2 Peter 2:13]. “Counting for a pleasure the delights: stains and spots, sporting themselves to excess, rioting in their feasts.”

CHAPTER 23

6 Lines 23.6–7: To fall, which would be loathsome to me should it happen to you. / Therefore commit to Diana the guiding of yourself

23.17 prophetyth nott, gains no benefit.

23.19 ordurable, filthy.

23.21 crystined, christened.

23.22–23 “I believe in God the Father almighty, creator of heaven and earth.”

CHAPTER 24

24.8 eyryng, plowing.

24.9 tylthe, tilling [the soil].

24.11 tofore, before.

24.13 largely, generously.

24.22 “And in Jesus Christ, his only son, our Lord.”

CHAPTER 25

25.8 gryffes, grafts [i.e., the cuttings of plants used for grafting].

25.21–22 Seint Jamys the More, Saint James the Greater [a term used to distinguish this from Saint James the Lesser].

25.22 “Who is conceived by the Holy Ghost, is born of the Virgin Mary.”

CHAPTER 26

26.8 rude, foolish.

26.10 swetter and more to be allowed, sweeter and more to be praised.

26.17 dispyte of, disdain for.

26.25 molle, mole.

26.27 werto the good knyght oweth nott to stand nor geve, to which the good knight should neither be liable nor hand down.

26.34 “He passed before Pontius Pilate, was crucified, dead, and buried.”

CHAPTER 27

27.10–11 had stand in hard and streyte caas, would have been in a difficult and perilous state.

27.11 affreyd, attacked.

27.15 dowte, fear.

27.24 furyall, furious.

27.28 “He descended into hell.”

CHAPTER 28

28.13 or, before.

28.15–16 correctour or a meyster, disciplinarian or schoolmaster.

28.19 clergye, study.

28.22 gate, got (won).

28.27 “On the third day, he rose from the dead.”

CHAPTER 29

29.9 lettres, letters of the alphabet.

29.15 dowcet, sweet.

29.20 scriptures, authoritative writings.

29.22 oftesythe, frequently.

29.24 enforceth, exerts.

29.33 “He ascended to heaven and sat at the right hand of God, the Father almighty.”

CHAPTER 30

30.10 paramour, lover.

30.17 doute of suspeccioun, fear of suspicion; netherd, cowherd.

30.18 een, eyes.

30.19–20 streyte wache and ware kepyng of Argus, Argus’s strict surveillance and watchful guarding.

30.27–28 privey wache, secret surveillance.

30.30 makyth so hys meanz, makes his intervention.

30.36 therby, by that.

30.47 qwyk, living.

30.49 “Whence he will come to judge the living and the dead.”

CHAPTER 31

31.18 deyté, divinity.

31.21 qui et frater enim erat, who for he was also his brother.

31.21–22 “I believe in the Holy Spirit.”

CHAPTER 32

32.13 on, a single.

32.14 repreved, condemned.

32.17 halow, honor.

32.24 awter, altar.

32.25–26 “One holy Catholic Church, the communion of saints.”

CHAPTER 33

33.9–10 halowe hys feste that he mey be comfortable to hym, honor Neptune’s feast so that Neptune may be agreeable (helpful) to Hector.

33.11 traveyle in viagez, travel in voyages.

33.14 orysoun, prayer.

33.22 surely, steadfastly.

33.23 “The remission of sins.”

CHAPTER 34

34.11 xall, shall.

34.23 “The resurrection of the body and life everlasting.”

CHAPTER 35

35.8 bewteuz, attractive.

35.9 of unlefull love, out of sinful affection [that is, lust].

35.10 dampned, condemned.

35.11 chase, chose.

35.13 dowte, fear.

35.21 defendyd, forbidden.

35.22–23 [Matthew 4:10]. “The Lord thy God shalt thou adore, and Him only shalt thou serve.”

CHAPTER 36

36.9 herd schoures of werre, hard storms of battle.

36.11 presse, throng of combatants.

36.12 treasoun, treachery.

36.27–28 more abhusion, greater perversion (abuse).

36.31 [Exodus 20:7]. “The Lord will not hold him guiltless that shall take the name of God in vain.”

CHAPTER 37

37.12 avoyde, depart from.

37.14 trete, interaction.

37.18 peyse, contemplate (weigh); or, before.

37.19 soden manacez, rash threats.

37.20 refreygn, restrain.

37.24 Sabott, Sabbath; haly, holy.

37.28 [Isaias 1:16–17]. “Cease to do perversely. Learn to do well.”

CHAPTER 38

38.9 smete, struck.

38.11 felauschyp, companionship.

38.13 schett, imprisoned.

38.21 wall departyng, dividing wall; crased thoro with a gret craves, cracked through with a large opening.

38.23 bocle of her gyrdle, buckle of her belt.

38.25 assemblez, meetings.

38.27 were accorded, agreed.

38.29 wont, accustomed.

38.33 wyte wymple, white headdress (veil); boysche, bush.

38.36 fyled, befouled.

38.39 stand, stayed.

38.41–42 hard the swoyhes and soule draughtes, heard the groans and soulful complaints.

38.43 to hereward, upon herself.

38.44 swone, a faint (swoon).

38.47 eerste, before.

38.50 to2, until.

38.51 proffe, proof; sad, learned.

38.53 in dowte to, uncertain until.

38.54 noncertenté, lack of assurance.

38.61 necessaryes, necessities of life.

38.62 [Ecclesiasticus 7:29]. “Honor thy father, and forget not the groanings of thy mother.”

CHAPTER 39

39.9 physyke, medical science.

39.16 defendyd, forbidden.

39.19 proved, proven in practice.

39.24 justifye, bring to justice.

39.25 in caas, in the event.

39.27 hymselffe defendaunt, defending himself.

39.28 [Apocalypse 13:10]. “He that shall kill by the sword, must be killed by the sword.” (see note)

CHAPTER 40

40.15 Appolyn, Apollo.

40.20 ware and dowte, be mindful of and fear.

40.22–23 fornicacioun, avowtrye, and all other spyces of lecherye, fornication, adultery, and all other types (species) of lechery.

40.25 unlefull, sinful.

40.26 privey membrez of generacioun, genitals.

40.27 [Leviticus 20:10]. “Let them be put to death, both the adulterer and the adulteress.”

CHAPTER 41

41.9 them, his victims.

41.14 modered and peesed, regulated and balanced.

41.15 kynd, nature.

41.18 as sacralege, ravyn, extorcioun, as stealing items appropriated to the service of a deity, robbery, taking money by force.

41.19–20 [Ephesians 4:28]. “He that stole, let him now steal no more.”

CHAPTER 42

42.9 an arme of the see, a strait; maner, manor house.

42.13 rage flode, raging (violent) flood.

42.16 constreyned, compelled.

42.17 wontte, accustomed.

42.19 wawes, waves.

42.20 hevynes and pensyfnes, sorrow and anxiety; fletyng, floating.

42.28 purveance, provision.

42.35 deposyng, making a statement under oath.

42.36–37 [Proverbs 19:5]. “A false witness shall not be unpunished: and he that speaketh lies shall not escape.”

CHAPTER 43

43.11 or, before.

43.15 nold doo, would not do.

43.19 or, before.

43.23 to, until.

43.29–30 [Matthew 5:28]. “Whosoever shall look on a woman to lust after her, hath committed adultery with her in his heart.”

CHAPTER 44

44.8 mourow, dawn.

44.15 in the mowrootyde, at daybreak.

44.25 ravyn, robbery; defendyd, forbidden.

44.27 [Psalms 61:11]. “Trust not in iniquity; covet not robberies.”

CHAPTER 45

45.8 viciose, licentious (immoral).

45.9 boole, bull.

45.14 combrous, troublesome.

45.17 ylle and viciosely disposed, sinfully and licentiously disposed.

45.21 heer, their (that is, the herbs’).

45.26 slow or discomfeted, slew or vanquished.

45.27 manly, bravely.

45.28 breeres, briars.

45.30–31 [Jeremias 36:3]. “They may return every man from his wicked way: and I will forgive their iniquity, and their sin.”

CHAPTER 46

46.9 knyghtes aventurose, knights errant.

46.11 chalenged the logyng, claimed the lodging.

46.14 nusaunz and werenes, annoyance and physical exhaustion.

46.15 departed, separated.

46.19 made them grett chere, treated them very kindly.

46.27 therbye, as a result of that.

46.34 th’expouner, the interpreter.

46.35 aventure, experience.

46.42 symple, meek; deboneyr, mild.

46.44–45 [Psalms 118:47]. “I meditated on thy commandments, which I loved.”

CHAPTER 47

47.9 unsittyng, inappropriate.

47.9–10 to the behove of, for the sake of.

47.11 contrariaunt, opposed.

47.23 nott, nothing.

47.24 bye, purchase; then, than.

47.26–28 [1 Peter 1:18–19]. “You were not redeemed with corruptible things as gold or silver, but with the precious blood of Jesus Christ, as of a lamb unspotted and undefiled.”

CHAPTER 48

48.18 grett estate, person of high rank.

48.19 t’avoyde, to shun.

48.20 importable, unbearable.

48.24 outher, either.

48.27 suerly, securely.

48.28 cofre, chest (coffer).

48.31 schyttyng, shutting.

48.32 withdrawyng fro the delectacioun of the five wyttes, man’s withdrawal from the pleasures of the five senses [i.e., sensual pleasures].

48.33 huschers, ushers; yardes, scepters of office.

48.34 prees, throng.

48.38 discrescioun, judgment.

48.41 [Proverbs 4:23]. “With all watchfulness keep thy heart, because life issueth out from it.”

CHAPTER 49

49.20 wyche be nother verey duryng ne verrely yours, which are neither truly enduring nor truly yours.

49.21 weyther, whether.

49.22 lyghtlyer, more easily.

49.24 boosse of his bake to lett, hump on his back to hinder.

49.27 butt yf, unless; in hys lyffyng, while he is alive.

49.28–29 [Matthew 19:24]. “It is easier for a camel to pass through the eye of a needle, than for a rich man to enter into the kingdom of heaven.”

CHAPTER 50

50.11 journee, siege.

50.13 he kept furth, Adrastus continued.

50.30 mete, food.

50.31 brouke, retain.

50.35 [Matthew 4:4]. “Not in bread alone doth man live, but in every word that proceedeth from the mouth of God.”

CHAPTER 51

51.11 rakle, impetuous.

51.18 discrescioun, moral judgment.

51.19 keveryng, covering (lid).

51.20 governoure, captain; slypper, slippery.

51.21 thyrleth, pierces.

51.24 pourer, power.

51.25–26 [Psalms 33:13–14]. “Who is the man that desireth life: who loveth to see good days? Keep thy tongue from evil, and thy lips from speaking guile.”

CHAPTER 52

52.11 voyded, discharged.

52.12 avaunced, successful.

52.16 jangler, gossip.

52.19 wurthe, worthy.

52.22–23 [Proverbs 2:10–11]. “If wisdom shall enter into thy heart, counsel shall keep thee, and prudence shall preserve thee.”

CHAPTER 53

53.9 stroyffe togeyder for kestyng of the berre, competed together in the casting of the iron bar.

53.14 inconvenience, misfortune.

53.20 discrete, prudent.

53.22 symple, uneducated (that is, a layperson).

53.24–25 [Proverbs 24:6]. “Where there are many counsels, there shall be safety.”

53.25 “Work all things by counsel, and afterwards you will not repent.” (see note)

CHAPTER 54

54.15 coude, knew.

54.16 synguler, exceptional.

54.20 sovereygnly bewteose, extremely beautiful.

54.24 weyther, whichever.

54.32 lesser, weakener; leysere, destroyer.

54.34–35 [Wisdom 16:29]. “For the hope of the unthankful shall melt away as the winter’s ice, and shall run off as unprofitable water.”

CHAPTER 55

55.20 reprove, shame.

55.23 merchyng, adjacent.

55.24 pylled, plundered; peraventure, perhaps; streytly, strictly.

55.29 myschyefus, malicious.

55.30 lyvers, people.

55.44 compunccioun, contrition.

55.48–49 [Psalms 125:5]. “They that sow in tears shall reap in joy.”

CHAPTER 56

56.12 ferrour, blacksmith.

56.16 loughe, laughed.

56.16–17 wyche wold have vouchesafe with good wyll to have be take with that defaute, who would have consented gladly to have been caught in the same offense.

56.21 Unethes, Rarely.

56.24 aweyte, ambush (snare, trap).

56.31 seketh and ransekyth, searches and investigates.

56.32 affecciounat, partial.

56.33–34 [1 Peter 5:8]. “Be sober and watch: because your adversary the devil, as a roaring lion, goeth about seeking whom he may devour.”

CHAPTER 57

57.12 to2, until.

57.13 feyn, content.

57.14 boyschementes, ambushes.

57.15 stregte, narrow.

57.19 ne saciate of, nor sated with.

57.21 discomfetyd, overcome.

57.24 Disprase, Disregard; thof, although.

57.27 mekenes, meekness.

57.29 stand, remain; but yf, unless.

57.32–33 [Ecclesiasticus 3:20]. “The greater thou art, the more humble thyself in all things, and thou shalt find grace before God.”

CHAPTER 58

58.10 suffred, allowed.

58.13 rewarded hyr ageyn full evyll, rewarded her very poorly.

58.16 lyght, fickle.

58.21 selfwyl, willfulness; despoyleth, plunders.

58.22 stuffeth, populates; suggett, bound.

58.23–25 [Proverbs 29:15]. “The rod and reproof give wisdom: but the child that is left to his own will bringeth his mother to shame.”

CHAPTER 59

59.10 ageyn, in return.

59.11 in a cravers of a rokke of the see, in a cave in a large rock by the sea.

59.14 pourer, power.

59.16 awetyth, lies in wait for.

59.17 goven, given.

59.19 ymaginacioun, fantasy.

59.23–24 [Wisdom 5:9]. “All those things are passed away like a shadow, and like a [messenger] that runneth on.”

CHAPTER 60

60.11 boden, invited.

60.13 kest, threw.

60.15 susteyned, argued.

60.21 supposyng, seeming.

60.22 condyghted, escorted.

60.26 unsyttyng, inappropriate.

60.26–27 debatose and discordyng, inappropriate to honor to be quarrelsome and disagreeable.

60.32 suffreynly, especially; strive1, discord.

60.33 wodenes, madness.

60.34 sugget, subject (inferior); [Romans 13:13]. “Not in contention and envy . . . .”

CHAPTER 61

61.12 dispurveyd, unprepared. 61.23 [Joel 3:4]. “I will return you a recompense upon your own head.”

CHAPTER 62

62.8 paramour, passionately.

62.11 sche, Semele; avaunted hereselfe, boasted.

62.14 require hym of a boone, request of him a favor.

62.15 clyppe and to enbrase, clasp and embrace.

62.18 beed, urged.

62.20 call ageyn, take back.

62.32–33 as fer as our frelnes of nature wyl geve us to be, as far as our natural moral instability will allow us to.

62.34–35 [Titus 2:7]. “In all things, show thyself an example of good works.”

CHAPTER 63

7 Therefore, above everything else, love that (chivalry) in the highest degree

63.12 inconveniences, misfortunes.

63.18 [Proverbs 31:27]. “She hath looked well to the paths of her house, and hath not eaten her bread idle.”

CHAPTER 64

64.10 avaunted hereselfe, comparying, boasted, comparing (herself).

64.13 poyer, power.

64.19 avauntour or boostere, braggart or boaster.

64.25 froward, willful.

64.27 [Wisdom 5:8]. “What hath pride profited us? Or what advantage hath the boasting of riches brought us?”

CHAPTER 65

65.9 dowted, feared.

65.12 al torent hym asondre, completely tore him to pieces.

65.17 doo hym be taught and be enformed, have him be taught and trained.

65.23–24 [Apocalypse 13:7]. “Power was given to the beast over every tribe and people.”

CHAPTER 66

66.10 agen them., towards the Greeks.

66.12 seyng, seeing.

66.13 buschement, ambush.

66.17 th’aweyte, the ambush.

66.22 do not off, do not take off.

66.26 [Luke 11:21]. “A strong man armed keepeth his court.”

CHAPTER 67

8 Lines 67.6–7: The man who wishes to advance himself has little need to give attention to any such instruments

67.9 rynnyng waters stynted of her cours, running waters stopped in their courses.

67.14 fonne in mer, become infatuated in sheer enjoyment.

67.18 meyte, food (see note).

67.19 bounde, in bondage (dominated); villeyn, low-born person; bondman of body, slave.

67.22 lyver, person.

67.27 [Psalms 101:8]. “I have watched, and am become as a sparrow all alone on the housetop.”

CHAPTER 68

68.11 poyer, power.

68.17 providyd before, made provision for in advance.

68.21 ascriveth, attributes.

68.24–25 avauntyth hymselfe, boasts.

68.27–28 [Proverbs 8:13]. “I hate arrogance, and pride, and a mouth with a double tongue.

CHAPTER 69

69.8 mycle, too much.

69.10 or hys meyné wyste therof, before his company knew of it.

69.11 none, 3 p.m.

69.17 oftesythes avaunte, often brag.

69.19 werthoro, whereby.

69.24 how be hyt, however.

69.26 or, before.

69.29 expendyth, spends.

69.39 charge, burden.

69.43 [Matthew 3:2]. “Do penance: for the kingdom of heaven is at hand.”

CHAPTER 70

70.20 conyng, understanding.

70.24 covnaunte, covenant (promise).

70.39 foulo of, occur as a result.

70.40 [James 4:3]. “You ask, and receive not; because you ask amiss.”

CHAPTER 71

71.10 meyde, young woman.

71.11 noone, nun.

71.14 lottez, predictions.

71.16–17 wymplez, owches, headdresses, brooches.

71.22–23 new devysez or unkyth, straung conceytez wyche long to ladyes, new ornaments or foreign (unseemly?), unfamiliar concepts that are suitable for ladies.

71.27 or, before.

71.34–35 [2 Paralipomenon 15:7]. “Take courage, and let not your hands be weakened: for there shall be a reward for your work.”

CHAPTER 72

72.8 grett estate, men of high rank.

72.9 but yf, unless.

72.20 gruche, complain.

72.25 [1 John 2:15]. “If any man love the world, the charity of the Father is not in him.”

CHAPTER 73

73.14 departed, distributed.

73.21 puyschaunz, power.

73.26 symple, foolish.

73.38–39 [Matthew 7:1–2]. “Judge not, that you shall not be judged; for with what judgment you judge, you shall be judged.”

CHAPTER 74

74.13 discomfort hym, become dejected.

74.14 ingyne made to take fysche, snare made to catch fish.

74.18 pleyn, complete.

74.21 [Isaias 3:12]. “O my people, they that call thee blessed, the same deceive thee.”

CHAPTER 75

75.10 chefteyn, commander.

75.12 constable, general; chivalrye, host of knights.

75.20 taast the savoure, experience the delights.

75.21–22 [Luke 10:42]. “Mary hath chosen the best part for herself, which shall not be taken away from her.”

CHAPTER 76

76.11 tooke, struck; wont, accustomed.

76.13 mowroo, morning.

76.14 booes, branches.

76.15 stere, stir.

76.26 defawtz, defects.

76.29–30 [Matthew 7:3 and Luke 6:41]. “Why seest thou the mote in thy brother’s eye; but considerest not the beam in thy own eye?”

CHAPTER 77

77.19–20 he is so feble that he mey non overcome but only hym that wyl yeld hym to hym, the devil is so weak that he may overcome only the man who will yield himself to him.

77.20–22 [1 Corinthians 10:13]. “God [is] faithful, who will not suffer you to be tempted above that which you are able: but will make also with temptation issue, that you may be able to resist it.”

CHAPTER 78

78.8 soone, son.

78.11 expoun, interpret.

78.19 smert, pain.

78.26–27 [Ecclesiasticus 2:4]. “Take all that shall be brought upon thee: and in sorrow endure, and in humiliation keep patience.” (see note)

CHAPTER 79

79.15 boystosely, violently.

79.20 seemews, sea gulls.

79.27 differre, postpone (defer).

79.29 encombred, burdened.

79.37–38 [Proverbs 3:21–22]. “Keep my law and counsel; and there shall be life to thy soul.”

CHAPTER 80

80.10 Exiona, Hesione.

80.13 meyné, family.

80.16 hold, followed.

80.18 lyght, insignificant.

80.21–22 prophetable to hys heele, profitable to his well-being.

80.26–27 [Wisdom 10:8]. “Regarding not wisdom, they did not only slip in this, that they were ignorant of good things, but they left also unto men a memorial of their folly.”

CHAPTER 81

81.14 letted, hindered.

81.18 wantyng, lacking.

81.21 disceyvable, deceitful.

81.24–25 [2 Timothy 3:2, 4]. “Men shall be covetous, haughty, proud, traitors, stubborn, fearful.”

CHAPTER 82

82.12 dyd off, took off.

82.16 rudely, violently; mollefye, soften.

82.24 feyned, composed.

82.25 rude, uneducated.

82.26 uske, husk (see note).

82.27 jewse and lycour, juice and liquid.

82.28 that sowneth, what leads.

82.37 on yren . . . on, one iron . . . one; but yf, unless.

82.38 chafed, heated.

82.40 [Isaias 35:3]. “Strengthen ye the feeble hands, and confirm the weak knees.”

CHAPTER 83

83.10 found, invented.

83.11 fond, invented; tablez, backgammon.

83.16 wery, weary.

83.22–23 [John 5:39]. “Search the scriptures, in which you think to have life everlasting.”

CHAPTER 84

84.9 well drawen and well nortred, well brought up and well nurtured.

84.18 lyght, fickle.

84.20 varyaunt, inconstant.

84.24 poyer, power; passyng, exceedingly.

84.29 [2 Corinthians 10:17]. “He that glorieth, let him glory in the Lord.”

CHAPTER 85

85.11 dowted, feared.

85.12 discoverte of hys armure, unarmed (lit. “undressed of his armor”); unwarly to take hym at avauntage, unsuspectingly to take him (Hector) at a disadvantage.

85.25–26 [Galatians 4:26]. “That Jerusalem, which is above, is free: which is our mother.”

CHAPTER 86

86.9 janglere, chatterbox.

86.10 aweyted, spied on (him out of jealousy).

86.13 deyned not to love her ageyn, would not condescend to love her in return.

86.20 besyd, beside.

86.26 rygorous, severe.

86.32 holpen of, helped by.

86.34 [Proverbs 22:9]. “He that is inclined to mercy shall be blessed.”

CHAPTER 87

87.11 required, entreated.

87.28 surté, certainly.

87.30 [Psalms 86:3]. “Glorious things are said of thee, O city of God.”

CHAPTER 88

88.10 sykyng, sighing.

88.11 advertyzed and conceyled, advised and counseled.

88.12 journey, battle.

88.17 symple, lacking authority.

88.24 [1 Thessalonians 5:19]. “Extinguish not the spirit.”

CHAPTER 89

9 That you are unprepared regarding military equipment

89.18–19 in the daunger of, at the mercy of.

89.19 envyround, surrounded.

89.20 brennyng, burning; laughe, look favorably upon.

89.21 [Psalms 117:8]. “It is good to confide in the Lord, rather than to have confidence in man.”

CHAPTER 90

90.10 lett, keep.

90.12 whose, Andromache’s.

90.13 advertyse, advise.

90.14 privey posterne, secret passage.

90.26 aweyte, in wait.

90.26–27 [Ecclesiasticus 14:12]. “Remember that death will not delay.”

10 Although you may think the reverse, yet do not treat it disdainfully

CHAPTER 91

91.8 discoverte of hys armure, unarmed (lit. “bare of his armor”).

91.10 polecye, course of action.

91.15 wavyng, wandering.

91.16 jogler, itinerant entertainer.

91.20 [Matthew 6:6]. “Having shut the door, pray to thy Father in secret.”

CHAPTER 92

92.9 aventurous, brave; journey, battle.

92.22 oftesyth, often.

92.23 [1 Timothy 6:10]. “The desire of money is the root of all evils.”

CHAPTER 93

93.14 weered Achilles non harneys, Achilles wore no body armor.

93.16 poyar, power.

93.24 kepe, protect.

93.27 expownyng, interpreting.

93.30–31 [1 John 2:15]. “Love not the world, nor the things which are in the world.”

CHAPTER 94

94.9 on arme, one arm.

94.10 werthoro, whereby.

94.21–22 [2 Corinthians 3:4–5]. “Such confidence we have, through Christ, towards God; not that we are sufficient to think anything of ourselves, as of ourselves.”

CHAPTER 95

11 Anyone who would save one such (as Antenor) would be worthy of death

95.18 besy, occupied.

95.21 glew, birdlime [a glue used to snare birds].

95.23 he fyll in that inconvenience that he denyed hys mester, he fell into that misfortune which he denied his master.

95.24 [Proverbs 4:15]. “Flee from the way of evil men, pass not by it.”

CHAPTER 96

96.11 but as, unless.

96.17 engynes, tricks; and he, if he.

96.24 [Psalms 21:26]. “With thee is my praise in a great church.”

CHAPTER 97

97.8 mester, main.

97.19–20 [Apocalypse 18:7]. “As much as she hath glorified herself, and lived in delicacies, so much torment and sorrow give ye to her.”

CHAPTER 98

98.9 coude, knew.

98.12 wedder, weather.

98.13 wytt weder, know whether; saff, safely.

98.20 excytyng, encouragement.

98.24 ypocresye, hypocrisy.

98.29–30 [Matthew 23:27]. “Woe to you hypocrites; because you are like to whited sepulchres, which outwardly appear to men beautiful, but within are full of dead men’s bones.”

CHAPTER 99

99.8 sodeyn, boiled.

99.10 selfwyll, willfulness. advertezed, advised.

99.12 awtoretez, authoritative statements.

99.14 symple, unsophisticated.

99.19 frell, frail.

99.20 rather, more easily.

99.21 other, either.

99.23 [1 Corinthians 14:38]. “If any man know not, he shall not be known.”

CHAPTER 100

100.10 leued, ignorant.

100.13 hym, Augustus.

100.15 of noght, out of nothing.

100.24 nobleth, ennobles.

100.30 indifferently, impartially.

100.31–32 how myche he can but how myche he can nott, how much he knows but how much he does not know.

100.33 [Ecclesiasticus 3:31]. “A good ear will hear wisdom with all desire.”

 

 

LYTLE BIBELL OF KNYGHTHOD: EXPLANATORY NOTES


ABBREVIATIONS: A: Paris, Bibliothèque Nationale de France, fr. 848; AI (Mombello’s AI1): Paris, Bibliothèque Nationale de France, fr. 604; Assembly: Assembly of Gods, ed. Chance; B: Paris, Bibliothèque Nationale de France, fr. 606; B1: London, British Library, MS Harley 4431; BI: Oxford, Bodleian Library, MS Laud misc. 570; CA: Gower, Confessio Amantis, ed. Peck; CFW: Boccaccio, Concerning Famous Women, trans. Guarino; CT: Chaucer, Canterbury Tales, ed. Benson; CV: Chapelet des vertus, in Paris, Bibliothèque Nationale de France, fr. 572; D: London, British Library, MS Harley 219; DI: Paris, Bibliothèque Nationale de France, fr. 1187; DI7: Paris, Bibliothèque Nationale de France, naf. 10059; Dicts: Dicts and Sayings of the Philosophers, ed. Bühler; DMF: Dictionnaire du Moyen Français (1330–1500); EA: Evrart de Conty, Le Livre des eschez amoureuz moralisés, ed. Guichard-Tesson and Roy; Epistle: Scrope, Epistle of Othea, ed. Bühler; FA: Machaut, The Fountain of Love (La Fonteinne amoureuse) and Two Other Dream Vision Poems, ed. and trans. Palmer; FP: Lydgate, Fall of Princes, ed. Bergen; GD: Boccaccio, Genealogie deorum gentilium libri, ed. Romano; GDE: Boccaccio, Geneology of the Pagan Gods, trans. Solomon; Gordon: The Epistle of Othea to Hector: A ‘Lytil Bibell of Knyghthod’, ed. Gordon; HA1: Histoire Ancienne, in Paris, Bibliothèque Nationale de France, fr. 301; HA2: Histoire Ancienne, in Paris, Bibliothèque Nationale de France, fr. 246; HF: Chaucer, House of Fame, ed. Benson; Larke: Boke of Wysdome, trans. Larke (1532); MED: Middle English Dictionary; MF: Manipulus florum (1483, cited by entry name, followed by the quire letter, folio number, recto or verso page, and column a or b); MP: Lydgate, Minor Poems, ed. MacCracken; OED: Oxford English Dictionary; OFD: Old French-English Dictionary, ed. Hindley, Langley, and Levy; OLH: Christine de Pizan, Othea’s Letter to Hector, ed. Blumenfeld-Kosinski and Richards; OM: Ovide moralisé, ed. de Boer; Parussa: Christine de Pizan, Epistre Othea, ed. Parussa; RM: Pierre Bersuire, Reductorium morale, liber XV, in Paris, Bibliothèque Nationale de France, lat. 16787; RR: Romance of the Rose, trans. Dahlberg; RT: Benoît de Sainte-Maure, Le Roman de Troie, ed. Constans; TB: Lydgate, Troy Book, ed. Bergen; TC: Chaucer, Troilus and Criseyde, ed. Benson; TDP: Guillaume de Tignonville, Les Ditz moraulx des philosophes, ed. Eder; TM: Mombello, La tradizione manoscritta dell’ Epistre Othea di Christine de Pizan; Whiting: Proverbs, Sentences, and Proverbial Phrases.

NB: Families of consulted manuscripts are referenced with A/AI, B/BI (B, B1, and BI), and D/DI (D, DI, DI7). Other manuscripts, like BI2, are cited occasionally to provide more detailed information.

Regarding manuscript sources: One purpose of these notes is to clarify the extent to which the Bibell transmits a DI-manuscript version of the Othea. If I have not noted that the Bibell’s variants derive from the DI manuscript tradition, then the manuscript evidence is inconclusive (e.g., we cannot be sure whether minor omissions were intentional or the result of a flawed exemplar) or the variation is original (without precedent in the manuscripts or early printed editions that I have consulted); these latter original variants likely owe to the translator’s innovations, editing choices, or glosses and interpretations for his English audience.

All chapter titles are editorial and identify the exemplar(s) and/or narrative content to help readers distinguish chapters, especially when the same classical figures appear multiple times.

Except in cases where the Bibell diverges significantly, the majority of notes relating to sources shared by Christine, Scrope, and the Bibell translator are located in the Explanatory Notes to Scrope’s Epistle of Othea, keyed to the corresponding line number for Scrope’s translation.


PROHEMYE

1–14 The hye divyne . . . . man hath dominacioun. The opening establishes the heavens and earth as governed by divinely ordained and natural trinitarian hierarchies. The tripartite structure of the Othea thereby becomes one of many natural, necessary trinities.

3 Nine ordrez angelyke in ierarches thre. This refers to the classification of angels into three hierarchies of three orders each. The organization and number of orders varied in medieval authors, though Pseudo-Dionysius, The Celestial Hierarchy (trans. Luibheid, pp. 160–74); Thomas Aquinas, Summa Theologica, Part I, Question 108, Article 6 (pp. 533–35); and Dante’s Paradiso, 28.98–126, all divide them as follows: the first (seraphim, cherubim, thrones), second (dominions, virtues, powers), and third (principalities, archangels, angels).

18 Vegetatyffe, sensatyve, and intellictive. The three divisions of the soul — vegetative, sensitive, and rational — derive from Aristotle and were also transmitted by Giles of Rome. See Aristotle, De Anima 2.3, ed. Lawson-Tancred, pp. 162–64; Aristotle, Nichomachean Ethics 1.13.9–20, ed. Rackham, pp. 23–24; and Trevisa, De regimine principum, ed. Fowler, Briggs, and Remley, pp. 35–36. See also Rigby, “Aristotle for Aristocrats,” p. 270, on the hierarchical position of the souls and of humans in relation to beasts.

29–75 In wyche ordre . . . . the superlative degré. The Bibell translator’s evocation of natural and divinely-ordained hierarchies to justify human distinctions in social status (the three estates of clergy, knights, and laborers) recalls Giles of Rome’s use of Aristotle; see Rigby, “Aristotle for Aristocrats,” pp. 273–76. On the estates system, see Mann, Medieval Estates Satire, p. 3.

39 comoun profyght. The notion of common profit, popular in mirrors for princes, asserts that if each member of society fulfills his role, all members of society mutually will benefit. See Peck, Kingship and Common Profit, pp. xxi–xxiii.

81–83 Wyche in a mene . . . . the other tweyne. In employing the phrases “in a mene” and “mene estat,” the translator evokes the Aristotelian mean, the midpoint of ideal behavior situated between extreme vice and extreme virtue (see also Chapter 2). Knighthood occupies the middle status between the laborers and clergy and therefore functions as a social ideal for secular citizens. On knighthood more generally as a social ideal, see Kipling, Triumph of Honour, pp. 11–30, 169–72.

99–119 In as myche . . . . the’evangelyk documentes. The Bibell translator ties the trinitarian view of the world outlined above to Christine’s tripartite form and explains the structure of each chapter: the poetic texte, which offers an example; the glose, which offers a moral reading of the text, supported by citations of philosophical authorities; and the moralité (in the Othea, the allegorie), which applies a spiritual interpretation and quotes scriptural authorities and the Bible. Line 113 suggests that the moralité has the most authority; the translator occasionally expands Christine’s allegories, but the majority of his alterations appear in the texte and glose.

On the design of Christine’s chapters (replicated by both translators), see Tuve, Allegorical Imagery, pp. 38–39; Blumenfeld-Kosinski, Reading Myth, pp. 188–93; and Brown-Grant, Moral Defence, pp. 56–64.

105 lytle bibell. Gordon presumably draws his editorial subtitle from this line; I use the phrase as title to distinguish this text from Scrope’s Epistle and Christine’s Othea.

106–09 The fyrst . . . I yow ensure. On “covert,” see Scrope Explanatory Note 4.15.

121–26 Of this trine wey . . . of this lecture. The Bibell translator purports to arm the reader with “prudent polecye” — essentially, to create a practical guide on moral behavior — which theoretically guarantees success in this life and the next. This is the second occurrence of the phrase “prudent polecye” (Proh.103). For late fifteenth-century writers, prudence becomes an important secular virtue for aristocrats and rulers, and “polecye” takes on meanings that denote not only good political behavior but also savvy self-interest or self-protection. See Strohm, Politique, pp. 5, 124–26. Compare Lydgate’s FP 6.253–59, on how a man “enarmed in vertu” — specifically the four Cardinal virtues — “hath a saufconduit ageyn [Fortune’s] variaunce.”

127–47 Of this mysty mater . . . . for certeyn. As part of a conventional modesty topos, the Bibell translator laments his inability to complete the task before him, blaming his lack of intelligence and eloquence. Compare Proh.141–47 with Chaucer’s Parson (CT X[I] 56–60) where his simple wit is put to others’ “correccioun.” In the fifteenth century in particular, such topoi often are found in texts that address difficult political and social impasses, where the poet presents himself as plain or inadequate in order to enable him to speak frankly. See D. Lawton, “Dullness and the Fifteenth Century.” In the case of our translator, who makes a number of changes to his source, including the choice of an elaborate verse form, there may also be some truth to his anxieties.

160 In balad ryme. “balad ryme” or the rime royal stanza form (ababbcc) was introduced and popularized by Chaucer and frequently used by his fifteenth-century successors, including Lydgate, Hoccleve, Osbem Bokenham, and many others.

162–68 And to declare . . . . I now begynne. The Bibell translator repeatedly emphasizes the desire to convey lessons “oppynly,” “pleyn to understondynge,” and “pleynly.” N. Watson, “Theories of Translation,” p. 85, argues that for Lydgate, “plain” indicates “full” or “complete,” instead of “clear.” The Bibell translator’s usage suggests a combination of the two strategies, for his practice aims for both clarity and completeness.

163–65 Unto the wlgar . . . . the suppreme wonnyng. The term “wlgar” may refer to the Bibell translator’s audience as common people. It can also refer to the translation of a work into the vernacular, but the translator has not elsewhere acknowledged that his work is a translation. A non-aristocratic (or not exclusively aristocratic audience) is also suggested by the assertion that the book’s content will allow every reader to halt the wheel of Fortune at its highest point. This bold claim places Christine’s work within the context of late medieval mirrors for princes that argued that the practice of virtue could suspend or delay the turning of Fortune’s wheel and extends the notion to all readers (Schieberle, Feminized Counsel, pp. 169–70). On the broader fifteenth-century context for such claims, see Paul Strohm, Politique, pp. 1–5; see also Introduction, pp. 27–28.

165 whele of Fortune. The goddess Fortune (see also Chapter 74) was a well-known and widespread figure in medieval literature, one used to address the apparently random ups and downs of life. She was often depicted blindfolded, and human figures are set upon her wheel, which she turns capriciously, raising figures up or casting them down without regard for merit or fairness. Fortune becomes a symbol for the instability of the world (contrasted with the stability of Heaven). The most influential sources treating Fortune are Boethius’s Consolation of Philosophy (translated by Chaucer as Boece) and Boccaccio’s De casibus virorum illustrium [On the Falls of Famous Men] (translated by John Lydgate as The Fall of Princes), but by the late fourteenth century, references to the goddess as responsible for someone’s misfortune were common, without necessarily indicating a direct familiarity with specific literary texts. The Bibell translator, like Lydgate, participates in a fifteenth-century development that began to attribute more causality to the turning of Fortune’s wheel, imagining that humans had some agency or deserved their fortunes or misfortunes (Schieberle, Feminized Counsel, pp. 167–70). Here, the translator imagines that the wise advice contained within his work could allow the reader to stop Fortune’s wheel’s turning, preserving the reader’s position at the top. On Fortune more generally and in the fifteenth century, see also, Patch, The Goddess Fortuna; Mortimer, Narrative Tragedy in its Literary and Political Contexts; Strohm, Politique; and Nolan, “The Fortunes of Piers Plowman.”

CHAPTER 1

1 Othea. There is no classical source for Christine’s invention Othea, the goddess of prudence. See Scrope Explanatory Note 1.1.

3 prince Ector. Hector was the son of King Priam and Queen Hecuba of Troy. See Scrope Explanatory Note 1.3.

5–6 Son to god Mars . . . . And of Mynerve. On Hector’s symbolic lineage, see Scrope Explanatory Note 1.5–7.

7 noble dedes bloweth the trompe of fame. This image does not appear in Christine’s Othea; perhaps the Bibell translator is mindful of Chaucer’s House of Fame where Eolus’s “trumpe” so famously proclaims deeds for both good and ill before the Temple of Fame. See HF 3.1763–1810.

23 Pegasus. For more on the mythological winged horse, see Scrope Explantory Note 1.27.

25 beyreth the bell. Proverbial: see Whiting B230 and MED, belle (n.1), sense 9a.

40–42 For I am sche . . . . mey them overthrowe. Christine’s Othea presents herself as a teacher and counselor (Parussa 1.55–58). The Bibell is more specific in depicting her as the knight’s protector from distress. The Bibell also introduces the threat of the reader’s being “overthrowe,” with the implication that such a fall comes from a person’s own folly (not Fortune’s whims or other actors).

50–56 And suche thynges . . . . to thynke. On the importance of Othea’s power of prophecy, see Scrope Explanatory Note 1.50–55. The Bibell translator adds the warning in 1.55–56 that the reader could lose honor by not taking Othea’s advice seriously.

57 womans wisdom. On the subject of gendered wisdom as an important theme throughout Christine’s career and in the translations of the Othea, see Scrope Explanatory Note 1.59.

57–65 Othea in Greke . . . . mey be made. On Christine’s treatment of belief in multiple gods and goddesses as the result of pagan ignorance, see Scrope Explanatory Note 1.60–67.

74 Gallathé. As Parussa, p. 385n1d, notes, Hector’s horse Galathée appears in both the HA2 and Benoît de Sainte-Maure’s Roman de Troie, as a gift from a fairy named either Morgan or Orva (RT, lines 8023–33 and 8024n; for English, see Roman de Troie, trans. Burgess and Kelly, p. 141). The horse should not be confused with the nymph Galatea (Chapter 59).

77–78 wherof the same Othea was replete and fulfilled. The Bibell translator alone identifies Othea as full of wisdom and prudence; Christine’s original leaves open the possibility of reading Othea as the embodiment of Hector’s wisdom (see, for example, Blumenfeld-Kosinski, Reading Myth, pp. 188–90; Forhan, Political Theory, pp. 101–05). Schieberle, Feminized Counsel, pp. 173–74, argues that the Bibell’s reading resists personification, and depicts Othea as a human model for readers and the translator himself.

78 the four Cardinalle Verteus. The first four chapters exemplify the four Cardinal Virtues: Prudence, Temperance, Fortitude, and Justice. For more, see Scrope Explanatory Note 1.78.

87–89 Because that wysedom . . . . and commendable maner. TDP, p. 966; Dicts, pp. 150.29–30 and 151.33–35.

90 To leed . . . moralized. For Christine’s allegorie, the Bibell translator uses moralité, an English term for moral and spiritual matters. On the function of this prologue, see Scrope Explanatory Note 1.88–103.

115–18 as seyth Sent Austyn . . . dominacioun and governauns. “Austeyn” or “Austin” is the Middle English spelling for Saint Augustine of Hippo (354–430), one of the most prolific and influential Church Fathers (considered one of the most significant theologians of the early Church) and one of the first Doctors of the Church (a title given to indicate his major theological contributions, from the Latin “doctor” [teacher]). On the source in question as authored by Pseudo- Cyprian, see Scrope Explanatory Note 1.106–09.

115–16 Freelté of Clerkys. This mistranslation of “la Singularité des clercs” (Parussa, 1.151) may derive from a corrupt source manuscript or misreading of a scribal abbreviation. The Bibell correctly translates “synguler” elsewhere (for example, 1.15, 32.20). DI7 correctly records “singularité.”

CHAPTER 2

7 Temperaunce. Of the four Cardinal Virtues, Christine’s Temperance more closely resembles an allegorical personification, because she is not associated with a mythological figure or an individualizing name (like Othea), but she remains tied to the human realm by Christine’s euhemerism and by her association with her “sister” Othea (Schieberle, Feminized Counsel, pp. 149–51).

9 in a meen. The phrase evokes the Aristotelian mean, identifying Temperance as exemplifying the ideal midpoint between vice and virtue (see Proh.81–83). See also Whiting M439.

16 peyse. On weighing and the importance of the clock imagery, see Scrope Explanatory Note 2.17.

27–28 seyt the noble phosophre Democritus . . . verteus perfyght. Democritus (ca.460–ca.370 BCE) was a Greek pre-Socratic philosopher.

CHAPTER 3

2–3 Strenght . . . . sche. The four Cardinal Virtues are typically feminine, which the Bibell translator (or Babyngton) anticipates, but in Christine’s Othea, Fortitude and Justice are exemplified by men. See Hindman, Painting and Politics, p. 53, and Schieberle, Feminized Counsel, pp. 146–48.

5 Hercules. Medieval thinkers often viewed Hercules as an allegorical “type” of Christ, prefiguring, for instance, Christ’s victory over sin and harrowing of Hell (see Chapter 27). Hercules appears in OM 7.1681–2003. See also Chapter 27.

6–12 Though he in Grece . . . . of hys renoune. The Bibell translator’s mention of recurring conflicts between Greece and Troy contextualize Othea’s assertion that although Hercules was Greek, he may still offer a worthy example to a Trojan. The same could be said of all the pagan exemplars for Christian readers.

13–14 How he the gate . . . . the myghty fortres. The idea that Hercules opened the gates of prowess comes from Christine (Parussa, 3.11), but the Bibell translator adds the epithet that follows, presumably interpreting and extending Christine’s idea as a metaphor for conquering a castle. See Whiting G40.

20–21 Whom Pluto ravysched . . . . avenged thought be. Both “ravysched” and “rape” carry the sense of forceful abduction for the purpose of sexual assault (MED, ravishen [v.], sense 2b, and rape [n.2], sense b).

23 traveyll. The modern sense of “travel” is also relevant (MED, travailen [v.], sense 5a), but the French indicates that Hercules makes his journey for the purpose of fighting: “Aux infernaulx guerre faire” [To make war upon the inhabitants of hell] (Parussa, 3.15; see also OLH, p. 40). MED, travailen, sense 3b notes that the usage “to make an assault” is “for a dog,” but it makes the most sense here, and this phrasing need not be a dog-specific usage.

26 Cerberose. Christine attributes to Hercules the breaking of Cerberus’s chain, a deed performed by Theseus in the OM, although Hercules captures Cerberus (Parussa, pp. 387–88n3b). The Bibell translator more generally states that Hercules fought Cerberus.

28 Pyrotheus and Theseus. Pirithous is another mythological hero and friend of the more well-known hero Theseus; they had multiple adventures together but became trapped in Hell when Pirithous, with Theseus’s aid, attempted to kidnap (or rescue) Proserpine. Hercules rescued them both, as the Othea relays in Chapter 27.

35 wyld beste. The B/B1 manuscripts, and all modern editions, transmit “serpentines” [snakes], while A/AI, BI, and DI read “sauvagines” [savage beasts], leading to Bibell’s translation.

40 thy strenght with temperate prudence. The Bibell translator explicitly asserts that the knight must combine the enumerated virtues to acquire victory and glory.

56–61 spake under coverture . . . . noble dedes. In other words, Hercules did not actually travel to hell, but poets invented that story to underscore the great deeds that he did accomplish. On the medieval practice of rationalizing the impossible feats of pagan myths, see Blumenfeld-Kosinski, Reading Myth, p. 191.

69 victoris. B1 uniquely omits the French “victorieux” (as do modern editions based on it); however, the term appears in A/AI, B, BI, and the DI versions consulted.

70–75 Sent Ambrose . . . fleschly desyres. Aurelius Ambrosius (ca. 340–397), a bishop of Milan and one of the four original Doctors of the Church (with St. Gregory, St. Augustine, and St. Jerome). The text comes not from Ambrose’s De officiis ministrorum [On the Duties of the Clergy], often known simply as De officiis [On Offices], but instead from a letter to Simplician, another bishop of Milan; see Lemmens in OLH, p. 133.

73–74 makyth . . . labours. Although B/B1 omit this text, it appears in BI and Scrope (and in A/AI and D/DI copies, and thus the Bibell). Mombello, TM, pp. 297–98 no. 18, p. 314 no. 15, identifies the phrase as a key feature of A and D manuscripts; eyeskip may be to blame for its absence in the B and B1 copies.

CHAPTER 4

3 Mynos, the justice of hell. Minos king of Crete was judge of the dead in classical mythology. He also appears as “juge of hell desperate” in the Assembly, line 1639, a direct echo of the Bibell’s unique phrasing.

15–19 Mynos . . . turnyth hys tayll aboute hym. Christine draws on Dante’s depiction of Minos twirling his tail to indicate his judgment (Inferno, ed. Singleton, 5.4–15).

21 Grece. French Othea manuscripts frequently conflate Crete and Greece, due to easy confusion of scribal C/G and t/c; BI correctly identifies Crete, but DI7 reads “Grece.” Both Scrope and the Bibell present Greece.

29–37 seyth Seynt Bernherd . . . hathe don ylle. St. Bernard of Clairvaux (1090–1153), an important Doctor of the Church, and a French abbot instrumental in the reform of the Benedictine Order of monks that led to the establishment of the Cistercian Order.

CHAPTER 5

3–5 Perseus . . . . saved Andromed. For Perseus, see OM 4.5637–5891. See also Chapter 55, and Scrope Explanatory Note 5.4–6.

8–14 Thys noble dede . . . . the wey sure. The Bibell translator embraces the mirroring aspect of exemplary literature: he not only emphasizes the importance of Perseus’s mirrored shield (used to defeat Medusa) and of taking up his blade, as Christine did, but he also effectively asks the reader to clothe himself, metaphorically, as if he were Perseus.

18 Perce. The HA1 or GD 12.25 could have provided the link between Perseus and Persia (Parussa, p. 389–90n5a).

20–21 Pegasus . . . in all partyes. On Pegusas/reputation as something the good knight can master, see Scrope Explanatory Note 5.29–32.

21–25 in all partyes . . . . monstre of the see. Elements of the Bibell translation’s derive from DI readings: a French equivalent for “in all partyes” appears in A and the DI manuscripts consulted, but AI and B/BI omit it; conversely, the identification of Andromeda as a king’s daughter appears in B/BI (and thus Scrope) but not A/AI or the DI manuscripts consulted.

33–45 Gode name . . . . desyre goode name. Many mirrors for princes express apprehension about ambition, but the Othea uses the desire for reputation to motivate the reader to acquire virtues. As the moralité clarifies, this desire is good so long as it does not turn into vainglory.

45–46 Curam habe . . . mille thesaury presiosi. See Scrope Explanatory Note 5.44–45 for the Biblical source. Here as elsewhere, the Bibell translator exhibits the common medieval conflation of Solomon with Jesus son of Sirach, which leads him to insert Solomon’s name where the French texts often read “le sage” [the wise man] and cite Ecclesiasticus.

CHAPTER 6

Chapters 6–12 outline the seven planets, their correlations to names of the days of the week, their alchemical properties, and their spiritual significances. Christine’s revisions in B and B1 add opening paragraphs for Chapters 6–12 that explain the connection of the planets and gods; for or this extra material, see Chapters 6–12 in Parussa and OLH, pp. 45–52. A/AI, BI, and DI versions lack those clarifying paragraphs. Christine combines information from a number of sources, including the OM, Pierre Bersuire’s Reductorium morale, glosses to Evrart de Conty’s Eschez amoureux, and alchemical treatises (Parussa, pp. 391–94). Because Scrope follows Christine but the Bibell translator alters alchemical references (see Bibell Explanatory Note 6.14), it may be useful to review the English predecessors: Chaucer briefly presents associations of the gods with metals in the Canon Yeoman’s Tale (CT VIII [G] 826–29) and HF, lines 1419–512; and Gower, CA 7.721–954, discusses the planets’ influences on certain behavioral characteristics. On representations of the planets as deities more generally, see Panofsky and Saxl, “Classical Mythology,” pp. 241–48, and Shamos, “Astrology as a Social Framework”; and on Christine’s usage, see Hindman, Painting and Politics, pp. 77–89; Tuve, Allegorical Imagery, pp. 296–99; and Desmond and Sheingorn, Myth, Montage, & Visuality, pp. 41–45. For introductions to alchemy, see Roberts, Mirror of Alchemy, and Taylor, Founders of Modern Chemistry.

2 Jupiter. Jupiter appears, for instance, in the OM 1.722–26; EA, pp. 76–77; and RM fol. 5r.

8 paynyms. Like A/AI and DI manuscripts, the Bibell refers to pagans; the B/BI versions and Scrope instead mention “poetis,” though, as Parussa, pp. 391–92n6a, argues, Christine surely intends pagan poets.

10 Thei honoured . . . Jupiter. The Othea and Scrope’s Epistle acknowledge the alternate name Jove, but the Bibell translator does not and excises the explanation that “jeudi” [Thursday] was named for Jove, plausibly because it does not apply to English Thursday.

11 zodiak. The Bibell translator uses the term to translate Christine’s reference to the highest sphere of the planets (Parussa, 6.25), presumably from his own knowledge, because it does not appear in the Othea except in the headnote to Chapter 6, which his source would have lacked (see headnote above). The translator’s omission of Jupiter’s specific location in relation to Saturn, by contrast, does occur because A/AI and DI copies lack that information (though DI7 contains an interlinear addition).

13 seven planettes to the seven metals. On medieval pairings of the known planets with corresponding metals based on supposed shared qualities, see Scrope Explanatory Note 6.10.
Gebar. On Gebar, the Arabic alchemist Jabir ibn Hayyan, and on the Bibell translator’s omission of a possible reference to Nicholas Flamel, see Scrope Explanatory Note 6.11.

14 tynne. Christine reverses the typical associations of Jupiter with tin and Venus with copper, and her associations remain intact across all the Othea manuscripts and early printed books consulted, but the Bibell translator restores the traditional view, as does Robert Wyer’s 1549 translation. As Parussa, pp. 392–94n6b, points out, Christine’s reversal is not unheard of in alchemical texts (see, for example, Constantine of Pisa, Secrets of Alchemy, ed. and trans. Obrist, pp. 70, 77–78, 106; and Pseudo-Geber, Pseudo-Geber, ed. Newman, pp. 658, 675–76, for the more common associations). For other English literary presentations, see Chaucer’s Canon Yeoman’s Tale (CT VIII [G] 828–29) and HF, line 1487; Gower, CA 4.2472–75 (Jupiter: bronze); Assembly, lines 269–71.

16 sangueyn complexioun. On sanguinity as one of the humors that influences a person’s temperament, see Scrope Explanatory Note 6.13.

18–21 seyth the famose man Pictagoras . . . desyryng prowes. Pythagoras (ca. 580–ca. 507 BCE) refers to the Greek mathematician and philosopher.

The transmission of this saying follows an interesting trajectory: the TDP advises the king to converse graciously with his people but not to become too familiar; the Othea does not mention familiarity (Parussa, 6.39–40); and the Bibell translator encourages the king to be familiar with his people, but he may have simply chosen a synonym for “courteous” to use in a doublet (MED, familier [adj.], sense 4).

24–28 as seyth Sent Gregorye . . . praers to be unhard. St. Gregory the Great (ca. 540–604) was also known as Pope Gregory I. For the misattribution, see Scrope Explanatory Note 6.23–26.

CHAPTER 7

1 Venus. See headnote to Chapter 6 above and Chapters 56 and 73.

6 hyr daunce. Venus’s dance is a euphemism for lecherous activities, akin to the “olde daunce” Chaucer refers to in TC 3.695 and CT I (A) 476; Gower’s parliament of exemplary lovers also features those who “springe and dance, / And do to love her entendance [service] / After the lust of youthes heste” (CA 8.2487–89).

8–9 Frydey . . . dies veneris. Christine attributes the French “vendredi” [Friday] to Venus, but the Bibell translator substitutes the Latin instead. See Scrope 7.5.

10 copure. See note 6.14 above.

CHAPTER 8

3 Saturne. On Saturn, see Scrope Explanatory Note 8.2 and Chapter 51.

8–9 in alconomy . . . leed is called saturne. The Bibell adds the reference to alchemy; in Middle English alchemical texts, “saturne” was used interchangeably with or instead of lead (MED, Saturne [n.], sense 1d).

26–30 thus Seint Gregorye in his Moralyse. The title of the work refers to St. Gregory’s Moralia in Job [Morals on the Book of Job], a commentary on the Biblical Book of Job.

CHAPTER 9

4 Appollo. On Appollo or Phoebus, see Scrope Explanatory Note 9.2 and Chapters 48 and 87.

13–14 verteu oweth to be in the hert. See TDP, p. 912; Dicts, pp. 12.6 and 13.6–7. Christine includes both mouth (as in TDP) and heart (Parussa, 9.22). The Bibell translator omits the mouth (DI7 has both terms).

15 Love God and . . . geve trewe concelle. TDP, p. 913; Dicts, pp. 14.15–16 and 15.15.

17–18 that mannis soule . . . trouthe withinne hytt. Christine again locates truth in the mouth of the knight, but the Bibell translator (or his source) does not (DI7 has a jumbled version of Christine’s sentiment and also omits reference to the knight’s mouth); compare Scrope, 9.11–12; Parussa, 9.28.

19–23 seyth Seynt Jhon Cristome . . . groweth hytt. The title of the work refers to a sermon by the Greek Church Father John Chrysostom (ca. 347–ca. 407), which praises St. Paul (Lemmens in OLH, p. 135). A/AI and almost all D Othea copies, and thus the Bibell, attribute this material to Chrysostom. All B family manuscripts except one erroneously cite Cassiodorus (TM, p. 298 no. 20 and p. 314 no. 17).

24 Homo sanctus . . . manet sicut soll. Ecclesiasticus/Sirach 27:12 and CV, fol. 80r; Larke, fol. 11r. The Bibell translator copies half the verse Christine used for Chapter 10 instead of recording 3 Esdras 3:12, as do Christine and other consulted manuscripts (see Scrope Explanatory Note 9.16–17). He may have accidentally skipped ahead, his exemplar may have been erroneous (though DI7 contains the correct verse), or he may be forging a deliberate contrast between Apollo’s solar truth (wisdom?) and Phoebe’s lunar foolishness.

CHAPTER 10

1 Phebe. On Phoebe’s association with the moon and inconstancy, see Scrope Explanatory Note 10.1.

8–10 Phebe is . . . luna. The association of Phoebe or the moon with silver is common; the Bibell translator adds the English name “lune” and Latin name (see also note 8.8–9, above).

17–24 And seyth Seynt Ambrose . . . of Jhesu Cryst. The reference is to St. Ambrose’s letter to Simplician, a bishop of Milan.

25–26 Homo sanctus . . . sicut luna mutatur. The Bibell quotation omits “sicut sol” [as the sun] but used it in the previous chapter. Compare Scrope 10.18.

CHAPTER 11

1 thy fader Mars. For the symbolic lineage Christine creates for Hector, see Scrope Explanatory Note 11.1.

3–7 Thy manly corage . . . . the worldes eend. This is one example of many additions in which the Bibell translator promises the reader that the practice of virtues will lead to his renown (See also, for example, 25.1–7, 32.1–7, 37.1–7, 55.1–7).

8 Tewsdey. See Scrope Explanatory Note 11.5–6.

9–17 This planett Mars . . . . hys naturell inclinaciouns. There are two major clarifications by the Bibell translator: “and thereto puttyth hys good wyll and full entent and labour to gett prowes” (11.11–12), and “is to be understand that every good knyght desyryng prowes oweth to foulo werres and love dedys of chivalry” (11.15–16). The translator also inserts two references to what is “natural” (11.10, 17).

21–28 seyth Sent Ambrose . . . desyres of hymselffe. The extract occurs in Gregory’s Moralia, not Ambrose’s De officiis [On the Duties of the Clergy]; see Scrope Explanatory Note 11.14–20.

CHAPTER 12

1 Marcurius take ey thy langage. On Mercury, see Scrope Explanatory Note 12.3. See also Chapters 18 and 30.

8–9 Wedunsdey . . . dies mercurii. The Bibell translator substitutes the English and Latin terms for Christine’s French “mercredi” (see note 7.8–9, above). See also Scrope Explanatory Note 12.5.

15–16 For Diogenes seyth . . . is muche commendyd. Diogenes (ca. 412–ca. 323 BCE) was a Greek philosopher and one of the founders of the Cynic school, which believed that man should live a simple, virtuous life and reject desires for wealth, power, and fame; Diogenes lived as a beggar and is known for his extreme asceticism and unconventional behaviors.

The Bibell’s unique rendering may result from a corrupted exemplar. The DI7 scribe also struggles with this quotation, erasing and striking some phrases including “belle eloquence bien aournee et apere de paroles” [fair eloquence well adorned and made clear in words], and it is unclear if his correction to the expected “de toutes vertus le plus est le meilleur, excepté de paroles” [of all virtues, more is better, except of words] occurs at the time of copying or later. It is possible that a faulty exemplar influenced the DI7 initial reading, given the similarities to the Bibell’s “feyr eloquent langage” and “muche commendyd” (if “aournee” [adorned] were read as “aouree” [worshiped/praised]).

18–19 the knyght of Jhesu . . . example of Jhesu Cryste. The Bibell clarifies that the “knyght of Jhesu Cryst” signifies “mannys soule” and explicitly encourages following Christ’s example.

20–26 as seyth Seynt Gregorie in hys Omelyes . . . . in mannys understandyng. The Middle English title Omelyes refers to St. Gregory’s Homilae in Evangelia [Homilies on the Gospels].

CHAPTER 13

In Chapters 13–15, Christine represents the Catholic tradition’s three primary theological virtues — Faith, Hope, and Charity — as women warriors Minerva, Pallas, and Penthesilea. On Christine’s insertion of women into theological roles, see Birk, Biblical Wisdom, pp. 65–88, especially 80–81.

4 Mynerve. On Minerva, see Scrope Explanatory Note 13.4 and Chapter 14.

8–15 Mynerve was a lady . . . . wyffe to Kyng Pryamus. The Bibell translator provides glosses on iron armor, “cuyrboyle,” and Hecuba’s identity not found in the Othea manuscripts consulted. He also expands on Hector’s “natural” disposition towards arms.

10 cuyrboyle. See Scrope Explanatory Note 13.6.

14 sone of Mynerve. On Hector’s symbolic lineage, see Chapter 11.

16–17 seyth autorité . . . be subgett therto. Unknown source. Although the Bibell translator identifies the source as the “autorite of scripture,” which need not necessarily evoke the Vulgate, the French Othea manuscripts consulted simply refer to “autorité” [Scrope: an auctor]. Bühler, Epistle, p. 139n24/2, proposes a basis in Matthew 26:52, “all that take the sword shall perish with the sword.”

19–20 the vertew of . . . the theologyen verteus. See Scrope Explanatory Note 13.13–14.

21–24 For as seyth Cassiodre . . . plese almyghty God. The name Cassiodorus appears in error for Chrysostom. See Scrope Explanatory Note 13.15–17.

CHAPTER 14

1 Mynerve . . . Pallas. Boccaccio explains the dual names Minerva and Pallas in GDE 2.3 and 4.63–64 (Parussa, p. 399n14b). See also Chapter 13 and Scrope Explanatory Note 13.4.

5–7 Where els by infortune . . . . owt of joynt. The Bibell translator invents this warning that Othea will be disappointed with Hector or separate from him (like a dislocated body part, or as one’s nose might be out of joint) if he fails her. Lydgate, TB 4.2828, also refers to Hector as “pleinly oute of Ioynt” just before Achilles ambushes him; see also Whiting J54. Read against the previous chapter’s admonition that Minerva’s armor will protect Hector except against “necligens” (13.2), this chapter urging him to practice wisdom contributes to the sense that the hero’s moral failure led to his death, which is treated in Chapters 90–92. Similar warnings appear throughout the work (for example, 42.1–4, 84.6–7).

11 Paulence. The island that supposedly gave Pallas her name, Pallene, was located in Thrace, according to Isidore of Seville, Etymologies, trans. Barney et al., Book VIII, Chapter xi, line 75.

15–17 Therfore prudence byddeth . . . wysedam to chivalry. See Scrope Explanatory Note 14.12–13.

18–19 Knytte the love . . . wysedam of knyghthood. TDP, p. 913; Dicts, pp. 14.5–6 and 15.5. The Bibell adds “of knyghthood.”

23–26 Orygene seyth . . . of her woundes. Origen of Alexandria (ca. 184–ca. 253) was a Greek Church Father and prolific early Christian theologian who wrote over two thousand treatises on various religious topics, including over 200 sermons and a homily on the Bible’s book of Exodus, which is the source for this material (see also Lemmens, in OLH, p. 136).

CHAPTER 15

1 Pantazele. On Penthesilea, see Scrope Explanatory note 15.1.

17 all wymen. A/AI and D/DI manuscripts consulted emphasize women alone, instead of the more general reference to all virtuous people in B/BI manuscripts and Scrope.

21 Pantasile mey be . . . verteu of charité. See Scrope Explanatory Note 15.19.

23–28 seyth Cassiodre uppon the Sawter . . . . of hyr goodes. The Bibell translator and D/DI tradition ascribes the extract to Cassiodorus’s Exposition of the Psalms, but see also Scrope Explanatory Note 15.21–25.

26 waker. The Bibell translator (or his source) confuses “bien vueillant” [well-wishing; from the verb vouloir] with “bien veillant” [quite vigilant; from the verb veiller], which leads to the use of a term indicating literal or spiritual vigilance (MED, waker [adj.], sense c).

27 liberall. See Scrope Explanatory Note 15.25.

CHAPTER 16

Chapters 16–22 allegorize the Seven Deadly Sins.

8 Narcisus was a meyd. Perhaps identifying Narcissus with antifeminist assumptions about women and pride, the Bibell translator renders the French, “ung damoisel,” a masculine term for a bachelor knight, as “a meyd,” typically a term used to refer to women (MED, maide [n. and adj.], all definitions except senses 2d and 4). He correctly represents Narcissus as the male object of Echo’s affection in 86.13.

14–15 he be blynd . . . sett at noght. The Bibell translator adds the reference to blindness (an ironic reading of a story of visual self-obsession) and the warning that one’s achievements might be “sett at noght” if one exercises pride.

18 By Narcissus mey . . . synne of pride. The Bibell translator omits the introductory statement in all French manuscripts consulted that announces the allegorization of the seven deadly sins (compare Parussa, 16.20–21; OLH, p. 55; Scrope, 16.13–14).

CHAPTER 17

1 Kyng Athamas. On Athamas and this narrative, see Scrope Explanatory Note 17.1. See also Chapter 99.

9 stepdoughters. Traditionally, the children are male; the French “fillastre” is used for both masculine and feminine children. The Bibell translator imagines a wicked stepmother targeting daughters.

15 colour of fable. The Bibell translator typically uses “coverture” or “in maner of fable,” although MED, colour (n.), sense 4, attests to the term’s use as “a stylistic device, figure, or embellishment,” for example, “colours of rethorik” (Lydgate, FP 8.193). Since the translator does not elsewhere use “colour” for “couverture,” the reading may result from a copying error.

23–24 scharpyd hyre tonges. The phrase mistranslates “es girons leur lance” (Parussa, 17.27–28), which Scrope more accurately renders “keste [the serpents] in theire lappes.” The Bibell translator’s error can be explained only by a serious misunderstanding of the phrase and certain letter forms (or a severely corrupted source) that would allow the confusion of “lance” with “langue” [tongue] and “girons” with a form of “aiguiser” or “aguiser” [to sharpen].

26 hys two chyldren. These two children are Athamas’s and Ino’s shared offspring, not the ones exiled earlier.

CHAPTER 18

3–4 envye . . . green. Whiting E134 cites the Bibell as the first proverbial association of green with envy in English (see note 18.12, below).

4 can chaunge. This is a grammatical construction in which “gan” (or “con,” or “can,” depending on dialect) followed by an infinitive is the equivalent of a past tense verb; it is found almost exclusively in verse, likely for purposes of rhyme and meter. See Brinton, “ME Gan Reconsidered.” See also 19.7.

5 graunge. Describing hate as a farmer/caretaker of envy seems the more likely interpretation of the translator’s original addition (MED, graunger [n.], sense a); this forms a more proverbial image than the image of hate as envy’s storehouse (MED, graunge [n.], senses a and c).

8–11 Poetes sey that . . . . to a god. The Bibell translator rearranges information for a more streamlined introduction to the characters and story.

12 greene. The Bibell differs from Scrope’s “grene as an ivi leef” due to manuscript variants: although B/BI manuscripts read “vert comme fueille d’yerre,” the A/AI and DI manuscripts simply read “vert comme yerre” [green as ivy]. Confusion or a corrupt source may have led to the Bibell translator’s omission of the ivy itself.

16–18 wex wrathe with her and gave his sentence . . . by the same sentence. For the first terms, the French manuscripts consulted read “se courroussa et dit” [became angry and said] and lack any equivalent for the second; the Bibell translator’s use of “sentence” may suggest that he interprets this moment in the legal sense of delivering a verdict.

24–25 seyth the philosophre Socrates . . . perpetuall peyne. CV, fol. 83v; Larke, fol. 22v–23r. Bühler, “Saying Attributed to Socrates,” proposes that the Bibell translator had access to Larke’s translation (or knew the CV or an earlier translation), because both works use “vessel” to translate the French “faissel” [burden] found in B1. However, the circumstances are more complex because the term varies greatly among French copies of the Othea, with some reading “faissel” (for example, A, DI, BI) and others reading “vaissel” (for example, AI, DI7) — perhaps influenced by the “vaissel” in the previous allegory. Yet even the BNF fr. 572 copy of the CV reads “vaisseau,” suggesting a broader issue with copying the term. Therefore, such a commonly miscopied word alone cannot be used effectively to date the Bibell or establish its manuscript kinship.

27 synne. The Bibell’s term synne translates the A/AI and DI reading “pechie,” as opposed to the B/BI reading “vice” replicated by Scrope.

CHAPTER 19

7 can hye. Grammatically, “can”or “gan” followed by an infinitive constructs the past tense, which can be poetically useful for rhyme and meter (MED, ginnen [v.], sense 3b).

14–15 his land, his ryght. The phrase “sa terre” [his land] occurs in A/AI and D/DI manuscripts of the Othea, but not in B/BI manuscripts. There is no French source for “his ryght.”

20–25 seyth wurschypfull Beede . . . gostely enemye. St. Bede the Venerable (ca. 672/3–735) was an English historian, translator, and Doctor of the Church, best known for his Ecclesiastical History of the English People. This material is taken from his writings on the Biblical book of Proverbs.

The Bibell translator’s original glosses “that is to sey, trew soulys” and “that is to sey, ageyn hys gostely enemye” underscore the correlation between knighthood and spiritual achievement.

CHAPTER 20

1 venemouse frossches. The association of frogs with venom appears in Trevisa’s translation of Bartholomaeus Anglicus 18.91 (ed. Seymour, 2:1242–43).

19–20 gave hyr jugement . . . throwghe this jugement. As in Chapter 18, the translator imparts a sense of legal verdict to the French “dist” [said].

in the same state and lyknes. The phrase does not capture precisely the Othea’s “ou palu” [in the filth/swamp/mire] (Parussa, 20.19), but it shows the translator’s understanding of the curse. This may be an intentional variation, because the Bibell correctly translates “ou palu” (Parussa, 20.27) as “in the fylthe” in 20.26.

29–30 vilanose of vicez and in especiall of vileyn speche. The Bibell follows the A/AI and DI manuscript reading “villaine de vices et de parler villain” instead of the B/BI “villaine de meurs ne de parler oultrageux” [Scrope: vilonous of condicions, ne to speke outragiousli].

30–34 He that joyneth . . . wurschypffull nor noble. On sources and analogues, see Scrope Explanatory Note 20.22–25. The Bibell specifies “gentle blode” to translate the Othea’s “gentillece” (Parussa, 20.34), foregrounding the distinction between nobility of lineage and true nobility of action.

36–39 for as the froysches . . . laboryng therfore. The Bibell previews how St. Augustine’s words can be applied to the frogs of the narrative, without French manuscript precedent.

CHAPTER 21

5 hys bowe. The association of Bacchus with a bow seems to be the Bibell translator’s invention, for it does not appear in the Othea or elsewhere that I can ascertain. Even if it derives from a misreading (perhaps “art” for “arc” [bow], in a different text?), the choice creates the vivid notion that one can be struck easily with drunkenness.

11–13 dronkenes . . . man to use. The Bibell follows the A/AI and DI manuscripts, which have an additional clause lacking in B/BI (and Scrope), likely due to scribal eyeskip from one instance of “yvrece” [drunkenness] to the next, rather than intentional authorial revision. A/AI and DI manuscripts also refer to an “impartinent vice” [unseemly vice], while B/BI expand to “impartinent chose et grant vice” [unseemly thing and great vice]. This section distinguishes all D manuscripts as closer to A/AI than B/BI in this particular reading (TM, pp. 294 no.8 and 312 no.8).

14–15 Wherfore seythe . . . verteus of man. Hippocrates (ca. 460–ca. 370 BCE) was a Greek physician widely considered the father of Western medicine and constructed by later writers as an ideal physician. The Hippocratic Oath, which concerns the ethics of practicing medicine, is attributed to him.

CHAPTER 22

3 Pygmalyonys. For Pygmalion of Cyprus (not Sidon, 22.10), see Scrope Explanatory Note 22.1.

10 Sydoun. Pygmalion was king of Cyprus, not Sidon.

14 the ymage that was made of stone. On Christine’s unusual choice of stone for the statue, see Scrope Explanatory Note 22.11.

25 comon wymen. This term for promiscuous women translates the B/BI and D/DI shared reading of “femmes folieuses” [wanton women]; A/AI transmit “femme communes,” but the similarity to the Bibell translation is coincidental.

28–30 hys intent . . . hys intent. See Scrope Explanatory Note 22.25.

34–35 the philosophre Aptalyn. On this unidentified figure, see Scrope Explanatory Note 22.29–30. The Bibell is the only text to identify him as a philosopher, perhaps to confer authority on an unrecognized figure (compare 85.21 and note, below).

38–40 sekyth thus Seint Jherome . . . everlastyng torment. Christine follows the MF in attributing the saying to Jerome, but see Scrope Explanatory Note 22.33–35.

39 mouth. Here, “mouth” is a mistranslation of the ambiguously spelled French “buche.” The Bibell translator takes it for “bouche” [mouth] instead of “busche” [firewood]. Larke, fol. 33v, makes the same error in translating the corresponding term in the CV.

CHAPTER 23

In Chapters 23–34, Christine participates in the tradition that ascribes each line of the Apostles’ Creed — also known as the “twelve articles of the faith” — to one of the twelve apostles (Parussa, p. 406n23c). These twelve men were Christ’s closest disciples and teachers of his message. On varying traditions in the ordering of the Creed, see Bühler, “Apostles and the Creed,” and Epistle, pp. 145–46n36/3–5; and Gordon, “Articles of the Creed.”

Additionally, in Chapters 23–25, Christine allegorizes the classical goddesses as the figures of the Christian Holy Trinity: Diana (God the Father), Ceres (Jesus Christ), and Isis (the Holy Ghost). On this topic, see Birk, Biblical Wisdom, pp. 79–80.

For all twelve chapters, the Bibell translator stresses that every “trew Cristen,” “every Crysten soule,” or a similar term ought to believe in the articles, an injunction present in some, but not all, of the Othea’s chapters. The Bibell also numbers each article, which Christine begins but does not complete.

1 Dyane. On Diana, see Scrope Explanatory Note 23.1; see also Chapters 63 and 69.

8–9 sche varyaunt and chaungeable be. The Bibell’s more specific statement of the moon’s flaws replaces the general claim that there exists nothing so evil that it lacks some good property.

16 twelve articles of the feyth. See headnote to Chapter 23, above.

18–20 Fader of hevyn . . . agreable. Despite the fact that A/AI and D/DI copies lack specific reference to sin, the Bibell’s loose translation carries the sense better than Scrope’s rendering, which confuses God as lover of cleanness with “unclene love.”

21 beleve to every creature. The Bibell translator expands the usual sense of “le bon esperit” [the good spirit] to include every christened creature.

22 Sent Petre. St. Peter was one of the first apostles and first leaders of the early Christian Church; he is traditionally considered to be the first Pope. He is sometimes called “Simon Peter” and is not to be confused with the Apostle Simon (see 32.25).

CHAPTER 24

8–16 Ceres . . . . gete freindes. The Bibell’s glose clarifies his French source with added glosses and streamlining. The translator omits the naming of the land after Ceres and explicitly marks Ceres (whose art improves the earth’s yield) as the model for the good knight, even though the Othea shifts to suggest that the knight must be like the land that gives plentifully.

9 in tylthe. This specification is original to the Bibell translator; the Assembly, line 1710, similarly describes Ceres’ “craft of tylthe.”

16 Be liberall . . . gete freindes. On this maxim, see Scrope Explanatory Note 24.11. The Bibell renders the French found in A/AI and D/DI manuscripts, “acquerras” [acquire, or get], rather than the B reading “aras” [have] found in Scrope 24.11.

21 Seint Andrew . . . Dominum nostrum. St. Andrew, or Andrew the Apostle, was one of the first apostles and brother to St. Peter. The French Othea manuscripts attribute this line of the Creed to John and the fourth article in Chapter 26 to Andrew. There do not appear to be manuscript variants that would produce the Bibell’s reversal (see TM, pp. 297–301, 314). The Bibell translator’s choice may indicate his participation in an alternate tradition of the Creed; see Bühler, “Apostles and the Creed.” Compare Scrope 24.15; Parussa, 24.22.

CHAPTER 25

1 Isis. On Isis’s associations with fertility and agriculture, see Scrope Explanatory Note 25.2.

4 graffe. The Bibell translator makes explicit the chapter’s central metaphor: Christine compares the concept of grafting, the agricultural practice of transplanting a cut twig from one tree into a slit in another, with the knight’s acquisition of virtuous behavior (Parussa, 25.5 and 25.22: “ediffier” and “entee”); see also Hindman, Painting and Politics, pp. 91–93, on the illuminated miniature. By contrast, Scrope chooses the direct cognate “edifie,” which in English does not carry the twinned sense both of instruction and of grafting (OFD, edefiier; MED, edifien [v.]).

8 gryffes. Both Scrope and the Bibell translator take the French “cultivemens” (Parussa, 25.8) as a term for grafting, though the DMF, OFD, Godefroy (Dictionnaire de L’ancienne Langue Française) and Cotgrave (Dictionarie of the French and English Tongues) do not acknowledge this specific denotation for the French term, which more generally indicates the cultivation and care of plants.

11 cast hys loke to hyreward. This phrase may represent the Bibell translator’s attempt to capture “dit au bon chevalier et donne comparaison” [it is said to the good knight and given the comparison], a phrase found in A/AI and DI manuscripts, but curtailed in B/BI (compare Parussa, 25.9–10). The Bibell’s original texte stanza enjoins the reader to cast his “loke” toward Isis (25.2), plausibly to tie texte and glose together.

18 preyse. The Bibell illustrates the A/AI and D/DI readings of “louenges” [praise] over “bontez” [good deeds] in B/BI (Parussa, 25.19).

21–22 Seint Jamys the More. The designation “the more” distinguishes the Apostle St. James the Greater (brother of John) from the Apostle St. James “the Less;” these are distinctions in age or height, not importance.

CHAPTER 26

10–11 hornepype . . . baggepype. The Bibell uniquely translates “lire” [harp] and “fretel ou . . . flajol” [flute or rustic flute] (Parussa, 26.10–11) as “hornepype . . . baggepype.” Scrope translates as “harp . . . pipe or . . . floyte” and Wyer “harpe . . . frestell or pype.” Illuminated miniatures in B and B1 clearly depict a harp and flute, as does the woodcut in Pigouchet (Le Noir’s petitioners lack instruments; Wyer depicts a radiant Phoebus with a harp).

The Assembly, also influenced by some form of the Othea, depicts Pan playing the “lewde bagpype” (line 403), potentially evidence that the author knew the Bibell rather than Scrope’s translation. Generally, the instrument was associated with shepherds or other rustics, but I have not located another combination of Pan and the bagpipes elsewhere in Middle English. Chaucer’s Miller plays the bagpipes (CT I [A] 565); and Gower, CA 8.2476–83, mentions Pan piping and some lines later lists a reed instrument, a trumpet, the “cornemuse” (an early form of the bagpipe), and an early form of the clarinet. For a survey of the bagpipe’s history as a rustic, rural instrument, particularly in the fourteenth and fifteenth centuries, see Jones, “Medieval Bagpipe.”

16 he juged . . . moore to prase. Midas’s judgment in the Bibell follows the A/AI and D/DI manuscripts, which simply say “mieulx valoit le son du fretel” [the sound of the flute was better], without the additions of the B/BI manuscripts, “mieulx valoit et plus plaisoit le son du fretel que cellui de la harpe” [the sound of the flute was better and more pleasing than that of the harp] (Parussa, 26.15–16).

17–19 rude jugement . . . so rude a jugement. The Bibell and Scrope vary in this statement because the Bibell follows A/AI and D/DI manuscripts that emphasize rude judgment, whereas Scrope’s BI source criticizes first a rude judgment and then a foolish one.

20–21 sum myghty prince. The A/AI and D/DI manuscripts simply note “un prince”; B/BI adds “ou poissant homme” [Scrope: or a myghti man].

23 schold nott putt hys jugement in a foole. The Bibell translator may have had a corrupted manuscript or may have muddled the translation (the consulted Othea copies, including DI7, warn against following a foolish judgement); he also moves to the moralité the clarification that a foolish judgment is one not grounded in reason (see Parussa, 26.24–26).

27–31 The jugement . . . owte of reson. On Christine’s comparison of Midas to Pilate, see Scrope Explanatory Note 26.22–24. The Bibell translator emphasizes Pilate’s poor judgment as rude and unreasonable, in part by moving material from Christine’s glose to the moralité (see note 26.23, above).

33–34 Seynt Jhon made . . . mortuus et sepultus. St. John is the apostle and brother of St. James the Greater; he is often identified as John the Evangelist, author of multiple books of the Bible, though this is disputed by modern scholars. The Bibell swaps the lines attributed to John and Andrew in Chapters 24 and 26 of the French manuscripts; see note 24.21 above.

CHAPTER 27

5 Hercules. The source for both the narrative and the allegorization of Hercules as Christ derive from the OM 7.1681–951 and 7.1952–2068. See also Chapter 3.

7 Where trew love is, hytt scheweth. Proverbial: see Whiting L560 (with this citation alone).

8–13 Poetes tell . . . porter of hell. The Bibell includes some expansions (for example, identifying Proserpina as Ceres’s daughter) which do not have precedent in the French manuscripts consulted. Only the specification of Cerberus as the porter “of hell” stems from A and D/DI manuscripts (AI and B manuscripts lack “d’enfer”; BI contains it, but Scrope does not).

18 trew felowes. The A/AI and D/DI manuscripts consulted lack the term “d’armes” [Scrope: in armys] that appears in the B/BI copies; Pigouchet and Le Noir do contain “d’armes.”

22–27 ther abydyng . . . beleve feythfully. The Bibell translator’s original expansion underscores how Christ’s Harrowing of Hell resembles Hercules’s rescue of his friends, drawing clear correspondence between the narrative content and the interpretation. The OM 7.2004–68 provides Christine with the connection between Hercules and the fifth article of the Creed (Parussa, p. 408n27b).

28 Seint Phylypp. St. Phillip was an apostle of Christ.

CHAPTER 28

2 And hys disciples be holden to thee dere. This line directly translates the A/AI reading found in all D manuscripts, “Et ses disciples chiers tenus” [And his disciples held dear] (TM, p. 311 no.1). B/BI copies offer, “Et si disciple autorisiez” [And his disciple granted authority; OLH, p. 65: “and his disciples empowered”]. French “disciple” tends to refer to a student, but Scrope 28.2–3 interprets it to refer to Cadmus’s teachings.

18–19 Arestotle, takyng Alexandre . . . by clergye. The famous Greek philosopher Aristotle (384–322 BCE) served as tutor to Alexander the Great (356–323 BCE); Aristotle supposedly authored an advice text for Alexander, known as the Secret of Secrets, that circulated widely in the Middle Ages (but cannot be traced to his writings). Aristotle’s reputation was so strong that he is often referred to by medieval writers as simply “the philosopher.”

26 Seint Thomas. St. Thomas was one of Christ’s apostles, often called “Doubting Thomas” because he initially doubted the news of Christ’s resurrection.

CHAPTER 29

1, 6 fresche floures, tho floures. The term “floures” [flowers] evokes the Latin “florilegia,” literally a “gathering of flowers,” a term for books that compile selections from authoritative sources like the Church Fathers or pagan philosophers — for example, the Manipulus florum [Handful of Flowers], Fiore di virtú [Flowers of Virtue], Fleurs de toutes vertus [Flowers of All Virtues], etc. Christine’s sources, the CV, TDP and MF, are examples of florilegia.

2 Yo. On the goddess Io, see Scrope Explanatory Note 29.2; see also Chapter 25 on Isis, an alternate name for Io.

6 daunte. The verb “daunten” tends to be transitive and mean to subdue, control, or train someone or something; there is no intransitive version recorded (MED, daunten); “daunce,” as in “dance among those flowers” (that is, florilegia, collections of sayings or lessons from other authoritative books) could be a viable figurative reading but does not rhyme with “graunt” in 29.7.

11 comon woman. The phrase translates Christine’s “femme commune,” and both the French and English play on the sense of a “common woman” as a promiscuous woman, or as a woman whose talents benefit her entire community (MED, commune [adj.], senses 4 and 9b). The latter is the sense Christine stresses in the glose. Christine invents Io’s transformation into a “femme commune” to reinterpret the term and demonstrate how one can recuperate ancient stories by imposing an interpretive framework in which all fiction must be read on multiple levels (Parussa, p. 409n29b). On Christine’s interpretation of a prostitute as having a positive value, see OLH, pp. 66–67n42.

12 have schewed the troythe. The Othea’s “ayent mucié verité” (Parussa, 29.12) should be translated “had hidden the truth.” The Bibell translator renders “mucié” as “hidden” elsewhere (for example, 9.11 and 70.12); perhaps he instead intends to call attention to the ability of poetry to reveal the truth.

20–23 kunnyng of Yo . . . bodely and gostely. Christine’s glose aligns Io with exemplary literature and affirms the importance of the Othea as a collection of exempla (see Parussa, 29.21–25; OLH p. 66–67). The Bibell translator adds two original expansions: he addresses a broad audience beyond knights and insists that the lessons must be remembered to be morally and spiritually efficacious, perhaps building on Christine’s allegorie, which advises the good knight to have the examples “escriptes en sa pensee” [written in his thoughts] (Parussa, 29.32–33).

26–33 Yo . . . dei Patris omnipotentis. The Bibell contains several original expansions and makes Io an exemplar of man’s soul, rationalizing that both should delight in Holy Scripture, rather than identifying Io as the writing that man’s soul ought to enjoy.

32 Sent Bartholeme. St. Bartholomew was one of the twelve apostles.

CHAPTER 30

2 Marcurius. For sources for the story of Mercury’s theft of Io (the cow) from Argus (who has a hundred eyes), see Chapter 29; see also Chapter 25 on Isis, another name for Io.

8–34 The fable . . . . by feyr langage. The Bibell translation offers various original clarifications. One type identifies characters or interpretations clearly: Juno’s status as Jupiter’s wife (30.9), and Io as his concubine (30.11); and “that is to sey,” or “wyche is to understand,” followed by an explicit statement of what the narrative means on an interpretive level (30.29–33). Another type, in lines 13 and 18, reminds readers that the source is a fable and, therefore, these events are not historically true. Other lines seek to forge coherence in the story and chapter: 30.19–22 explain in greater detail the narrative jump from Argus watching the cow to Mercury’s arrival to deceive him; and 30.35–36 echo the texte to create broader overall coherence. The addition of “wherof the good knyght oweth to beware” in the opening of the moralyté similarly ties it to the glose.

28 mey not have hys entent and desyre. The French for this section in A/AI, B/BI, and D/DI indicates the wife’s attempt to prevent her husband access to his mistress (Parussa, 30.24–26; OLH, pp. 67–68), with the key verb being “adeser,” which has a sexual connotation (DMF, adeser [v.], sense I.A.3). If the Bibell translator’s source shared its reading with DI7 “aler et atouchier (acouchier?)” [go to and touch (have sex with?)], the verb may have been more explicit. Scrope mistakes the verb for one indicating deceit (30.15). Both medieval translators seem rather prudish, and even Pigouchet and Le Noir record a bowdlerized “advenir” [approach]. See also Schieberle, “The Problem with Authorial Manuscripts,” p. 116.

41–46 By the pype . . . the last jugement. The Bibell translator expands on his original to emphasize that man must believe in the articles of the faith, lest the devil accuse him at the Last Judgment.

46 hye . . . Cryst. The Bibell translator’s source almost certainly read simply “il” [he], as do A/AI and D/DI manuscripts; B/BI and thus Scrope replace the pronoun with “Dieu” [God]; Pigouchet and Le Noir replace the pronoun with “nostre seigneur” [Our Lord].

48–49 Sent Mathew. St. Matthew was one of Christ’s apostles; he is believed to be one of the Four Evangelists and author of the Bible’s Gospel of Matthew.

CHAPTER 31

21 James the Lesse, qui et frater enim erat. This Apostle James is referred to as “the Lesser” to distinguish him from James the Greater (see note 25.21–22, above). The Bibell translator inserts an additional distinction in Latin, which shows an awareness of the practice, begun by St. Jerome, of referring to James, son of Alphaeus, as “the brother of the Lord” (meaning “cousin”), a figure often identified with James the Lesser.

CHAPTER 32

6 Cassandra. On Hector’s sister, see Scrope Explanatory Note 32.3.

12 therfore seyth prudence. Although A/AI, B/BI, and the D/DI copies consulted all mention Cassandra’s wisdom just before advising the knight to resemble her, the Bibell translator (or his source) does not.

13–14 on fals worde . . . in a knyghtes mouthe. The Bibell translates the A/AI and D/DI reading that condemns lies specifically from a knight’s mouth; by contrast, B/BI (and thus Scrope) prohibit knights from exhibiting foolish customs and lies.

23–24 Sacrament of the awter . . . in forme of breed. In an original expansion, the Bibell translator foregrounds communion and the Eucharist.

32.25 Sent Symon. This figure is the Apostle St. Simon the Canaanite (not to be confused with Simon Peter or St. Peter; see 23.22).

CHAPTER 33

9–10 wurschep and solemply halowe . . . peryll of the see. While B/BI manuscripts simply say the knight should serve Neptune, A/AI and D/DI manuscripts clarify why: so that he may be helpful to him upon the sea. The Bibell translation shows influence of the latter, and the translator may have found in his source the recommendation to both serve and honor Neptune [DI7: servir et honourer].

15 praere of mouth. Like A/AI and D/DI Othea manuscripts, the Bibell refers to prayers of the mouth, not the B/BI prayers of the heart. The proverbial concern about whether mouth and heart always agree may have prompted Christine’s alteration (for example, Whiting M774 and M775).

19–22 By Neptunus . . . he axe hytt. The translator elaborates on his source, adding emphasis on the wretchedness of the world, its troubles and temptations, and the repentant soul’s assurance of God’s forgiveness if he only asks for it.

22 Sent Thadee. All French Othea copies consulted name St. Jude, and Mombello, TM, pp. 298–301, 311–14, does not mention Thaddeus as a variant, even though its use was common in the Middle Ages (see Scrope Explanatory Note 33.18). On variants in the Creed, see Bühler, “Apostles and the Creed,” and J. Gordon, “Articles of the Creed.”

CHAPTER 34

1 Attropos. On the Fate Atropos as Death and as misgendered as male in both Scrope and the Bibell, see Scrope Explanatory Note 34.2. See also Bibell Chapters 90 and 91.

6 He spareth nother hye nor lowe degré. Proverbial: see Whiting D101.

13 vycez. A/AI and D/DI copies of the Othea warn against bodily vices, while B/BI admonish carnal delights (compare Scrope 34.8).

15–16 As oure begynnyng . . . toward god. TDP, p. 928; Dicts, pp. 52.9–11 and 53.10–12.

17–21 As the good knyght . . . dey of jugement. While the Bibell translator preserves Christine’s allegorical association of Atropos and death with eternal salvation (see Scrope Explanatory Note 34.12–17), he also uses the threat of Atropos in Chapters 90 and 91 to encourage moral actions in the world that will preserve the reader’s life on earth (while also securing his place in Heaven).

22 Sent Mathye. This refers to St. Matthias, the apostle who replaced Judas Iscariot (whose betrayal led to Christ’s Crucifixion and to Judas Iscariot’s own suicide), though the biblical Book of the Acts of the Apostles suggests that Matthias had followed Christ from Christ’s baptism through His Ascension to Heaven after the Crucifixion.

CHAPTER 35

Chapters 35–44 allegorize the Ten Commandments. Campbell, Epître, p. 164, suggests that the citations of the Church Fathers may derive from a treatise on the Ten Commandments that has yet to be identified; Lemmens in OLH, p. 138 proposes Augustine’s Sermon 250 as Christine’s major source, but this sermon only lists the Ten Commandments (in a different order from Christine; see Augustine, Sermons on the Liturgical Seasons, pp. 123–24), without the elaborations on them that Christine attributes to Augustine. Cooper, “Fit For A Prince,” argues that Christine adapts and problematizes the commandments for aristocratic readers for whom activities like killing might be necessary to serve justice or their country’s needs.

The Bibell also includes in each moralité an emphasis on the behavior of the “trew” Christian.

12–13 Wherfore seyth prudence . . . nor assent therto. The appearance of this sentence in A/AI but not in B/BI, due to eyeskip, is one of the distinguishing variants among A and B copies of the Othea (TM, p. 294 no. 9). The sentence appears in some D/DI copies such as D, DI7, and Pigouchet and Le Noir, but eyeskip is a common copying error, and DI lacks it. See also Scrope 35.9 and Explanatory Note.

15 By Bellorophoun. Prior to this sentence, other consulted copies include a prefatory statement that announces the link of the allegories to the Ten Commandments (compare Scrope 35.11–12); the Bibell omits it, but each moralité lists the number corresponding to the commandment under discussion.

18–21 as seyth Seynt Augustyn . . . dew to God. Lemmens in OLH, p. 138, suggests Thomas Aquinas’s Summa theologica as the source for the specific content attributed to Augustine. In the preface to Book 6 and in Book 10.1 of The City of God (trans. McCracken et al.), Augustine discusses the divine worship due only to God. Christine’s term “latrie” (from Latin latria) stems from Augustine’s discussion and seems to have posed problems for English translators. The Bibell translation “devocioun of the hert” (35.19) seems to carry significant force and to grasp the sense of worship (though Gordon, pp. xliv–xlv, criticizes it); Scrope chooses “decré,” which carries a sense of legal force; Wyer simply opts for the cognate “latria.” The English cognate was used in religious texts of the late fourteenth and fifteenth centuries (MED, latria [n.]).

CHAPTER 36

9 strong, herd schoures of werre. The Bibell’s unusual phrase likely results from the A influence on D/DI copies, which record “fors estours et batailles” [intense combat and battles]. The Middle English “shour” can be used for military attacks and figurative storms of battle (MED, shour [n.], senses 3b and 5).

14 love and cherysch. The Bibell translator frequently uses doublets, but this one may have been in his source manuscript. DI7 records the unique French variant “amer et tenir chier” [love and hold dear], which is remarkably close to the Bibell. The rearrangement of Christine’s content that follows seems to be the translator’s own contribution.

18–19 seyth thus the philisophre Rabyoun . . . unto thee. For the source of the attribution, see Scrope Explanatory Note 36.15–17. In fact, the philosopher’s name is Zenon, and he is most likely identifiable with “Zeno of Elea (ca. 490–ca. 430 BCE), a member of the Eleatic School, whose members questioned everyday perceptions of reality” (ed. Sutton, Dicts and Sayings, p. 123n7.1).

CHAPTER 37

7 Lamedon. For sources, see Scrope Explanatory Note 37.4.

10 Cholchos. Colchis was located in the western area of the modern-day country of Georgia; it is Medea’s homeland and where Jason won the golden fleece.

16 fyrst Troye. The city of Troy was twice destroyed by the Greeks, and this refers to its first destruction; the altercation that leads to the second destruction occurs during Hector’s lifetime after his brother Paris kidnaps Helen of Sparta, and these narrative events are treated in later chapters (e.g., 73, 75, 85, 97, etc.).

20 tonge. This term is an A/AI and D/DI variant; compare Scrope 37.14, “mouth” (and see Scrope Explanatory Note 37.14 on sources).

21–26 As the good knyght . . . . the feste. The idea of keeping Sunday holy was a commonplace of Christian tradition by the Middle Ages. For Christine, Laomedon exemplifies arrogance, which she links to the arrogance of disregarding God’s commandments, a lesson that could apply to all Ten Commandments (Parussa, p. 414n37d). The Bibell simplifies and rearranges Christine’s allegorie to assert that the narrative signifies the need for self-restraint against all sin, especially on the Sabbath. The Bibell translator (or his source) also omits the citation of Augustine, without precedent in DI copies.

CHAPTER 38

18–21 Neverthelesse . . . gret craves. The Bibell translator expands slightly, with more detail and the reference to what “fortuned.”

29 walles. The Bibell translator confuses Christine’s “morier/mûre” [mulberry (tree)] with “mur” [wall], here and at 38.47, but he understands that the meeting place and symbol of the lovers’ unhappiness should be the same thing. Compare Scrope 38.20, 33, and Explanatory Notes.

30–41 When Thesbe . . . . hys swerd. The Bibell translator expands on and rearranges the events. Christine’s narration of Pyramus’s discovery of the soiled wimple explains the lion’s role; the Bibell translator offers a linear narrative.

48 of a lytle hast comyth ofte gret myscheff. Proverbial: see Whiting H170. The French texts read “par petite occasion” (B/BI) or “par petite achoison” (A/AI, D/DI), synonyms for little reason or justification (Scrope, 38.34, chooses the direct Middle English cognate). The Bibell translator’s choice of “haste” indicates his interpretation of Pyramus’s overly hasty action. Gower, CA 3.1430 and 1447, offers another example of Pyramus as “folhaste.”

CHAPTER 39

1, 3 Esculapyoun, Cyrses. Christine uses the medical authority and mythological enchantress to stand in for conflicts between medicine and sorcery; see Scrope Explanatory Note 39.2 and Chapter 98.

9, 12 cunnyng, medycynes. The Bibell translation reflects the A/AI and D/DI readings of “la science” and “medecins” instead of B/BI “l’art” and “phisiciens” (Parussa, 39.7, and 39.11).

11–12 bodely helth . . . bodely sykenes. The Bibell translator inserts both instances of “bodely,” perhaps to emphasize the distinction between the physical and the spiritual that appears only once in Christine’s allegorie (Parussa, 39.27).

24 temporell. Another insertion by the Bibell translator, perhaps to call attention to spiritual versus corporeal and worldly matters.

24–25 and execute dewly ageyn hem the law after that thei deserve. Like some of the Bibell translator’s other additions, this insertion focuses on legal issues.

27–28 the holy Gospell . . . gladio peribit. Apocalypse 13:10, with the Bibell translator’s unique modification resembling Matthew 26:52. All French manuscripts copies that I have consulted ascribe the biblical citation to Luke (possibly a mistake for John, the author of Apocalypse). The Bibell’s citation more closely resembles Matthew, perhaps indicating the translator’s awareness of the Vulgate and his assumption that “Luke” was an error for another Gospel source that required correction.

CHAPTER 40

7 deth of Achyllez. See Scrope Explanatory Note 40.4 and also Chapter 93.

21–23 wyche comyth . . . forboden. This material is the Bibell translator’s original insertion.

24 doo no lecherye. B1 and BI both read: “Tu ne feras point de mechié” (Parussa, 40.24–25). Parussa, pp. 415–16n40b, attributes to Christine the neologism “mechié” from the Latin “moechari” [to commit adultery]. The term seems to have caused confusion for copyists and translators. Some manuscripts read “meschie” (A, B), or “meschief” (AI). D has “mechie,” but DI copies might have “meschie” (DI) or “meschief” (DI7, Pigouchet, Le Noir). Scrope translates as “do no myschef” (40.17–18); the Bibell’s rendering suggests the translator’s familiarity with Latin root. See also Scrope Explanatory Note 40.18.

24–26 Ysodre seyth . . . membrez of generacioun. Isidore of Seville (ca. 560–636), one of the Church Fathers and an influential theologian and historian, is best known today for his encyclopedic reference work Etymologiae [Etymologies]. For the source, see Scrope Explanatory Note 40.19. The Othea manuscripts only mention fornication outside marriage; the warning against “unlefull” sexual activity “bothe inne and owte of maryage” is the Bibell translator’s addition.

CHAPTER 41

5 fals naturall, froward inclinacioun. Christine’s glose and allegorie discuss the inhuman level of Busiris’s cruelty, and the Bibell translator inserts similar reference to it as unnatural in his texte, as if identifying a central theme to bind together the tripartite chapter. The Prohemye’s focus on the natural order of the world suggests that the translator constructs ideal behaviors as “natural” and undesirable ones as unnatural to dissuade readers (for example, Proh.8–14, 26–30).

10 sacrafice. The French texts, including the DI copies, specify that Busiris killed his sacrifices “de couteaulx” [with knives] (Parussa, 41.9).

12 ageyn all bounteose prowes of chivalrye. This is the Bibell’s gloss on Christine’s “contre toute bonté” [against all goodness] (Parussa, 41.13).

CHAPTER 42

7 lewd Leandre. Although “lewd” can mean foolish or misguided, the translator’s addition of references to bodily pleasures in 42.25–26 and 42.29–30 suggest that “lewd” should here be read as lascivious, or driven by fleshly desires; see MED, leued (adj.), senses 2a and 2e.

25–26 delyte of bodely lust . . . hys body. The Bibell translator inserts these references the body (anticipating the explicit “delyte” in the philosophical citation).

36–37 Testis falsus . . . non effugiet. Proverbs 19:5.

CHAPTER 43

7 Then long wrong to meyntene and after hyt repent. On the difference in Scrope’s BI source and the Bibell’s DI source as resulting in their alternate translations, see Scrope Explanatory Note 43.4.

28 sixte. Although all major manuscripts (A/AI, B/BI, and D/DI) record this as the sixth commandment, the content reflects the ninth.

CHAPTER 44

14–15 when the dew falleth in the mowrootyde. A/AI and almost all D manuscripts contain the equivalent French phrase, which is omitted from B/BI and thus Scrope’s translation, likely due to an eyeskip error (TM, pp. 294–95 no. 10, 312 no. 9; Parussa, p. 418n44b).

16–18 Wherfor seyth Othea . . . the world owtward. The Bibell translation is slightly convoluted: the text should convey that because others rejoice in his virtues, the good knight must not show sadness but must maintain a joyful countenance (and, implicitly, be a good example); see Parussa, 44.17–19.

CHAPTER 45

2 lust innaturall. The Bibell translator reinserts a common antifeminist view of Pasiphaë’s desires as unnatural (for example, OM 8.718).

10 Mynotaurus, wyche was halfe man and halfe boole. The name and description of the Minotaur appear in A/AI and consulted D/DI copies but not in B/BI, perhaps due to eyeskip (see Parussa, 45.9–10). Bühler, Epistle, p. 158n56/30–57/1, calls the details an expansion, attempting to situate the Bibell within the later print tradition, because Pigouchet, Le Noir, and Wyer all contain the text. However, the details are simply evidence of a shared reading in D/DI manuscript sources.

17 ylle and viciosely disposed. The A/AI and D/DI manuscripts read “vile condicion” [lower-class/contemptible condition] rather than the B/BI “tele condicion” [such condition]; compare Scrope 45.11.

19–20 Galyeen . . . Clempare. Instead of an authoritative citation, Christine counters Pasiphaë’s negative example with one of an intellectually accomplished woman. The Greek physician Galen (ca.129–ca.200), was considered the most authoritative medical writer throughout the Middle Ages; Cleopatra has not been identified. For more detail on sources and spelling variants for “Clempare,” see Scrope Explanatory Notes 45.13–15 and 45.14.

45.30 prophete Jeremye. The Bibell adds the detail “in the spryte of God.”

CHAPTER 46

7 Kyng Adrastus. On the king of Argos, see Scrope Explanatory Note 46.4. The Bibell imports to the texte the notion articulated first in Christine’s glose that the good knight should mirror his behavior according to this exemplum; the translator’s glose more specifically clarifies what to remember and avoid doing.

9 knyghtes aventurose. A/AI, BI, DI manuscripts, and French and English early printed editions consulted read “chevaliers errans” [knights errant], contrasting overwhelmingly with the B manuscripts B1 and B, which omit “errans” (Parussa, 46.8).

15 asondre. A/AI and D/DI manuscripts and early printed editions consulted stop the sentence here, but B/BI continue to add “et entre eulx mist bonne paix” [and between them made a good peace].

17–28 And when . . . . of hys doughters. The Bibell makes several expansions and clarifications. Compare Parussa 46.18–31; OLH, p. 81; Scrope, 46.13–23.

23–24 the kyng ded, Polynytes and Thydeus sleyn. The expected French is “les .ii. gendres du roy mors” [the king’s two sons-in-law dead] (Parussa, 46.25–26; OLH, p. 81). The translator clearly understood that both of Adrastus’s sons-in-law died and that Adrastus survived (46.25–26); it is unclear what “the kyng ded” is meant to convey, unless it refers to Etiocles, who is reported dead in the Bibell’s next sentence. Christine does not provide the men’s names, so the translator is adding glosses, and he or the scribe may have introduced errors here.

25–26 ther remeyned . . . butt thre. On the survivors and scribal confusion, see Scrope Explanatory Note 46.19.

29–30 in the begynning he remembre the end therof. Proverbial: see Whiting E84. The Bibell translator substitutes this commonplace wisdom for the more general French manuscripts’ advice to the knight to take counsel.

41 good and holy meditaciounz. The Bibell translator uses a doublet to translate the reading in the majority of Othea copies consulted: “saintes meditaciouns.” Of the manuscripts consulted, only B1 reads “en Dieu et en saintes meditacions”; the similarity of “good” and “God” is purely coincidental.

CHAPTER 47

1–7 Of god Cupide . . . . be nott feynt. The idea that love ennobles the man and spurs him to good, chivalrous deeds is a commonplace of courtly poetry. The Bibell translator alters the texte to emphasize loving within measure (suggested in Christine’s glose, Parussa 47.10, but not in his own), and he uses Mars’s name, though Christine only refers to him as “dieu de bataille” in the texte (Parussa 47.5) and then allegorizes him as Christ (Bibell 47.19). See also Scrope Explanatory Notes 47.1–4, and see Schieberle, Feminized Counsel, pp. 181–82, on the Bibell translator’s view of masculinity.

20–21 redempcioun of mannes soule . . . uppon the Crosse. The Bibell expands the discussion of Christ’s redemption of mankind.

22–25 Seynt Barnard . . . by me. Christine cites Bernard of Clairvaux, but see Scrope Explanatory Note 47.14–19 for the actual source. The Bibell manuscript shifts some material: Christine’s God the Father tells the sinner to let Christ take his place, and then Christ speaks the line attributed to “all mighty God” in the Bibell (compare Parussa, 47.26–27), possibly due to eyeskip by scribe or translator.

26–28 Non corruptibilibus . . . Jhesu Crysti. Copies of Christine’s Othea, including DI7, read “incontaminati et immaculati Jhesu Cristi,” an alteration of the Vulgate word order “immaculati Christi et incontaminati” (Parussa, 47.31–32). The Bibell restores the Vulgate ordering of the adjectives.

CHAPTER 48

2 Of the ravyne, sodenly Corinis to slee. On narrative sources and interpretations, see Scrope Explanatory Note 48.1; on the important distinction between the raven and the crow (Chapter 52), see Scrope Explanatory Note 48.3.

7 For an hasty man wanteth never woo. The claim sounds proverbial; compare Whiting H159, H161, and H166.

21–23 therfore seyth prudence . . . for flaterye. The Bibell’s translation follows A/AI and D/DI readings that focus on the ill that comes from delivering bad news, without the discussion found in B/BI manuscripts (and thus Scrope 48.16–17) on the topic of the prince’s ire, an additional warning against flattery, and the notion of the small rewards for one’s efforts (Parussa, 48.23–25).

28–39 seyth Seynt Austyn . . . . hys operaciouns owtward. The association of the senses with gates, doors, and entryways of the soul is widespread in the Church Fathers and religious writings; it seems to have been commonplace by the fourteenth century. For more, see Scrope Explanatory Note 48.22–33.

The Bibell rearranges the ordering of the commentary.

41 Omni. Most D/DI copies consulted contain the Vulgate reading “Omni”; DI7 — the copy generally closest to the Bibell — reads “Cum” instead, but the variant does not affect the Bibell (see also Scrope Explanatory Note 48.34–35).

CHAPTER 49

6 better is the kernell then shyll. Proverbial: see Whiting N190. The Bibell translator adds to the texte material from Christine’s glose (translated in Bibell, 49.12); see also Scrope Explanatory Note 49.8.

7 Ryght soo excedyth honour all havour. Proverbial: see Whiting H447 and R122.

9 worldly. The Bibell translator inserts “worldly,” perhaps to parallel the moralité’s arguments.

13 felicité. B/BI manuscripts read “pensee et felicité” (thought and felicity), but the Bibell follows the A/AI and D/DI copies that simply offer “felicité.” The Bibell translator adds that this felicity refers specifically to the acquisition of riches.

15–16 Better is poverté . . . ryches transitorye. On the variants between Scrope and the Bibell here, see Scrope Explanatory Note 49.10–12.

17–18 Juno . . . schold specially dispise. The different phrasing of the Bibell and Scrope in the first lines can be traced to the shorter A/AI manuscript readings that occur in DI manuscripts, whereas B/BI feature a slight expansion. The emphasis on “werldly” goods is the Bibell translator’s own, highlighting an element of St. Bernard’s statement (for the source, see Scrope Explanatory Note 49.15–17).

19–22 O ye chyldren . . . when you dye. The Bibell translator chooses the gender-neutral plural of “chyldren” for “filz” [son] and inserts the sense of durability (49.19–20).

22 lyghtlyer. The Bibell’s adverb “lyghtlyer” reflects “plus aisiement” [more easily] which appears in the A/AI and D/DI manuscripts consulted. Compare Scrope 49.18 and Explanatory Note.

CHAPTER 50

1 Amphoras. On sources, see Scrope Explanatory Note 50.1; see also Chapter 46.

6–7 Better . . . . to late. Proverbial: see Whiting C448, R84.

19–20 philosophe Solin . . . not use hytt. On the source, see Scrope Explanatory Note 50.10–11. Due to an eyeskip error, the printed editions omit the text between the first “le conseil” to the second (Parussa, 50.14–15), including the attribution to Solin. DI7 also is unlikely to be the direct source: the scribe first writes that a wise man’s counsel is profitable to the man who will hear it, and, without striking the error, then adds the correct phrasing. None of these alterations influence the Bibell.

22–24 hooly doctrine . . . in no wyse. The Bibell translator rearranges word order to underscore the links between counsel and holy doctrine, the good knight and man’s soul.

CHAPTER 51

1 Saturne. See Chapter 8. On Saturn and speech, see Desmond and Sheingorn, Myth, Montage, & Visuality, pp. 60–63.

5–7 Overmykle speche . . . . know a foole. The Bibell translator expands on Christine’s warning against speaking too much, in part by adding a proverb similar to the one cited in the glose. See also Whiting H193 and F401.

8–9 slow . . . sadde and stable. The triplet may be the result of the poet’s DI source; the A/AI and D/DI shared reading is “lente, tardive et saige” [lethargic, slow, and prudent], instead of the B/BI reading “lente et tardive” [slow and unhurried]; compare Scrope 51.5.

12–13 sage phillosophre . . . the foole knowen. For the maxim and manuscript differences, see Scrope Explanatory Note 51.8–9.

14–17 Whereas . . . reason askyth. The Bibell translator inserts the warning against backbiting and slander; Christine’s only suggestion of such topics is her glose admonition against misspeaking, which the Bibell translator omits (Parussa, 51.10).

17–23 seyth the doctour Hew of Seynt Victour . . . . sleeth many persons. Christine attributes this saying to the Didascalicon, which was written by Hugh of Saint-Victor (1096–1141), a scholastic theologian and Augustinian canon at the Abbey of Saint-Victor in Paris. For the actual source, see Scrope Explanatory Note 51.11–16.

20 governoure. The Bibell translator’s “governoure” [captain] mistranslates the French “gouvernail” [rudder].

CHAPTER 52

1 the crowe. See Chapter 48 and Scrope Explanatory Note 52.1.

6 cranke. The word is not attested in the MED, but OED, crank (adj.1), sense 2 provides the definitions “in high spirits,” and “disposed to exult or triumph,” which seems a good fit for the raven in the present moment.

8 crow . . . raven. The Bibell strives to distinguish raven from crow throughout the glose, whereas Scrope relies on pronouns that lead to confusion (see Scrope Explanatory Note 52.1).

CHAPTER 53

2 in ernest nor in game. This phrase, meaning “seriously or lightheartedly (playfully)” (MED, ernest [n.], sense 1b), is a common trope and a prominent critical paradigm in fourteenth-century literature after Chaucer’s usage in the Canterbury Tales. The Chaucerian narrator, prior to telling the bawdy Miller’s Tale, excuses himself from blame for the content if the reader chooses to continue reading by noting that one should expect ribaldry from the churlish Miller narrator and that “men shal nat make ernest of game” [people should not take seriously a lighthearted joke] (CT I[A] 3186). Similar juxtapositions of “ernest” and “game” appear elsewhere in the CT, in Gower’s CA, and Lydgate’s TB. Of course, the terms are not mutually exclusive, and all of these texts frequently transmit serious messages through entertaining or comedic narratives. The appearance of the phrase in the Bibell may indicate that the translator views his project within the same English literary context.

6 Ganymedes. Christine confuses the fates of Ganymede and Hyacinthus; see Scrope Explanatory Note 53.4.

9 berre of yren. See Scrope Explanatory Note 53.6.

22–23 no symple persoun . . . penaunce. The Bibell follows the A/AI and D/DI reading “nulle simple personne . . . penitence”; B/BI contain “nulle povre personne,” and lack mention of “penitence” (in B1, “povre” seems scored for removal, but the word is visible and not stricken thoroughly).

24–25 Ubi multa . . . . non penitebis. The Bibell records two separate Latin quotations, a practice indicative of A/AI, B1, and D/DI manuscripts; by contrast B/BI and Scrope combine the two. For the Latin sources, see Scrope Explanatory Note 53.15–19.

CHAPTER 54

5–6 A good dede . . . . doon ageyn therfore. Proverbial: see Whiting T533.

15 coude. The Bibell omits a description of Medea’s mastery of enchantment: Scrope and the other manuscripts and early printed editions consulted, including DI7, call her “souveraine maistresse” [Scrope 54.11: sovereyne maistres].

21, 23 unkynd and forgetefull. The Bibell translation does not adhere to any French texts consulted, which use terms for ingratitude, disloyalty, and a lack of appreciation (Parussa, 54.24–27). The translator instead represents Jason’s ingratitude as “unkynd” or unnatural, in both glose and moralité.

28 unkynd. Again, the Bibell translator renders Christine’s “ingrat” [ungrateful] as unnatural.

31–34 For as seyth . . . ryver of mercy. The Bibell leaves a space for the translation of “ruissel” [river], perhaps indicating his difficulty translating the word, which does not appear elsewhere in the Othea.

CHAPTER 55

1 Gorgoun. Another name for Medusa; see Scrope Explanatory Note 55.1.

22–33 rewlers . . . . as thei dyd before. The Bibell translator significantly expands this section to focus not on the impersonal city becoming a serpent (or negative model), but rather on the city’s rulers leading the community astray. He also establishes Perseus as a competing “kyng or sum other prynce or grett estat of good condicioun,” who drives out the “fals rewlers,” “myschevous lyvers,” and “viciose guyders” of the city. More explicitly than Christine or Scrope, the Bibell emphasizes ruling a city properly.

41, 42 worldly. The Bibell translator’s additions explicitly juxtapose worldly delights with spiritual perfection.

CHAPTER 56

5 Tyme overslept. This may be a variant on Whiting T325, on misspent or lost time that cannot be recovered.

6 thi fader Mars. The Bibell translator retains Christine’s fictionalized genealogy that presents Hector as the son of Mars (for example, Chapter 1.5), even though Christine does not emphasize this lineage beyond Chapters 1 and 11.

56.9 on a tyme. The Bibell’s text may derive from the unique variant witnessed in DI7, which originally read “une ffois” [one time]; the term appears at the beginning of a line, and at the end of the previous line, the scribe has added the typical reading “une nuyt” [one night] as a correction but without excising “une ffois” (fol. 90r).

12–17 chyeff ferrour . . . . that defaute. This section marks a common variant in arrangement and content in which the A family differs from the B family of Othea manuscripts (TM, p. 313 no. 11), and the D/DI manuscripts follow A readings. A/AI and D/DI identify Vulcan in the middle of the sentence, and they both refer to him as “fevre des dieux” [smith of the gods] and note that he forges “fouldres,” a term typically used for lightning that can also mean a thunderbolt (Godefroy, Dictionnaire de L’ancienne Langue Française, foudrer). By contrast B/BI name Vulcan after the capture of Mars and Venus, and they describe him as “fevre de cieulx” [smith of the heavens]. Additionally, B/BI copies add reference to the lovers’ shame at being caught.

16 loughe and had a gret disport. The Bibell captures the sense of Christine’s “s’en rioit” [laughed] more accurately than Scrope, who mistakenly refers to “such rioterys” (see OLH, p. 90; compare Scrope 56.11 and Explanatory Note).

17 defaute. After this sentence ends, B/BI manuscripts note an interpretation based on “arquemie” [alchemy], and DI copies mention both “arquemie” and “l’science d’astronomie” [the science of astronomy]. The Bibell translator (or his exemplar) omitted the interpretation in question, but it does appear in DI7. By coincidence, D also lacks the reference.

23 the knyght schold beware of espying. The Bibell translator replaces Christine’s more poetic image with a direct statement; no French manuscript consulted contains a similar reading.

25–32 seyth Seynt Leon the Pope . . . . diligently inclynyng. Pope Leo I (ca. 400–461), also called Leo the Great, was a Doctor of the Church.

32 diligently. The word appears in the Bibell because A/AI and D/DI manuscripts contain “plus diligement encline” [most diligently inclined], but B/BI manuscripts, and thus Scrope, omit “diligement” (Parussa, 56.37–38; Scrope 56.25).

CHAPTER 57

8–9 Thamaris . . . of werre. While some manuscript readings account for the divergent word order used by Scrope and the Bibell translator, no French source consulted specifies “of werre.”

18 byfore hym. A/AI and D/DI copies read “devant lui” [in front of him], while B/BI read “en sa presence” [in his presence] (Parussa, 57.22; Scrope, 57.16), showing that even seemingly minor differences affect the Scrope and Bibell translations.

20 myghty. A/AI and D/DI manuscripts record “puissant” [powerful], while B/BI read “gran” [great] (compare Scrope 57.18).

22 he disprase . . . lesse then he is. The Bibell loosely translates the French “que ja ne soit si oultrecuidez qu’il n’ait doubte que mescheoir lui puist par aucune fortune et par mendre de soy” [that he never be so presumptuous that he not have fear that he could come to grief by some misfortune and by (someone) lesser than himself] (Parussa, 57.26–29). Although the translator does not proceed word for word, his sense is more accurate than Scrope’s 57.20–21 (see also OLH, p. 91).

28–31 seyth Seynt Jhon Cassyan . . . stand and endur. John Cassian (ca. 360–c. 435) was a Christian monk, ascetic, mystic, and theologian.

CHAPTER 58

1, 15–16 Lett never thi wyll overcome thi wytte. Proverbial: see Whiting W268 and W419.

5 Medee. On Jason and Medea, see Chapters 37 and 54 (and notes above), and Scrope Explanatory Note 58.4.

8–16 Medee . . . . overcome hys wytte. The Bibell translator introduces a number of glosses: identifying Medea as the daughter of the king of Colchos, identifying Jason again as Greek, and mentioning elements of the broader story of the Golden Fleece and Jason’s betrayal of Medea. The translator also shifts the contrast between reason and “fol delit” [foolish pleasures] (Parussa, 58.3, 58.15) to oppose the more general force of will with reason, perhaps in anticipation of the moralité’s focus on the will, which he alone specifies as the will of the flesh versus the wit of the soul (58.19–20).

20–23 for the wyll . . . of the devell. On the source, see Scrope Explanatory Note 58.15–20. The Bibell translator inserts an attribution to Scripture and significantly abridges Christine’s statement; he also focuses on man’s relationship to God the creator, rather than to Christ’s sacrifice, as put at risk by willfulness (compare Parussa, 58.22–29; OLH, p. 92; Scrope 58.15–20).

23–25 Virga atque . . . . matrem suam. The major French manuscripts of A, AI, B, and B1 contain the error “dimitum,” which renders the phrase unintelligible (Parussa, p. 427n58e). Some copies correct the error: the Bibell, DI7, Pigouchet, Le Noir, and Scrope’s MS S; D leaves a space.

CHAPTER 59

9 grett geaunt. The conflicting representation of the giant as “grett” in the Bibell versus of “foul stature” in Scrope (59.6) occurs because of the DI manuscript variant: DI contains “grant estature” [large stature], and DI7 “merveilleuse estature” [astonishing stature], while A/AI, B/BI, D, and Pigouchet and Le Noir have “laide estature” [foul stature].

10 grett jelousye. A/AI and D/DI manuscripts contain details not in B/BI or in Pigouchet and Le Noir, namely “en grant jalouzie fut le geant d’Axis et de Galatee” [the giant was in a state of great jealousy over Acis and Galatea]. The text in B/BI and the printed editions do not match exactly and thus likely occurred due to different errors of eyeskip.

15–16 he bewar . . . aweytyth hym. Unknown source; Whiting W45 is a broadly similar proverb. A/AI and D/DI manuscripts, and the Bibell, warn the knight to guard against being surprised by someone who has the power to do it (surprise him); in contrast, B/BI warn about someone who has the power and desire to grieve him.

22 lyff everlastyng. This is a clear example that the Bibell translator did not consult the sixteenth-century editions, which transmit an error for “le eternité pardurable” [the everlasting eternity]. Pigouchet and Le Noir read “la trinité de paradis” [the Trinity of Paradise], a corruption that may originate from a copying error like DI’s “latrenité pardurable” [the everlasting Trinity].

23 sicut. The Bibell’s use of “sicut” instead of the Vulgate’s “velut” is not attested in the consulted manuscripts or printed editions. Compare Scrope 59.19.

CHAPTER 60

1 Discord. On this narrative and its sources, see Scrope Explanatory Note 60.1; see also Chapters 68, 73, and 75.

24–27 of wyche jugement . . . . he flee discorde. Some differences between the Bibell and Scrope 60.20–23 are due to the Bibell’s following A and D/DI readings: lacking B/BI “poetique” [Scrope: poetikly]; advising the reader to “fuyr” [flee] Discord rather than B/BI “se . . . garder” [guard himself] against her; and omitting the B/BI warning not to “mouveur des riotes” [Scrope: to meve riotis]. The Bibell’s repetition in 60.24–25 that the judgment of Paris precipitated the fall of Troy seems to be his addition of a commonplace observation.

31–34 seyth thus Cassyodre . . . schame. MF Discordia q, fol. g2r b, attributed to Cassiodorus but actually a combination of quotations, including Seneca’s De Ira [On Ire]. CV, fol. 85r, attributed to Sidrac; Larke, fol. 27v. Similar warnings appear in Chaucer’s Tale of Melibee (CT VII 1480–87), including an attribution to Seneca but also one to a “comune sawe.”

In warning that striving against one’s “felow” is madness, the Bibell translator corrects an error that appears in nearly all consulted Othea copies. The MF records “parem” [peer, equal] and the CV “pareil” [equal], but Christine warns about striving against “paix” [peace] (only the Chantilly AI manuscript, cited in Parussa, p. 364n60/41, correctly has “pareil”). Rouse and Rouse, “Prudence,” p. 197, posit that Christine used both the CV and MF and that her MF manuscript read “pacem” instead of “parem.” It is worth noting that the quotation appears in the CV under the heading “paix.”

31 blemesch. The term translates empeschemens [obstacle, hindrance]. The Bibell translator elsewhere renders the verb form “empesché” as “enpeched and letted” (1.100) and “encombred” (79.29), so he is familiar with the root meaning. Perhaps he considered “blemesch” a suitable noun translation (MED, blemishen [v.], sense 1a, can mean to “impair” sight or the mind).

CHAPTER 61

9–10 barons of Grece . . . ile of Cholcos. The Bibell expands to identify the Greeks and situate the events of this chapter after the search for the Golden Fleece.

20–22 seyth Seynt Gregore . . . here intent. Christine attributes this statement to Gregory, but see Scrope Explanatory Note 61.16–18 for further discussion.

23 Cito . . . capud vestrum. Christine’s Othea and Scrope’s Epistle both quote Joel 2:13 but misattribute it to Joel 3. The Bibell uniquely replaces that quotation with Joel 3:4.

CHAPTER 62

7 Semele. On Christine’s source, see Scrope Explanatory Note 62.4. DI7 has a unique variant texte that does not affect the Bibell translation: it warns against embracing love without protecting one’s secrets — either evidence of the scribe’s confusion or his wry sense of humor, given that Semele dies in Jupiter’s fiery embrace (see TM, p. 99, for the text).

11 for pure joye. The Bibell’s unusual variant describing Semele’s reason for bragging plausibly stems from its DI source; DI7 alone states that she bragged because she was well loved “et comme joyeuse” [and like a joyful person].

12–13 hyt was but disceyte . . . hertely love. This line offers an example of how the English translators differently interpret the same complex French line. With no major variants, the French B/BI and D/DI present this reading: “Adont la deesse dist a celle qui garde ne s’en prenoit de la decevance que de rien ne s’estoit ancore apperceue de l’amour” [Then the goddess (Juno) said to her (Semele), who did not anticipate the deception, that she still knew nothing about love] (Parussa, 62.13–15; see also OLH, p. 96). In other words, Semele is unaware that Juno is tricking her and implying Semele knows nothing about love (in order to get Semele to invite her own death). Both translators struggle with Christine’s complex grammar: Scrope (62.9–10) expresses Semele’s lack of awareness of the deception but misses Juno’s dismissal of her boasting (you know nothing) to convince Semele to follow her advice; the Bibell translator focuses on the deceit but translates as if Jupiter is deceiving his lover, giving Semele a different motivation to heed Juno’s advice.

23 Many exposiciouns. The Bibell translator reduces the “many exposiciouns” by omitting the reference to astronomy and streamlining the lesson to focus on how unrestrained love causes deceit to multiply, a different lesson than Christine’s warning that a mistress might be deceived by her lover’s wife in such a way that the lover inadvertently causes the death of his mistress (see Parussa, 62.30–33).

29 counceyll. The Bibell translator’s choice of “counceyll” seems his interpretation; A, AI, and D/DI have “ses bonnes pensees” [his good thoughts] (Scrope 62.29), while B/BI have “ses pensees” [his thoughts] (Parussa, 62.42).

31–34 We owe not . . . mey come. The Bibell translator omits Christine’s citation of Augustine’s Livre des brebis [Book of Sheep], and he also omits “diligence,” the misreading for the MF “vigilantia,” even though both appear in D/DI copies. See Scrope Explanatory Note 62.31–34.

CHAPTER 63

1 Dianes. On Diana’s association with the hunt, see Scrope Explanatory Note 63.1. See also Chapters 23 and 69.

63.5 wold not geve a straw. Proverbial: see Whiting S810.

17–18 wyse man Salomon . . . non comedit. Christine clearly notes that this statement is uttered about a wise woman. The Bibell translator takes it to have been said by Solomon about a wise man; Scrope assumes the wise man himself to be speaking.

CHAPTER 64

12 yreygn. Both the Bibell translator and Scrope choose a cognate for the French “yraigne” [spider]; by contrast, Wyer opts for “attercoppe,” of Old English origin.

13–14 gave her . . . no valew. A/AI and D/DI copies, like the Bibell, report narrative events, but B/BI and Scrope provide direct speech from Pallas, a distinguishing feature of the divergent manuscript traditions (TM, pp. 295 no. 12, 313 no. 12; compare Parussa, 64.11–13; Scrope, 64.9–10).

23–24 as seyth Seynt Austyn. The Bibell (or its source) neglects to name the source text as Book 12 of Augustine’s The City of God, cited in all other consulted versions of the Othea.

25 froward soule. This term indicates that the Bibell clearly was not working from Pigouchet or Le Noir, whose editions erroneously refer to the “ame parfait” [perfect soul] instead of the reading in all consulted manuscripts of the “ame perverse” [willful/perverse soul].

CHAPTER 65

3–4 Remembre of Adonius . . . . hert aslake. The Bibell gives a more detailed account of Adonis’s death, emphasizing the rending of his body. The term “inconveniences” (65.12) carries the sense of “harm, damage,” or “harmful incident” (MED, inconvenience [n.], sense 1a). In the injunctions to remember this story (65.3 and 65.13–14), the Bibell translator also insists that readers must reflect on the exempla and be prepared to apply lessons to their own life choices, a sentiment that Christine does not make explicit here.

3 Adonius. On sources, see Scrope Explanatory Note 65.3; see also Chapters 63 and 69 on dangers of hunting.

4–5 And that . . . . all to-schake. Gordon, p. 101n4, flips these lines, noting that they are “transposed in the MS” by comparison to Harley 4431 (B1). Gordon’s ordering would follow Christine’s texte more closely, but the translator is clearly adapting his source throughout the Bibell translation, and he does not always feel obligated to imitate the French precisely.

15–16 Sedechye the prophete. Parussa, p. 494, and Sutton, Dicts, p. 117n1, identify the figure as either Seth, Adam’s third son, or the Egyptian god Set. The label “prophet” is due to an error in B/BI and D/DI manuscripts; see Scrope Explanatory Note 65.11–13.

19–21 That Adonius . . . leve hyt. The Bibell gets more directly than Christine to the point that the sinful soul must reflect and choose not to persist in sin, rather than focusing on a wayward good individual. Compare Parussa, 65.22–24, and Scrope 65.14–16.

21–23 as seyth Seynt Peter . . . pouer over hym. The Bibell streamlines the repetition of the devil’s power over sinners.

23–24 Data est . . . tribum et populum. Apocalypse 13:7, modified by Christine (see also Scrope Explanatory Note 65.19–20). The Bibell translator adds the attribution to St. John, who was the author of Apocalypse.

CHAPTER 66

1 Troye. See Chapters 37 and 61.

1 grett arme. French sources, including DI7 (the manuscript closest to the Bibell) indicate that the army is Greek, but the translator does not follow suit.

11–12 he left the cytté destitute and voyd of people. The Bibell transmits the expected manuscript reading, a translation (with doublet) of the French “fu la cité remese de gent vuidee” [the city was left void of people] (Parussa, 66.12). Pigouchet and Le Noir were clearly not the Bibell’s source, for they transmit an error for “remese”: “reverse de gent vuidee” [turned upside down and emptied of people; Wyer: reversed and voyde of people].

21–25 For Seynt Austeyn seyth . . . fyndyth unarmed. The analogy of earthly war and arms with spiritual war and virtues was fairly common but has not been found in Augustine’s works. See Scrope Explanatory Note 66.15–16.

CHAPTER 67

2 Orpheus. See Scrope Explanatory Note 67.2 and Chapter 70.

9–11 wyld serpentes . . . of the harpe. In listing the creatures affected by Orpheus’s music, the Bibell translator rearranges the ordering, separates the birds, beasts, and serpents (and omits beasts), inserts the reference to the serpents’ nature, and adds additional detail.

11 harped. The choice of “harped” instead of simply “played” may be due to influence of the translator’s French manuscript source. While most manuscripts record a form of “jouer” [to play], DI7 witnesses “savoit lirer” [knew how to play the harp]. The Bibell translates a form of “jouer” as simply to play an instrument in 26.15, as Midas judges the musical abilities of Pan and Phoebus.

13 many tymez. Even little differences in source manuscript families can filter into close translations: A/AI and D/DI texts read “souventesfois” [literally: many times] while B/BI read “souvent” [often] (Scrope 67.10).

17–18 as scripture seyth . . . meyte of the devel. The term “scripture” in Middle English could refer to Biblical texts or any written document, including literature. See Scrope Explanatory Note 67.13 on a possible source.

All the French copies consulted contain “le las du serpent” [the snare of the snake]. Clearly, the Bibell translator interprets the serpent to represent the devil; the error for “las” is a copying mistake for the English translation “aweyte,” a term the translator uses elsewhere for “agait” [trap], a synonym for “las.” This error indicates that MS Harley 838 is not the first copy of the Bibell and that the translation likely read “thaweyte” as at 66.17, but our copyist misread it and confused w and m to produce “the meyte” (rather than “th’aweyte”).

20–21 By the harpe . . . not gretly delyte. The Bibell omits the French text’s repetition that the knightly spirit should not be assotted with the harp (see Parussa, 67.24; OLH, p. 100).

22–26 seyth Seynt Austyn . . . werldly ryches. The Bibell omits the title of Augustine’s The Singularity of Clerks, a work now attributed to Pseudo-Cyprian (see Scrope Explanatory Note 1.106–09).

26–27 the prophete David . . . in tecto. Psalms 101:8. The Bibell identifies David as “the prophete,” a term lacking in the consulted French texts. The attribution to the psalter occasionally appears in French copies, and it does appear in DI7 (and AI, but not B/BI, D, DI, or Pigouchet or Le Noir).

CHAPTER 68

68.5 Parys. For sources, see Scrope Explanatory Note 68.4. See also Chapters 60, 73, and 75 for more on Paris of Troy.

11–12 poyer of Grece . . . Achilles. The Bibell (or its source) omits the discussion of provinces in southern Italy controlled by Greece, which follows “Greece” in Christine; see Parussa, p. 433n68b. The Bibell also lacks reference after “Achilles” to his elite warriors, the Myrmidons, a term that gave copyists and translators significant trouble — BI contains “Mirundois” (leading to Scrope’s “Myrundois” [S], “Mirondois” [M], or “Mirmedewes” [L]); and DI7 initially writes “les liij rois,” but strikes it and inserts “Mirmindonnois” interlinearly. Pigouchet and Le Noir print “Mirmindonnois,” which is corrupted by Wyer to “Myrrondonnes.” Only the B/BI texts and Scrope identify the Myrmidons as valiant fighters (A/AI and D/DI manuscripts and printed editions do not). Compare Parussa, 68.10–15; Scrope 68.8–11.

19–20 arrogaunce of pride. The addition “of pride” may derive from the DI manuscript source; DI7 warns the reader “ne soy orgueillir ne eslever en arrogance” [not to become proud or elevate oneself into arrogance], and no other consulted text contains “orgueillir.”

CHAPTER 69

2 Antheon. On sources, see Scrope Explanatory Note 69.2. The Bibell focuses on Actaeon’s idleness and excessive spending on pleasurable activities, omitting references to Diana’s chastity and Diana as goddess of the forest. See also Chapters 23, 63, and 65.

12–13 sche was all nakyd . . . served here. In the account of Diana’s bathing, the Bibell follows A/AI and D/DI copies in lacking that she was “en la fontaine” [in the fountain], a detail included in B/BI (Parussa, 69.15; Scrope 69.11).

17 men oftesythes avaunte and sumtyme lye of ladyes. The Bibell translates the A/AI and D/DI doublet that men “se vantent et gabent” [boast about and brag about/deceive] women. The B/BI version that influences Scrope’s “gentilmen wul vaunte them of ladies” only mentions the male habit of boasting about women (Parussa, 69.20–21; Scrope 69.15).

19 in her angre. The Bibell translator adds this detail; Christine does not explicitly refer to Diana’s anger, though it is implied by the verb “maudist” [curse].

20 wyld hert. Both Scrope and the Bibell translate “cerf ramage” [antlered stag] as “wyld hert,” perhaps misreading as “cerf sauvage.”

27 fyrst wepyng at deth. The Bibell (or its source) generalizes while other texts specifically claim that deer weep at their deaths. Bühler, Epistle, p. 174n84/11–12, points out that a similar claim about deer appears in Bartholomaeus Anglicus (Trevisa, On the Properties of Things, ed. Seymour, 2:1178). In this instance, A/AI, BI, and D/DI manuscripts agree against B and B1, which both omit “à la mort” [at death].

32–33 as ofte . . . and foly. Although the Bibell translator eliminates the recap of Actaeon’s death and Diana’s chastity as motivation for her punishment, he expands on the moral warning. Curiously, although the texts are not identical, the copyist of DI7 also expands on similar topics: after noting that Actaeon was destroyed by his own men, the scribe elaborates “c’est adire par prodiguete et oysivete” [that is to say, by prodigality and idleness].

41 eyre. The Bibell’s use of “eyre” may be due to its source: DI7 specifies that the birds’ wings “les pourtent en l’air contre le ciel” [carry them in the air toward heaven], instead of “les pourtent ou ciel” [carry them to heaven] in other copies.

CHAPTER 70

1 Labour not nor traveyle. The Bibell translator inserts the sense of hard work required for this journey; the French simply says “Ne va pas aux portes denfert” [Do not go to the gates of hell] (DI7), so I have translated “traveyle” here as “travel,” though it can also be synonymous with working or laboring.

2 Erudice. On Orpheus and Eurydice, see Scrope Explanatory Note 70.2; see also Chapter 67.

12 in the toe. A/AI and D/DI note that Eurydice was stung “ou talon” [on the heel]; B/BI, and thus Scrope lack that specification. Whiting S153 notes the proverbial snake in the grass.

18 grett pyté. The effect of the Bibell translator’s omission — of text in which Pluto, Lucifer, Cerberus, and Acharon see the officers of hell cease their torments and are moved to return Eurydice to Orpheus — is that Proserpina exercises the primary agency responsible for the return of Eurydice. Of course, the Bibell (or its source) may have skipped the line accidentally. DI7 includes the male named personages but offers a unique reading in which Proserpina also receives credit through the insertion of the verb “appella” before the men’s names, indicating that she calls their attention to the effect of Orpheus’s harping. Compare Scrope 70.14–15 and for the named figures, see Scrope Explanatory Note 70.15.

20 uppon this conyng. Of the consulted Othea copies, the majority read “par tel,” but AI has “par tel couvent” [through such promise], D has “par tiele condicion” [through such condition], and DI7 has “par tel couvenant” [through such an agreement]. The English translations require a noun to make sense of the French, but none appears in the A, B/BI, or other DI copies.

Parussa, p. 436n70d, explains that “tel” could function grammatically to indicate “tel” plus a generic noun, so no noun was required, though she acknowledges the difficulty of this reading. She further proposes that an AI copyist inserted “couvent” to match the second “couvent” explicitly mentioned some lines later, in Parussa, 70.28. However, this appears to be a rare error by Parussa. As her own variants indicate (p. 368), and my collation with AI confirms, this latter proposition is unlikely, because A/AI manuscripts omit Parussa, 70.28–29, where the second “couvent” appears in B/BI manuscripts.

24 forgate hys covnaunte. The forgotten agreement seems to be the translator’s addition.

26 Many exposiciouns. At this point, all consulted French copies offer two additional interpretations of the narrative, which the Bibell translator omits; he also omits, after “thyng impossible” (70.27–28), the reminder not to be sad or wroth if one cannot recover the lost item (compare Parussa, 70.34–39; Scrope 70.23–27). Curiously, given his penchant for streamlining, the translator repeats the lesson in 70.27–28 in 70.29–30, presumably to maintain the structure in which each chapter explicitly relays a lesson to the good knight.

30–31 wyse man Saloman . . . impossible to have. On the source and on confusion of Solomon and the philosopher Solon, see Scrope Explanatory Note 70.27–29.

CHAPTER 71

3–5 Achilles . . . Ulixes. See Scrope Explanatory Note 71.3; see also Chapters 40, 85, and 93.

7 He gynneth soone to prykke that wyll be a thorne. Proverbial: see Whiting T222.

11 unespyed. The source for this variant is likely the shared source with DI7, which reads “ne fut apparceuz” [was not perceived] instead of the correct “fu parcreus” [was grown], the reading in the other consulted copies, including BI (see Parussa, 71.12–13). Scrope’s “parceyved” is a mistranslation of “parcreus” (Scrope 71.9). The translations should read that Achilles was hidden until he was nearly grown.

13 Questrus. Perhaps the Bibell translator misread “Ystrus” (as the name is spelled in DI7) as a scribal abbreviation for “que.” B and BI, and thus Scrope, omit the name.

15 sotyll Ulixes. Christine represents Ulysses as not only clever but also malicious, twice using the term “malice” to describe him (Parussa, 71.19, 71.21). See Scrope Explanatory Note 71.13.

25–26 Leguroun . . . hys armes. The Arabian fabulist Loqman is associated with proverbial wisdom, and his name is variantly spelled “Leginon,” “Loginon,” “Legmon,” or “Logmon” in medieval texts (see also 71.23; the Bibell offers the variant “Leguroun” at 71.25). On Loqman, see Kassis, Arabic Proverbial Works, pp. 51–54; and Sutton, Dicts and Sayings, p. 138n17.1.

30–34 seythe Seynt Jerome . . . . everlastyng joye. The idea that all good deeds will be rewarded and all bad deeds punished seems to have been commonplace.

CHAPTER 72

11 therfore. After this line in the B/BI copies, the French texts extol Atalanta’s “merveilleuse isnelleté” [marvelous swiftness], but A/AI and D/DI omit that praise, accounting for the difference between Scrope and the Bibell. Mombello, TM, pp. 296–97 no. 15, identifies this as a characteristic difference between A and B manuscripts; compare Parussa, 72.13; Scrope, 72.10.

15–16 Wherfor seyth Othea . . . suyche stryve. The Bibell translator streamlines a wordy citation (source unknown) but also removes language that might be pejorative toward Atalanta or women in general: as in Scrope, all French manuscripts advise against striving against “choses inutiles” [useless things] that do not matter to a knight’s honor (Parussa, 72.23–26; Scrope 72.15–18).

16 Thesaly. Thesaly refers to Basil the Great, bishop of Caesarea (Parussa, p. 493), who was a distinguished fourth-century theologian.

21–24 The world . . . to dispyse hytt. See Scrope Explanatory Note 72.22–25, on the translation of these lines.

CHAPTER 73

12 apple. Compare Parussa, 73.13–15; Scrope, 73.10–11. A/AI, B/BI, D, Pigouchet, and Le Noir report Paris’s diligent evaluation of the goddesses’ strength. However, other DI copies omit that content, including DI and DI7 (initially), which means the Bibell’s omission is plausibly due to its source. The scribe of DI7, however, marginally inserts the omitted material, one of several indications that this manuscript in its corrected state was not the direct source for the Bibell.

25–27 And for as myche . . . in hys jugement. Compare Parussa, 73.35–39, and Scrope, 73.23–26. The Bibell reorients the glose to focus not on Paris’s character but on the results of his “symple and unavysed jugement” (Troy’s destruction), and he explicitly warns against imitating Paris.

32–37 seyth Seynt Austyn . . . good or ylle. The Bibell omits Christine’s attribution to Augustine’s writings against the Manicheans, a term that clearly gave scribes trouble and may have been omitted or altered in the Bibell’s source (see Scrope Explanatory Note 73.29). The Bibell also adds details including “or feblenes,” “that we schall geve our jugement on,” “neclegently,” “alwey in our conscience,” and “deed or quarell.”

CHAPTER 74

1 Fortune. See Scrope Explanatory Note 74.1. See also Proh.162–65, Explanatory Notes Proh.165 and 163–65 above, and the Introduction, pp. 27–28.

7 slypper eele. On the proverbial slipperiness of the eel, see Whiting E45.

14 ingyne made to take fysche. The origin of Christine’s comparison of Fortune’s wheel to an “ingyne” or trap is unknown. The seemingly bizarre addition of “made to take fysche” appears in the French A/AI and D/DI copies but not B/BI (TM, p. 297 no. 16). It may be proverbial (see Whiting F237). The image also recalls Chaucer’s discussion, in TC 3.35, in which Venus knows all the secrets of things, such as why one person loves another or “whi this fissh, and naught that, comth to were” (a device for catching fish in a pond or stream); Venus and Fortune are often iconographically similar, and the translator may have known Chaucer’s image (I am grateful to Jill Mann for this reference).

17 Contemplacioun. The error of “Contemplacioun” for “Consolacioun” occurs in D/DI, though a savvy scribe might easily correct it (which may explain why Pigouchet and Le Noir have the correct title; even Harley 219 has the error). The DI7 scribe partially corrects the text to “Dit Boece de consolacion ou tiers livre de contemplacion” [Boethius says of consolation in the third book of contemplation].

17–18 worldly felicité. All consulted French copies except DI7 refer to the “felicité des Epicuriens” [Epicureans’ happiness]. The Bibell’s substitution can be explained by DI7’s unique variant: “felicité des euvres et choses mondaines” [happiness of worldly works and things]. See Parussa, 74.20–21; Scrope, 74.13 and Explanatory Note.

CHAPTER 75

2 Pares. See Chapters 60 and 73, and Scrope Explanatory Note 75.2.

10 chefteyn nor governour. A, AI, B, BI, and DI read “chevetaine,” though DI7, Pigouchet, and Le Noir contain “capitaine” [captain]; D effectively translates, reading “chieftain.”

20 Marye Mawdelyn. For the conflation of Mary Magdalen with Mary, the sister of Martha, see Scrope Explanatory Note 75.17–18.

21 figured. The manuscript lacks the term “figured,” which I have supplied from the French “figuree” [signified] (DI7; Parussa, 75.25).

CHAPTER 76

1–7 Sett nother wache . . . . in jelowsye. Compare Scrope 76.1–4, which follows Christine, Parussa, 76.2–5, and introduces both Cephalus and Lot’s wife; the Bibell translator omits reference to Lot’s wife in both texte and glose (see note 76.17, below).

12 deer. The French texts record sauvagine for this word, which can simply mean a wild beast (as Scrope translates at 76.9), but it can also refer to “venison” specifically (OFD). By 1611, Cotgrave’s French to English dictionary records venison as the primary definition.

12–13 jelousye . . . woman. A/AI and D/DI copies note that Cephalus’s wife was jealous that he was amorous with someone else; B, BI, and Scrope say that she was jealous and also that she feared that he was amorous with another (B1 records that she was jealous out of fear); see Scrope 76.9–10 and Explanatory Note; Parussa, 76.13–15; OLH, p. 109.

17 remedye. Compare Scrope 76.14–16. At this point the Bibell omits Christine’s reference to Lot’s wife, presumably to streamline the chapter and focus on Cephalus’s wife.

29–30 Ut quid vides . . . non consideras. Matthew 7:3, which also appears in CV, fol. 98v (Larke, fol. 67r), is Christine’s source. The Bibell is closer to Luke 6:41, which has “consideras” as the final verb instead of Matthew’s “vides.”

CHAPTER 77

8 Helenus. The DI7 scribe miscopies the allegorie introduction of Helenus as advising against war before identifying him as Hector’s brother; the Bibell is unaffected by the error.

13 beleve oold and sad conceyle. The Bibell translator adds “oold and sad.” Similar advice was commonplace; see, for example, TDP, pp. 959–60; Dicts, pp. 136.5 and 137.6; Chaucer’s Tale of Melibee (CT VII 1256, 1335, 1341–43); Whiting C452.

20–22 Fidelis Deus . . . possitis resistere. For the final Latin word, the Vulgate and all consulted copies read “sustinere,” except for DI7 which, like the Bibell, also records “resistere.”

CHAPTER 78

4 To trust myche in dremes is ful gret abusioun. Proverbial: see Whiting D387.

12 discomfort. Here and in the moralité, the Bibell translator focuses on not being too troubled by visions, omitting Christine’s balanced warning to not be too joyful, either.

20 compleyn. A/AI and D/DI versions contain the verb “plains” [complain, lament], not the B/BI “pleures” [weep] that influences Scrope (78.19).

26–27 Omne . . . pacienciam habe. Sirach/Ecclesiasticus 2:4. In beginning with “Omne,” the Bibell and DI7 match the Vulgate, while the majority of other manuscripts consulted and the early printed editions begin with “Esse” (see also Scrope Explanatory Note 78.25–26).

CHAPTER 79

4–5 And beleve . . . . never feyle. The translator has added emphasis on Alcyone’s counsel and an echo of Ecclesiasticus 32:24, suggesting that like Christine, he classifies Alcyone among the wise women foreseeing danger (see Hindman, Painting and Politics, p. 130). See also Bibell, 50.6–7, 53.25, and Whiting C448 and C470.

6 Selfewyl moost comonly dothe mor harme then good. Proverbial: see Whiting S144.

9–10 of devocioun . . . perilose viage. The Bibell’s source must have shared its reading with the source for DI7, which reads, “Devocion print au roy d’aler en pelerinnage ung voyaige molt perilleux . . .” [Devotion compelled the king to go on pilgrimage a very perilous voyage]. “Pelerinnage” is marked for cancellation, but this is the only extant manuscript to provide precedent for the Bibell translator’s term “pilgrimage.” Additionally, Mombello, TM, p. 99n1, observes that no other French manuscript contains “voyage” (the Bibell translator’s “viage”) over “passage” [passage] in this line.

19 thei two bryddes. DI7 shares the reading “les deux oiseaulx,” whereas other manuscripts consulted record “les oyseaulx” [the birds].

20 seemews. The Bibell translator specifically identifies the white-feathered sea birds in question as seagulls. The modern term “halcyon” refers to types of kingfishers.

23 the seyd bryddes. The Bibell reading derives from “dis oyseaulx” [said birds], found in A and DI copies. AI, B/BI, and D instead read “.ii. oisiaulx” or “deux oyseaulx” [two birds].

23–24 fore . . . myschyef. The Bibell poet adds this phrase to clarify the lesson. B/BI texts conclude “et fu leur cas et leur aventure telle” [“and such was their fate and their fortune”] (Parussa, 76.31–32; OLH, p. 112), but A/AI and D/DI copies lack such a statement; compare Scrope 79.21.

24–26 seyth prudence . . . hys freindes. The reference to believing Alcyone’s counsel appears to be the Bibell translator’s attempt to link texte and glose (compare 79.4); it does not appear in French copies.

26 philosophre Assaron. Assaron has not been identified; the name may be a corruption of Fatima Az-Zahra, daughter of Mohammed (ed. Sutton, Dicts and Sayings, p. 138n16.1). The Bibell translator adds “philosophre” as an identifier, perhaps to grant authority to a potentially unfamiliar figure.

31–36 He is wode . . . not repent thee. The Bibell erroneously cites the first book of De officiis [On the Duties of the Clergy], though all consulted copies of the Othea cite the second.

34 five. The Bibell, like A/AI and D/DI copies, notes five years of famine, but Scrope, following B/BI, records seven; see Scrope Explanatory Note 79.28–32.

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1–6 All chyldly counceyle . . . . in werre. See Whiting C452 and Chapter 77.

1 chyldly. Here, the term means immature, not fully thought out. See Scrope Explanatory Note 80.17–18.

8–9 When Kyng Priamus . . . to know. The Bibell translator streamlines the backstory, omitting the details of the first destruction of Troy and Priam’s desire for vengeance.

11 old, sadde, and wyse men. The Bibell translator expands from the French “sages” [wise men]. See also 77.13.

13 meyné. The expected French reads “li mainsnez des enfans Priant” [the youngest of Priam’s children] (Parussa, 80.18–19), where “mainsnez” means “youngest” (DMF, moinsné [adj.], sense A). The MED gives no attestation of an equivalent meaning, but the Bibell translator may be using “meyné”to indicate a young child, akin to the modern sense of a minor (MED, meiné [n.], sense 1b).

15 rest and pees. The majority of French copies record simply “repos” [rest]. Only DI7 shares the reading “repos et paix” [rest and peace].

al the contrarye. The Bibell’s reading derives from the A/AI and D/DI “conseilla tout l’opposite” [counseled completely the opposite]; Scrope’s translation mirrors BI: “conseilla que on y alast” [counseled that they should go there] (Scrope 80.15); both B1 and B contain the error “n’y alast,” accidentally negating Troilus’s advice.

16 caused Troye to be utterly destroyed. The Bibell explicitly references Troy’s destruction, whereas French Othea copies generalize that great harm followed; compare Parussa, 80.23; Scrope, 80.16.

80.19 The lond . . . is a chyld. For sources, see Scrope Explanatory Note 80.18–19. Christine uses “prince,” which Scrope translates as “kinge” in contrast to the Bibell translator’s broader rendering “governour.”

22–25 Ignoraunce is . . . qweynched by wysedam. The Bibell translator chooses the gender-neutral “chyldre” for French “filles” [daughters].

CHAPTER 81

1 Calcas. On the Trojan traitor and father of Briseida/Criseyde, see Scrope Explanatory Note 81.1. The Bibell translator criticizes Calchas even more harshly than Christine had; see also Lydgate’s condemnation of Calchas in TB 2.5976–6204, 3.3718–41, and 4.6023–51.

10 Delphos. Delphos (now known as Delos) was the mythological birthplace of Apollo and the high priestess of the temple to Apollo there was believed to be an oracle who could deliver answers from the god to petitioners.

14 letted. On A/AI and D/DI vs. B/BI readings, see Scrope Explanatory Note 81.11.

23 cheer. The French term used is “priveté,” meaning friendship, intimacy, or familiarity (see DMF, priveté 1 and privauté; Cotgrave, Dictionarie of the French and English Tongues, privauté).

CHAPTER 82

3 adamaunt. The stone was believed to be indestructible, and the term was often used for diamonds. The Bibell translator may be punning on the medieval Latin for “loving deeply” (MED, adama(u)nt [n.], etymology), or evoking the stone’s proverbial association with hard-heartedness (Whiting A40).

8–9 hye corage . . . hye parage. The Bibell adds the detail of Hermaphroditus’s “hye corage” and transforms the French “nimphe” [nymph/fairy] to a “grett ladye of hye parage,” perhaps to emphasize nobility and status.

9 surprised in her love. The Bibell translator confuses the French claim that the nymph was “esprise de son amour” [inflamed by her love] (Parussa, 82.8; see DMF, esprendre [v.], sense A.2).

17–20 And when sche saw he wold not be conquered by love . . . to remembre her hertely love . . . . and beholdyng her gret love . . . . These phrases are the Bibell translator’s additions.

22 diverse maners. After this phrase, the Bibell translator omits Christine’s discussion of couverture, astronomy, and alchemy. See Parussa, 82.25–30; OLH, p. 114; Scrope 82.17–20; and Explanatory Note 82.19.

26–27 the uske . . . jewse and lycour. See Scrope Explanatory Note 82.22–23.

39 in distres. The Bibell translation reflects the A/AI and D/DI readings, which note that without compassion we may not relieve someone “de sa tristesse” [in his sadness] (some manuscripts omit “sa”); B/BI and Scrope (82.32) lack the phrase (see Parussa 82.51; OLH, p. 115).

CHAPTER 83

3 games. On the association of games, and chess in particular, with Ulysses, see Scrope Explanatory Note 83.1–2.

11 tablez. The Othea copies consulted allude more generally to “telz semblables” [other similar games] (Parussa, 83.12–13; Scrope 83.8).

13 not contrarius to verteu. The Bibell translator adds this specification.

13–14 Al thyng . . . doo. Unidentified source.

The Bibell translator’s use of “the ydle” is unique; the majority of the French manuscripts consulted contain “loisible” [permitted, allowed, lawful; Scrope, 83.10: “leeful”]. It is possible that the Bibell poet mistook “loisible” as a form of “loisir” [free time, leisure; idleness, inactivity]. However, he introduces “leful” into the texte (83.2), glose (83.12), and moralité (83.16), where French copies do not use any related term. The concept of “leful” ties all three parts of the chapter together, so it seems unlikely that the Bibell translator did not grasp the sense of “loisible.” Perhaps his translation here indicates his interpretation of the chapter as an opportunity to argue against idleness.

B1 and modern editions based on it record a different unique variant of “loyalle” instead of “loisible” (Parussa, 83.15); Pigouchet and Le Noir have “louable” [suitable, laudable].

17–18 disport . . . holsom storyes. The Bibell translator adds that one may “disport in vertuose and honest ocupacioun,” and he includes “other holsom storyes” in addition to Holy Scripture, emphasizing educational reading more broadly.

19–20 our soule. The Bibell, like all the manuscript copies consulted, transmits “nostre ame” [our soul]; Pigouchet and Le Noir print the variant “nostre Seigneur” [our Lord].

20 Ther mey we see our bewté. The Bibell’s source apparently contained the text “la pouons nous veoir nostre bel” [There may we see our beauty]. This statement appears in A/AI, B, D, and DI. However, due to eyeskip, it is lacking in BI (and likewise Scrope), DI7 (which thus cannot be the Bibell’s immediate source), Pigouchet, and Le Noir. Compare Parussa, 83.24–25, OLH, p. 115; Scrope, 83.15.

CHAPTER 84

1–2 naturall inclinacioun . . . not absteyne. The Bibell translator emphasizes Troilus’s agency and responsibility for his fate even more forcefully than Christine (Schieberle, Feminized Counsel, pp. 178–82; see Desmond and Sheingorn, Myth, Montage, & Visuality, pp. 93–97).

3 Cupido. The term can either refer to Cupid or to sexual desire (MED, Cupide [n.]).

4 Cresida. On Criseyde/Briseida, see Scrope Explanatory Note 84.3.

9 well drawen and well noortred. On Christine’s B/BI description of Briseida and its ambiguity, see Scrope Explanatory Note 84.5–6. A/AI and D/DI copies read “plus cointe et de vague attrait,” which I translate as “very proud and of fickle charms” (though “cointe” could have flattering meanings, the evocation of fickleness here undercuts those possibilities; “proud” also suits the allegorization of Briseida as vainglory). The Bibell translator softens the adjectives, even though he knows that “vague” has a negative connotation: he elsewhere translates the adjective “vagues” as “wavyng” when it implies inconsistency (Parussa, 91.15, 91.20; Bibell, 91.15, 91.18) and the noun “vagueté” as “ylle disposicioun” when applied to Circe (Parussa, 98.23; Bibell, 98.18). The Bibell more closely resembles Chaucer’s sympathetic treatment by refusing to characterize Criseyde/Briseida as flawed at the outset, as many medieval writers, including Christine, did. His phrase “well noortred” echoes Chaucer’s praise that Criseyde was not only a beautiful woman but also “the beste ynorisshed” (TC 5.821).

10 brother unto Ectour. The Bibell translator identifies Troilus with respect to Hector, not their father Priam.

13 by the answere of the god Appollo. The Bibell translator adds this information (see Chapter 81).

15–16 cytté . . . departyng. A/AI and D/DI copies mention Criseyde/Briseida’s return to her father and the lovers’ sorrow, but they lack references to other details in B/BI: the explicit reference to the Greek camp and the lovers’ complaints (compare Parussa, 84.14–17; Scrope, 84.11–12).

CHAPTER 85

2 Beware of Achilles. In traditional narratives, Hector is unaware of the events leading up to his death. By giving Othea prophetic abilities, Christine creates a fiction in which Hector is essentially warned of the immoral or bad decisions that will lead to his demise; in theory, Christine’s fictional Hector, so warned, could avoid them. For more, see the Introduction, pp. 3–5.

21–25 as seyth the doctour Solin . . . ageyn it. Job 7:1. On the erroneous attribution, which is common in Othea manuscripts, see Scrope Explanatory Note 85.18–21.The Bibell translator alone inserts the title of “doctour” [theologian, authority] before Solin’s name, presumably to grant the figure the authority to appear in the moralité. DI7 originally recorded “Solin,” but the scribe corrected it to “Job.”

25–26 Illa que . . . mater nostra. Galatians 4.26 — a curious alteration made by the Bibell translator that evokes Jerusalem as mother in a chapter that focuses on a male relationship. All French manuscripts and printed editions consulted quote Ephesians 6:11 (compare Scrope 85.21–22).

CHAPTER 86

4–6 Yett . . . . Pyté must he have. The Bibell translator uses Christine’s exhortations toward pity in the glose and allegorie to unify the chapter by introducing the concept in the texte (see also Brown-Grant, Moral Defence, pp. 81–82). For a similar link between pity, courtesy, and love of subjects, see Gower’s CA 7.3120–36.

24–26 Werfore seyth Zaqualkyn . . . vices and schame. Zaqualquin is likely another name for Aesculapius (Parussa, p. 494; ed. Sutton, Dicts and Sayings, p. 121n4.1).

26 rygorous. The French specifically advises the reader not to deny justice to enemies (compare Parussa, 86.34–35; Scrope, 86.23).

27 hyd nor refused. In translating Christine’s “escondite” [refused, rejected] (Parussa, 86.38), the Bibell translator seems to hedge his bets between “escondire” [to refuse] and “escondre” [to hide].

28 have and ministre and use. The French manuscripts consulted simply advise the reader to have the capacity for mercy; the Bibell translator makes explicit the need to use it.

CHAPTER 87

1 purchace. The Bibell translator’s rendering of the French “avoir” is nuanced to acknowledge the sense that the verb can carry the sense of acquiring or obtaining, not just possessing (see DMF, avoir [v.], sense A.2; MED, purchasen [v.], senses 1, 2, and 4b).

11 she required the goddes. Only DI7 contains the reading “elle requist a la deesse” [she asked the goddess]. The French “requerre” means “asked” or “petitioned” (DMF, requérir [v.], sense B), much like the Middle English term (MED, requeren [v.], sense 1a). All other consulted French copies instead note that Daphne “sa priere fist a la deesse” [made her prayer to the goddess]. On the importance of the prayer to Diana, see Scrope Explanatory Note 87.9.

16 fable. Amsler, “Rape and Silence,” p. 83, asserts that the Bibell translator “prudishly omitted” lines that might be sexually suggestive by limiting himself to one interpretation (compare Parussa, 87.21–27; Scrope 87.14–18). Yet the omission of multiple interpretations has been typical of the translator’s process, and he does not always shy from the suggestion of sex (for example, 55.9, 56.8; but see also 30.27–28).

19–20 the noble poete Omere. The Bibell translator’s addition plausibly stems from his own knowledge. Of the consulted French manuscripts and printed editions, only B1, which has no relation to the Bibell, refers to Homer as “le poete” [the poet].

22 everlastyng lyff. The Bibell translator interprets rather than translates the French “victoire glorieuse” [glorious victory] (Parussa, 87.37).

28 glorious face . . . incomparable. The Bibell translator either errs or interprets his French text in rendering “present visage” [present face] as the “glorious face” and “incirconscriptible” [limitless] as “incomparable” (Parussa, 87.45–46; compare Scrope 87.29).

CHAPTER 88

6 conceyll. The Bibell translator underscores Andromache’s actions as counsel in all three chapter sections; Christine uses “avision” [vision/dream] in all three, but “conseil” only in the glose.

11 schewed hym her visioun and advertyzed and conceyled hym. The translator interprets the vague French claim that Andromache “fist son pouoir” [exercised her power] (Parussa, 88.10–11). His terms describe her intervention as counsel, and his emphasis on “the secrete/s of her hert/e” (88.2, 88.14) may evoke the queenly intercession that blurs the line between a wife’s desire to persuade her husband out of love and her desire to offer moral advice, a concept exploited by late medieval authors of mirrors for princes (see Schieberle, Feminized Counsel, pp. 1–17). For Andromache as a mouthpiece for Christine and Othea, with historical relevance to the French monarchy, see Hindman, Painting and Politics, pp. 55–60, 130–32. See also Chapter 90, where the Bibell translator uses the same verbs “advertyze” and “conceyl” for Priam’s attempted intervention in 90.13.

17 a wyse symple persoun. Almost all French copies consulted read “petite personne sage” [wise person of little importance; DMF, petit (adj.), sense I.B.1]; DI7 contains “personne petite sage” [person of little wisdom]. It is difficult to say definitively which sense the Bibell translator intended, because “symple persoun” could indicate a lowly person lacking authority or an unintelligent person (MED, simple [adj.], senses 3 and 5). Either interpretation nevertheless presents wise counsel coming from an unexpected source.

21 sett at noght. All French copies consulted continue to advise the knight essentially to enact that good purpose completely, according to his power (Parussa, 88.25–26; OLH, p. 120).

21–23 as seyth Seynt Gregore . . . techeth our understandyng. The Bibell translator (or his source) omits the second half of the citation found in all consulted French copies; see Scrope 88.17–22.

CHAPTER 89

7 Who in strenthe put al his trust is soone confounde. Proverbial: see Whiting S834. The Bibell translator’s texte mirrors Christine’s glose.

8 Nembroth. Nimrod appears in Genesis 10:9–10 as a stout hunter and the founder of Babylon; Christine uses the appellation “le geant” [the giant] (Parussa, 89.7), which the Bibell translator does not translate, though the term appears in the consulted French copies.

20 Put no trust in the world, though it laughe on thee. The sentiment seems to be Christine’s addition to Augustine, probably from a proverb or Boethius. The Bibell omits surrounding text without precedent in French copies.

CHAPTER 90

1 thou schall dye. On Christine’s imaginative chronology and her sources, see Scrope Explanatory Note 90.1. Although Christine’s Othea seems moved by the thought of Hector’s death, the Bibell translator’s Othea does not seem to change tone.

On Lydgate’s use of the Othea, Chapters 90–92, in the TB’s account of Hector, see Benson, The History of Troy, pp. 127–29.

3 Atrops . . . hys hand. The Bibell translator uniquely inserts Atropos into Christine’s chapter (see Chapter 34), perhaps influenced by Lydgate’s Troy Book. Lydgate generally imagines the death of Trojan princes, “[w]han Antropos to-brak hir lyves thred” (TB 2.142); and he includes her as part of Andromache’s dream and blames the Fates and Atropos specifically for Hector’s demise (TB 3.4923–28). See Schieberle, Feminized Counsel, pp. 185–86. Although Atropos is female in Christine and a number of other sources, including Lydgate (for example, TB 3.4925), the figure is gendered male in Bibell 34.4–9, Scrope’s Epistle (34.2), and Assembly, lines 419–501.

11 Mars the god of bateyll. B/BI manuscripts include Minerva as well (compare Parussa, 90.12; Scrope, 90.8). The Bibell’s omission of Minerva is shared with D/DI manuscripts and printed editions.

14 privey posterne. The Bibell translates the French reading “une faulse poterne” [a secret gate/door], which is only found in AI manuscripts and DI7; almost all other manuscripts record that Hector left via a “soubzterraine” [underground passage] (TM, p. 313 no. 14). Campbell, Epître, pp. 106–07, suggests that the AI reading may have derived from the prose OM, but that version is too late (ca. 1466–1467). Parussa, p. 448n90a, posits OM 12.3868–71 as Christine’s source for the “soubzterraine,” perhaps conjured from her memory, since the HA2 was her primary source.

17 hys freindes. See Scrope Explanatory Note 90.14.

19 victoriously. A/AI and D/DI copies record “victoreusement,” while B/BI read “glorieusement” [gloriously] (Parussa, 90.25; Scrope, 90.16).

CHAPTER 91

2 Atrops. The Bibell translator adds Atropos to emphasize the well-advised man’s ability to forestall death through moral action. On the ignominious depiction of Hector’s death in Chapters 91–92, see Desmond and Sheingorn, Myth, Montage, & Visuality, pp. 184–89.

7 He never is disceyved that warned is beforne. Proverbial: see Whiting W49 (see also CA 7.2344–45).

9 the Booke of Troye. While the Bibell’s original reference might indicate any Trojan story, coupled with details and similar readings, it may suggest the translator’s knowledge of Lydgate’s Troy Book. See note 90.3, above.

10–11 a prudent polecye . . . knyght to do. The Bibell translator inserts the commentary that following Othea’s advice is “a prudent polecye and a gret wysedam” for the “chivalrous knyght.” All consulted French manuscripts, like Scrope 90.6–7, simply advise the knight to avoid being unarmed in battle.

11–12 The lyff . . . an arow. The Bibell condenses the saying somewhat; compare Scrope 91.7–8 (and Explanatory Note), Parussa, 91.10–11; OLH, p. 122.

15 as seyth Seynt Gregor in hys Moralyes. The source is unknown, and the attribution to Gregory’s Morals is a feature of A/AI and some D/DI manuscripts (see Scrope Explanatory Note 91.10–15).

17 soule. A/AI and D/DI manuscripts refer to “l’ame” [the soul], but B/BI, Pigouchet, and Le Noir offer “l’omme” [the man].

CHAPTER 92

1 Poliphetes. On Polibetes, see Scrope Explanatory Note 92.1; see also Chapters 90 and 91.

12–13 in that naked place. The Bibell translator refers to the gap in Hector’s armor, but there is no manuscript precedent, even in DI7, for his word choices or for his omission of the praise of Hector following the account of his death (compare Scrope 92.10–11; Parussa, 92.15–17; OLH, p. 123).

14–15 prudence . . . covetyse. The Bibell translator adds this claim, presumably to offer explicit advice to parallel other chapters.

15 As seyth Democritus . . . to deth. Only the Bibell translator assigns this saying to Democritus. His attribution may stem from some version of the saying attributed to Democritus that “No riches are good, if they are not profitable in this world and in the other” (TDP, p. 1010; Dicts, pp. 266.28–30 and 267.31–33). The dismissal of worldly goods in favor of spiritual ones captures the message of the chapter, if not to the precise glose citation. The attempt to name the source demonstrates the Bibell translator’s engagement with both Christine’s Othea and advice literature more broadly. See also Scrope 92.12–13 and Explanatory Note.

21 he hath. After this phrase, the Bibell translator omits Christine’s reference to “sancsues” [literally: leeches; figuratively: one who enriches himself at the expense of others], perhaps due to confusion about its meaning (Parussa, 92.32). Compare Scrope, 92.20.

CHAPTER 93

1 truste. The Bibell translator uses “trust,” here and in 93.21, for the French “assotter” [become besotted/foolish], but he correctly translates “assotter” elsewhere (for example, 16.10, 22.2, 93.9–10). Rather than a mistranslation, this marks a deliberate shift in the chapter’s focus to trust instead of love.

3 Owte of a cankred sweerd is hard to rubbe the ruste. Proverbial: see Whiting R254, with the Bibell as the sole example.

4 Fooles take rosen ofte for frankensense. Proverbial: see Whiting F419, with the Bibell as the only citation. The sense seems to be that fools mistake common resin for the more valuable frankincense.

8–10 Achilles went . . . restreyn hyt. The A/AI and D/DI manuscripts lack reference to the richness of the city and funeral, which Christine added to B/BI (compare Parussa, 93.11–14; Scrope, 93.7–9). The Bibell translator misrepresents Achilles falling in love at the funeral (“burying”) instead of the memorial celebration held a year later.

CHAPTER 94

See Scrope Explanatory Notes for sources.

CHAPTER 95

1 Anthenore. On sources treating Antenor as a traitor, see Scrope Explanatory Note 95.1. The Bibell’s denunciation of Antenor emphasizes the literal punishment of traitors far more than Christine does (Schieberle, Feminized Counsel, pp. 180–81).

5–7 Geyn Troye . . . Priamus, beware. The Bibell translator takes particular issue with Antenor’s betrayal of his country, and he seems to address Priam directly, not Hector.

13–15 he was a tratour . . . put to deth. The French versions consulted focus on the act of treason that should be punished with exile and hatred of Antenor, but the Bibell translator, in both texte and glose, attacks Antenor personally as the epitome of the traitor and stresses the reward he deserves, including the original addition of capital punishment. Compare Scrope 95.11–12; Parussa, 95.16–17; OLH, p. 126.

CHAPTER 96

3 not wurthe a leek. Proverbial: see Whiting L185.

10 a hors of mervelous gretnes. Christine follows HA1 and HA2 in depicting a wooden horse (see Scrope Explanatory Note 96.3); the Bibell translator does not specify the material.

17 engynes. The Bibell shows evidence of the A/AI and D/DI reading “engins” [schemes] over the B/BI reading “agais” [traps], since the translator has chosen a direct cognate of “engins” over the other terms he typically uses to translate “agais” (for example, 1.100, 40.18, 56.24, 66.17, 76.22).

CHAPTER 97

1–7 Trow thou . . . . he schall. The Bibell removes Christine’s references to Tunis and Fortune from the texte. See note 97.10, below. Compare Scrope 97.1–4; Parussa, 97.2–5; OLH, p. 127.

6–7 Whoo put . . . . he schall. Proverbial: see Whiting C79.

10 and the cytté alsoe. Bühler, Epistle, p. 193n116/20–3, suggests that the Bibell translator misread Christine’s “Thune” as “Troye” and abridged. However, the translator also omits it from the texte, where Christine rhymes “Thune” and “Fortune,” making confusion with “Troye” improbable. The omission more likely results from the translator’s impulse to increase cohesion by removing Christine’s additional examples (on this impulse, see Schieberle, Feminized Counsel, p. 171).

13 Tholome seyth . . . hys fall. Ptolemy (ca. 100–ca. 170) was an influential Greek mathematician, astronomer, and geographer.

16–19 It is impossible . . . worldly delytes. See Scrope Explanatory Note 97.15–19 for Christine’s source. The Bibell translator further abridges Christine’s rendering.

CHAPTER 98

2 Cyrces. On sources and analogues, see Scrope Explanatory Note 98.1; see also Chapter 39.

15 swete in the drynkyng and bytter in the wyrkyng. Perhaps a modification of the proverb “After sweet the sour comes” (Whiting S942). The idea of strong drink turning men to swine also appears in Othea’s description of Bacchus’s effects on men (Parussa, 21.5; OLH, p. 59); like all consulted French manuscripts, including DI7, the Bibell’s source almost certainly contained that description, but the translator opts not to replicate it (see Bibell, 21.1–7).

17–22 Many exposiciouns . . . no mysgovernauns. The Bibell translator omits Christine’s interpretation that Circe might represent a land or country, and he instead depicts a wholly negative Circe and innocent Greek soldiers, whom he advises to avoid Circe’s port, which he interprets as “mysgovernauns.” Arguably, Christine’s Othea and Scrope’s translation both displace blame from Circe and redirect attention to the Greek soldiers’ failings, but the Bibell translator restores a misogynist view of Circe (Schieberle, Feminized Counsel, pp. 163–65, 176–77; see also Desmond and Sheingorn, Myth, Montage, & Visuality, pp. 143–45).

CHAPTER 99

5–6 Perles . . . . Before swyn. Matthew 7:6; Proverbial: see Whiting P89.

7 Wysedam pleseth not a fool so wel as his bable. Proverbial: see Whiting F394, F403.

9–12 And for as myche . . . taught. Christine deflects attention and blame from Ino (Desmond and Sheingorn, Myth, Montage, & Visuality, pp. 209–11). By contrast, the Bibell translator invents this criticism, oversimplifying Christine’s message and restoring the antifeminist stereotype of an ignorant and willful woman (Schieberle, Feminized Counsel, pp. 174–76). See also Whiting S144 (used in 79.6).

12–14 oold awtoretez . . . but lost. The Bibell Proh.92–98 expresses similar advice. For sources, see Scrope Explanatory Note 99.6–8.

18–22 seyth Sent Barnard . . . non excuse. On Christine’s source, see Scrope Explanatory Note 99.13–18. The Bibell omits Christine’s reference to a book of fifteen (sic) degrees of humility (which does appear in the French manuscripts consulted, including DI7).

CHAPTER 100

5–6 Augustus . . . . a woman. See Scrope Explanatory Note 100.3.

8 emperour of Rome. Even small manuscript differences affect the translations: the Bibell follows the A/AI and D/DI reading “empereur de Romme,” while Scrope 100.5 follows B/BI, “empereur des Rommains” [emperor of the Romans].

14 Sybylle the prophetisse. On Christine’s use of the Cumaean Sibyl, see Scrope Explanatory Note 100.10. Neither English translator names the Sibyl as the Cumaean Sibyl; the Bibell translator adds the identification of the Sibyl as a prophetess.

18 that chyld. The use of this noun suggests influence of the reading contained in DI7, which is the only consulted manuscript that inserts “enfant” [child] at this point (see Parussa, 100.22).

20–23 therfor seyth Othea . . . wyse woman. On the implications of the Bibell translator inserting this additional, explicit defense of women’s wisdom, see Schieberle, Feminized Counsel, pp. 188–89.

 

 

LYTLE BIBELL OF KNYGHTHOD: TEXTUAL NOTES


ABBREVIATIONS: B1: London, British Library, Harley 4431; Bühler: Scrope, Epistle of Othea, ed. Bühler; Gordon: The Epistle of Othea to Hector: A ‘Lytil Bibell of Knughthod’, ed. Gordon; MS: British Library Harley 838 [base manuscript]; Parussa: Christine de Pizan, Epistre Othea, ed. Parussa; V: Vulgate Bible (from drbo.org).

PROHEMYE

1 The. There is space for an initial capital, with guide letter t, the height of four lines.

2 myght. MS, Gordon: mygh.

5 world. MS, Gordon: word.

6 governans. So MS. Gordon: governauns.

8 were. MS, Gordon: where.

17 liffly. So MS. Gordon: liff by.

18 Vegetatyffe. So Gordon. MS: Vegllatyffe (?). Gordon, p. 2n18, observes that the readings for this line and the beginning of the next are “doubtful” due to MS damage.

19 whiche thre. So Gordon. MS: whice (?) followed by indistinct letters.

preserveth. MS, Gordon: preserves.

20 him. So Gordon. MS: hi, followed by blurring.

22 By vegetative. So Gordon. MS: B . . . retative visible. As Gordon, p. 2n1, notes, “A defect in the MS obliterates this part of three lines. g before the visible e, doubtful.” The scribe misspells vegetative in Prol. 18, above, too.

23 sensative. So Gordon. MS: –ative.

24 But. So Gordon. MS: B–.

sole. So MS. Go: soule.

27 every thyng is in ordre. MS, Gordon: every thy . . . ordre. This section is about ordering, so the supplied text seems logical given the small amount of damaged space and the context.

28 schold be byfore. So Gordon. MS: sch . . . fore. Gordon’s conjecture suits the context and manuscript space.

30 degres. So MS. Gordon: degrees.

32 comparacioun. So MS. Gordon: comparicoun.

39 comoun. So MS. Gordon: comen.

45 mey. So MS. Gordon: mey.

46 surmontyth. MS, Gordon: surmontyht.

47 In. MS: Jn, with In inserted above the line.

51 comparasoun. MS: comparacoun.

54 schold. So MS. Gordon: shold.

58, 59 in heven, Divers. As Gordon, p. 3n15 and n16, notes, these words are “written over imperfect erasure.”

63 ordred. So MS. Gordon: ordered.

67 wherby. So MS. Gordon: whereby.

68 shew. So MS. Gordon: schew.

70 comparasoun. MS, Gordon: comparacoun.

74 hys. So MS. Gordon: hye.

84 purpose. MS, Gordon: purpoosse.

91 he. So MS. Gordon: omits.

97 wey. So MS. Gordon: way.

101 are. So Gordon. MS: as.

109 worldly. MS, Gordon: wordly.

110 wey. So MS. Gordon: way.

113 thyrd. So Gordon. MS: thyd.

122 knyghthod. So Gordon. MS: knghthod.

134 reproche. MS: the c appears to be written over an r or y.

142 moralyse. So Gordon. MS: moralye.

147 for certeyn. So Gordon. MS: fo . . . c . . . teyn, blurred.

149 manheed. Gordon is silent. MS blurred, with h and plausible e visible. My conjecture suits the context and the rhyme scheme in which an –ed ending is barely visible in Proh.152. This stanza and the first line of the next are substantially damaged.

150 mater found. So G, Gordon. MS blurred, with –ter fo- visible. Gordon’s conjecture suits the context and rhymes with ground, Proh. 148.

151 chivalrye, the chyef of manheed. MS, Gordon: . . . –ef of ma . . . My conjecture is not certain, but it is plausible, given the context and other typical poetic praises of manhood, plus there is a barely visible descending stroke before –ef.

152 whose fame ferr hath sprede. Gordon: wh . . . reed. MS: wh . . . ferr ?a(e?)th sprede. Line 152 is the most obscured by damage to the manuscript, and the letters between wh and ferr in particular are irrecoverable. My conjecture is based on the few discernible letter forms and the immediate context of praising Hector, plus the work’s broader interest in renown. Gordon’s proposed line ends in reed, anticipating content aligned with the booke of the next line, but it neglects other clearly visible letter forms and the typical construction of Babyngton’s d’s and e’s.

153 whom. MS: whoum, with the w written over an h.

knyghthod. So Gordon. MS: k . . . hod.

155 age. Gordon: age . . . MS: damaged, with a visible and the remainder of the line illegible.

156 the goddes. So Gordon. MS: damaged, þ and a lower loop for the g barely visible.

158 corage. So MS. Gordon: courage.

CHAPTER 1

1 Othea. MS: Space left for an initial, with guide letter o, the height of two lines of text.

13 feynyng. MS: the e is written over a y or r.

24 eyre. So Gordon. MS: eyse.

40 I. MS: followed by h.

42 overthrowe. MS: w written over a blurred letter.

52 myghte. MS: e written over a y.

57 Othea. MS: Space left for an initial, with guide letter o.

59 the gretest. So Gordon. MS: & gretest.

60 seigneoriez. MS, Gordon: seignorize.

world. MS, Gordon: word.

61 Alysaundre. So Gordon. MS: the last three letters are overwritten and indistinct.

63 we. MS, Gordon: whe.

65 wheropon. So Gordon. MS: wheopon.

wer. MS, Gordon: wher.

67 ladies. MS, Gordon: lades.

68 mencioun. MS: un at the end of a line.

69 whyll. MS, Gordon: wyll.

71 florysched. So MS. Gordon: floryshed.

72 was. MS, Gordon: whas.

75 worldly. MS, Gordon: wordly.

wer. MS, Gordon: wher.

we. MS, Gordon: whe.

77 wherof. MS: werheroff. Gordon: whereoff.

78 Othea. So Gordon. MS: Othe.

79 hereafter. So Gordon. MS: heafter.

81 story. So Gordon. MS: sory.

86–87 philosophre Arystotle. MS: philosophre Alexaundre Arystotle.

87 hyt. So MS. Gordon: hytt.

90 To1. MS: space left for initial, with guide letter t.

95 plesur. So MS. Gordon: plesure.

96 wyche. So MS. Gordon: whyche.

made. MS: d written over k.

97 to. MS, Gordon: omit.

98–99 wherthoro hytt mey. So Gordon. MS: wherthoro hytt mey wherthoro hytt mey.

100 wych. So MS. Gordon: wyche.

102 of. MS: two letters crossed out at the end of the line.

103 world. MS: l written over a d.

104 ar. MS: r written over an s.

106 wych. So MS. Gordon: wyche.

108 worldly. MS, Gordon: wordly.

comparisoun. So Gordon. MS: compariosoun.

109 therfore. So MS. Gordon: therefore.

111 heer. MS, Gordon: her.

112 cundytour. MS, Gordon: cundyth.

116 lyghtly. So Gordon. MS: lyghty, with t written over an l.

120 te. So Gordon, Parussa, Bühler, V. MS: omits.

121 etc. MS: et cetera, indicated by an et symbol and a c with suspension mark. Gordon: &c.

capitulo iio. MS, Gordon: capitlo iio.

CHAPTER 2

9 stans. Gordon: stanþ. MS: stanþ with þ’s loop blotted (corrected?). Gordon reads it as a thorn, but the scribe has not used thorn at the end of a word elsewhere.

12 worldly. MS, Gordon: wordly.

13 wo. MS, Gordon: who.

29 hathe. So MS. Gordon: hath.

31 Chyrche. MS: the second c is written over an l.

34 worldly. MS, Gordon: wordly.

CHAPTER 3

2 werre. MS: wher werre.

20 Grekes. MS: word after beginning with s, crossed out.

33 rampant. Gordon: raumpaunt. MS: ramp . . . t, with blotted letters, likely an a and suspension mark for n.

42 Whyle. MS, Gordon: Wyle.

48 to1. MS: after this term, the scribe miscopies a word, ending in –blez, and crosses it out.

50 was. MS, Gordon: whas.

52 an. So Gordon. MS: aa.

knyght. MS, Gordon: knytgh.

54 prouessez. MS, Gordon: prouessz.

world. MS, Gordon: word.

58 stronge. Gordon: strong.

59 entreprysys. Gordon, p. 18n7, calls this reading “doubtful.”

to. MS: letter crossed out afterwards.

64 prowes. MS: proauess, with e written over the first s.

66 and. MS: & written over or.

67 withoute. So MS. Gordon: withowte.

69 vertew. So MS. Gordon: verteu.

71 wyche. MS, Gordon: omit.

77 vobis vicistis. So MS, B1. Gordon: vobis, et vicistis.

CHAPTER 4

9 people. So MS. Gordon: peopde.

19 of synne. MS: þer of synne.

20 spekyth. So MS. Gordon: speketh.

poetez. So MS. Gordon: poetz.

22 was. MS, Gordon: whas.

ryghtwysnes. So Gordon. MS: ryghwysnes.

27 allmyghty. MS, Gordon: allmyght.

34 help. MS: followed by an h.

CHAPTER 5

4 continuelly. So MS. Gordon: contynuelly.

5 perisched. MS: written above saved.

10 opteygne. MS: optegn opteygne.

15 reson. MS: wurschyp reson.

16 boke. So Gordon. MS: bole.

17 was. So Gordon. MS: omits.

21 knyghthod. So MS. Gordon: knyghthood.

23 discomfetyd. So MS. Gordon: discomfeytd.

30 londys. So MS. Gordon: landys.

31 world. MS, Gordon: word.

35 moralizacioun. MS: last two letters blotted.

resembled to. MS: resembled by to.

38 throne. MS, Gordon: trone.

40 goode. So MS. Gordon: good.

44 trustyth. MS, Gordon: trustytht.

45 Salomoun. So MS, Gordon. Parussa: le sage. Scrope: the wiseman.

CHAPTER 6

9 thei. So Gordon. MS: þe.

10 fore. Gordon: for.

15 therfore. Gordon: therfor.

25 he sent. So Gordon. MS: he se sent.

28 Gospell. So Gordon. MS: golpell.

CHAPTER 7

5 schamful povert. So Gordon. MS: schamul povert.

10 metall. So MS. Gordon: matall.

16 bycause. MS, Gordon: by.

17 goddes. So MS. Gordon: goodes.

23 sey. So MS. Gordon: say.

24 hyttself. So Gordon. MS: hyttsell.

CHAPTER 8

11 was2. MS, Gordon: whas.

15 for as myche. MS, Gordon: for myche.

28 we. MS, Gordon: whe.

29 mende. So Gordon. MS: mede.

32 iudicia. So MS. Gordon: iudcia.

CHAPTER 9

14 knyght. So MS. Gordon: hnyght.

15 trewe. So MS. Gordon: trew.

16 we. MS, Gordon: whe.

21 butt. So MS. Gordon: but.

of trouth. So Gordon, Bühler. MS: omits. Parussa: de verité.

22 stedfast. MS: ste written over tr.

CHAPTER 10

10 name. MS: naf name.

13 knyght. MS, Gordon: knytgh.

18 he sent. So Gordon. MS: sey sent.

20 nott. MS: a macron over the o is cancelled.

CHAPTER 11

10 lovyth. So MS. Gordon: loveth.

18 oure. So MS. Gordon: our.

28 Wherfore. So MS. Gordon: Wherfor.

30 spiritualia. So V. MS, Gordon: spiritalia.

CHAPTER 12

2 us. MS, Gordon: hus.

8 Wedunsdey. So MS. Gordon: Wedensday.

12 wherfore. So MS. Gordon: wherfor.

15 langage. MS: langage helpyth myche toward honour so þat.

17 is. So Gordon. MS: omits.

24 prechoure. So MS. Gordon: prechour.

CHAPTER 13

1 that. So Gordon. MS: thar.

8 was. MS, Gordon: whas.

werthorow. So MS. Gordon: wherthorow.

19 knyght. MS, Gordon: knytgh.

23 helthe. MS: lyffe helthe.

25 Paule. So MS. Gordon: omits.

inpossibile. So MS. V, Gordon: inpossible.

CHAPTER 14

1 knytt. MS, Gordon: knett.

8 Pallas. MS, Gordon: Paulas.

15 good. So Gordon. MS: godd.

18 of the. MS: þe inserted above the line.

19 wysedam. So MS. Gordon: wysedom.

20 sey. So MS. Gordon: say.

22 withowt. So Gordon. MS: with.

CHAPTER 15

11 whyll. MS, Gordon: wyll.

14 vygorosly. MS: s written over an o.

15, 17 vertuose. So MS. Gordon: vertouse.

16 knyght. MS: followed by an h.

20 prowes. MS: s written over an r.

where. So MS. Gordon: wher.

28 Charitas. MS: –as written over –es.

CHAPTER 16

4 daungere. So MS. Gordon: daunger.

9 fore. So MS. Gordon: for.

butt. So MS. Gordon: but.

hyreselfe. MS: hereselfe. Gordon: hyrselfe.

10 hereselffe. So MS. Gordon: hyr-selffe.

14 victoryose. MS, Gordon: victorye.

15 be sett. MS, Gordon: & sett.

20 asches. MS: afterward, be inserted above the line and cancelled.

21 hymselfe. So Gordon. MS: in selfe.

arrogauncye. So MS. Gordon: arrogaunce.

25 Job. MS: John Job.

CHAPTER 17

1 Athamas. So MS. Gordon: Athames.

3 Was. MS, Gordon: Whas.

8 was. MS, Gordon: whas.

Yno. MS, Gordon: Yvo.

14 myche. So MS. Gordon: muche.

15 were. MS, Gordon: where.

19 hyr. So Gordon. MS: hys.

23 her. So Gordon. MS: here.

24 hyre. So MS. Gordon: hyr.

28 diverse. So MS. Gordon: deverse.

30 dishereted. So Gordon. MS: disheted.

42 wherin. So MS. Gordon: wherein.

43 yf hytt. So Gordon. MS: hytt omitted.

CHAPTER 18

10 envye. So Gordon. MS: enye.

15 entred. So MS. Gordon: entered.

16 her. So Gordon. MS: here.

17 his. MS, Gordon: hiis.

as hard. So Gordon. MS: as as hard.

18 became. MS, Gordon: become.

29 wurschyp. MS: s inserted. Gordon: wurshyp, with s written over c.

30 he be. MS: he he. Gordon: he.

CHAPTER 19

9 his. MS, Gordon: hiis.

11 his forhed . . . his sotelté. MS, Gordon: hiis forhed . . . hiis eye.

was. MS, Gordon: whas.

12 his eye. MS, Gordon: hiis eye.

14–15 his eye . . . his wurschypp, his land, his ryght. MS, Gordon: hiis eye . . . hiis wurschypp, hiis land, hiis ryght.

17 hys. So MS. Gordon: hiis.

20 mans soule. MS, Gordon: man soule.

21 not. MS: inserted above the line.

24 to2. So Gordon. MS: omits.

CHAPTER 20

12 was. MS, Gordon: whas.

30 Plato. MS: Plato Plato.

30–31 He that. So Gordon. MS: that omitted.

38 worldly. MS, Gordon: wordly.

wery. MS, Gordon: where.

42 worlde were. MS, Gordon: worde where.

covetose. So Gordon. MS: coveose.

43 therfor. So Gordon. MS: þerfo.

CHAPTER 21

5 hys. MS, Gordon: hiis.

13 resonable. So MS. Gordon: reasonable.

21 interitus. So MS, Parussa, Bühler, V. Gordon: interituss.

CHAPTER 22

3 ymages. MS: m written over ga.

9 fylthe. MS: y written over e.

15 and. So Gordon. MS: omits.

17 stode by. MS: stode he by.

18 he. MS, Gordon: omit.

23 significaciouns. MS, Gordon: signicaciouns.

26 petuose. MS: p written over m.

30 hym. MS, Gordon: her.

33 armes. MS: he armes.

39 flame. So Gordon. MS: fame.

CHAPTER 23

10 lady. MS: ly lady.

the. MS, Gordon: omit.

12 her in. So MS. Gordon: herein.

21 crystined. So MS. Gordon: crystmed.

CHAPTER 24

8 lady. MS: ly lady.

15–16 Moralyté. MS: e written over y.

CHAPTER 25

12 eschew. MS: escew. Gordon: estew.

CHAPTER 26

9 were. MS, Gordon: where.

20 th’entent. So MS. Gordon: thenent.

30 allthowgh. MS, Gordon: allþowth.

31 owte. MS: off owte.

CHAPTER 27

6 hys1. MS, Gordon: hiis.

7 nott. So Gordon. MS: nost, with the descender of the tall s crossed out.

18 felowes. MS: es written over s and a portion of the w.

CHAPTER 28

13 that. MS, Gordon: at. As Gordon, p. 51n22, notes, “the MS shows some evidence of the loss of initial þ in þat.” See also the notes to 46.42, 70.31, 80.21, 85.13, 92.21.

16 gode. So Gordon. MS: gade.

23 worldly. MS, Gordon: wordly.

23–24 He had. So Gordon. MS: he he had.

CHAPTER 29

13 hys verteus. MS, Gordon: hiis verteus.

20 Yo. So Gordon. MS: þe.

26 lettres. So Gordon. MS: suspension mark over lres.

30 Hys. MS, Gordon: hiis.

31 artycle. So Gordon. MS: artytle.

32 Bartholeme. MS: Bartholom. Gordon: Bartholomew.

CHAPTER 30

7 Wherfore. So MS. Gordon: Wherfor.

16–17 her . . . her1. MS, Gordon: here . . . here.

23 thorow. So MS. Gordon: thoro.

28 not. So MS. Gordon: nott.

29 lovere. So MS. Gordon: lover.

32 hyr. So Gordon. MS: hys.

45 ground to. MS, Gordon: ground off to.

CHAPTER 31

8 strengthe. MS, Gordon: strenghthe.

19 specialy. So MS. Gordon: specially.

CHAPTER 32

3 enchaunte. So Gordon. MS: enchaunce.

32.11, 12 hyre. So MS. Gordon: hyr.

11 butt. So MS. Gordon: but.

12 was. MS, Gordon: whas.

14 mouthe. MS: mouhhe, with t written over the first h.

15 Chyrch. So MS. Gordon: chyrche.

16 ministrez. MS, Gordon: ministrz.

CHAPTER 33

7 hys. MS: y written over jj (?). Gordon: hijs.

12 god. MS: d written over another letter.

13 syngulere. So MS. Gordon: synguler.

14 devoute. So MS. Gordon: devowte.

mey. So MS. Gordon: may.

15 praere. MS: praeres, with final s struck out.

20 beyng. So MS. Gordon: beyyng.

21 world. MS, Gordon: word.

22 Thadee. So MS. Gordon: Thadde.

CHAPTER 34

1 hede. So MS. Gordon: heed.

11 world. MS, Gordon: word.

13 vycez. MS: vycz. Gordon: vicz.

15 oure. So MS. Gordon: our.

CHAPTER 35

10 hyre. So MS. Gordon: hyr.

11 rathure. So MS. Gordon: rathur.

16 almyghty. So MS. Gordon: almyght.

heven. So Gordon. MS: hebrew or hebren.

CHAPTER 36

3 the. So Gordon. MS: þou.

4 feythfull. MS, Gordon: feytfull.

6 suyche a freinde. So MS. Gordon: suche a friende.

12 wounded. So Gordon. MS: wonded.

14 he. So MS. Gordon: is.

15 persoun. So Gordon. MS: psoun.

16 helpyth. So Gordon. MS: helpylth.

hyt. So MS. Gordon: hytt.

18 Rabyoun. So MS. Gordon: Sabyon.

28 the. So Gordon. MS: þat.

30 in. So MS. Gordon: is.

CHAPTER 37

3 manace. So MS. Gordon: menace.

8 was2. MS, Gordon: whas.

13 that yf. MS, Gordon: yf.

25 worldly. MS, Gordon: wordly.

CHAPTER 38

7 the storye. So MS. Gordon: þou forþe (Gordon has mistaken þe for þou, an st ligature that bleeds into the o for an f, and the subsequent y for a þ).

21 wyche was. So Gordon. MS: wyche was wyche was.

25 at. So Gordon. MS: off at.

made. MS: d written over a y or þ.

29 withoute. MS: under, with withoute inserted above the line. Gordon: withowte.

42, 44 hyre. So MS. Gordon: hyr.

45–46 hyre . . . hyreselfe. So MS. Gordon: hyr . . . hyr-selfe.

50 thynk. So Gordon. MS: thynghy, with k written over the g.

52 thynge. So Gordon. MS: thynges.

55 whyll. MS, Gordon: wyll.

CHAPTER 39

2 ey. MS: ff ey.

3, 5 hyre. So MS. Gordon: hyr.

13 an. MS, Gordon: a.

17 owethe. So MS. Gordon: oweth.

18 done. MS: do written over another letter and a y.

21 slee. MS: Gordon, p. 66n25, notes that the last letter is “not clear.” It appears to have been written over a u or w.

26 the. MS: the scribe has crossed out a vertical stroke following the.

28 Qui gladio percutit, gladio peribit. So MS, Gordon. Parussa, Bühler, V: Qui in gladio occiderit oportet eum gladio occidi.

CHAPTER 40

1 Putte. So MS. Gordon: Putt.

3 nott. So MS. Gordon: not.

5 For. MS: Ffor h.

11 Qwene Eccuba. So MS. Gordon: qween Eccuba.

13 and. So Gordon. MS: omits.

17 with. MS: of with.

27 Morte. So Gordon, Parussa, Bühler. MS: Non.

CHAPTER 41

5 froward. So MS. Gordon: forward.

9 himselfe. MS, Gordon: in selfe. Parussa: lui meismes.

11 manslaughtere. So MS. Gordon: manslaughter.

16 thefte. MS: theffe, with a t written over the second f.

CHAPTER 42

1 plesaunz. So MS. Gordon: pleasaunz.

4 aryse. MS: wert aryse.

7 And. So MS. Gordon: omits.

11 Leandre. So MS. Gordon: Leander.

acustomed. So MS. Gordon: accustomed.

16 Leandere. So MS. Gordon: Leander.

22 hyre. So MS. Gordon: hyr.

29 that. MS: þ written over h.

30 seyd. MS: under seyd. The scribe wrote an s over the u, in an attempt to correct his error before apparently giving up and writing seyd afresh. This gives evidence that at least some corrections were made as the scribe was copying.

31, 35 neyboure. So MS. Gordon: neybour.

35 thrydly. So MS. Gordon: thyrdly.

CHAPTER 43

9 Priamus. So Gordon. MS: Priaus.

11 camp. So MS. Gordon: cam. The p is atypical, and the loop does not connect to the descender, as if hastily added.

14 don. MS: do, followed by a u with a canceled suspension mark.

havyng. MS: don to the havyng.

15 and yf. So MS. Gordon: any yf.

the Grekys. So Gordon. MS: þei Grekys.

22 nott. So MS. Gordon: not.

23 make. MS, Gordon: made.

CHAPTER 44

4 grett gladnes. So MS. Gordon: grete gladness.

8 schewyng. So MS. Gordon: schewing.

14 Cygnus. MS: the c appears written over another letter, or as Gordon, p. 72n24, suggests, “blotted.”

20 people. MS: pepple, with the descender of the middle p crossed out.

22 in us. MS, Gordon: in hus.

cause us. MS: cause hys. Gordon: cause hus.

26 by. MS: y by.

27 Psaulter. MS, Gordon: phsaulter.

CHAPTER 45

7 women. So MS, with e written over another letter. Gordon: woman.

10 is. So MS. Gordon: omits.

15 contré. MS: the first letter is blotted and indistinct.

this. So MS. Gordon: the.

18 hyre. So MS. Gordon: hyr.

18–19 the contrarie. So MS. Gordon: the omitted.

19 phesicioun. MS, Gordon: phicician. I have adopted the spelling from 39.8.

27 schewed. MS: dyd schewed.

28 the lande. So Gordon, Bühler. MS: omits. Parussa: la terre.

CHAPTER 46

3 world. MS, Gordon: word.

9 that. MS, Gordon: omit.

knyghtes. So Gordon. MS: kngghtes.

22 brother. MS: a descending stroke before brother is crossed out.

25 that. MS, Gordon: omit.

27 myschyeff. So MS. Gordon: myscheff.

38 every. So Gordon. MS: ever.

42 that be. MS, Gordon: at be.

43 meditacioun and. MS: & written over f.

CHAPTER 47

1 whyll. MS, Gordon: wyll.

6 thee. MS: he, with likely attempt to write t before the h. Gordon: he.

9 unsittyng. So MS. Gordon: unfittyng.

13 to understand. So MS. Gordon: to omitted.

15 of1. MS: gof.

18 and. MS, Gordon: omit.

19 oure. So MS. Gordon: our.

21 Werfore. So MS. Gordon: Wherfore.

22 What. So MS. Gordon: Whatt.

23 synnere. So MS. Gordon: synner.

25 thus. So Gordon. MS: þis.

26 et. So MS, Gordon. V: vel.

27–28 immaculati et incontaminati Jhesu Crysti. So MS, Gordon [Gordon: incontaminato]. V: immaculati Christi, et incontaminati.

CHAPTER 48

6 glade. So Gordon. MS: glade nott.

7 wanteth. So Gordon. MS: wantheth.

11 hyre. So MS. Gordon: hyr.

17 schewere. So MS. Gordon: schewer.

21 afture. So MS. Gordon: aftur.

26 mannes. MS, Gordon: man.

27 throughe. So MS. Gordon: through.

CHAPTER 49

8 fore. So MS. Gordon: for.

9 worldly. MS, Gordon: wordly.

10 sekyng. So MS. Gordon: seking.

11 prowes. So Gordon. MS: prorowes, due to a pro abbreviation.

15 is. MS, Gordon: hys.

17, 20 werldly. MS, Gordon: werdly.

22 lyghtlyer. So Gordon. MS: lyghtlyere.

23 eye. MS: yee eye.

24 butt. So MS. Gordon: but.

25 werldly. MS, Gordon: werdly.

28 camelum. So Gordon, V. MS: calmelum.

CHAPTER 50

12 goe. So MS. Gordon: goo.

13 he kept. MS, Gordon: kept.

17 ooste. MS: booste.

22 prechoure. So MS. Gordon: prechour.

27 eere. MS: h eere.

29 a. MS: a descender before a is crossed out.

seke. So Gordon. MS: sele.

stomake. So MS. Gordon: stomacke.

30 by. MS: þe by.

CHAPTER 51

1 Lete. So MS. Gordon: Let.

6 meyst. MS: neyst meyst.

12 phillosophre. MS: –re written over e.

18 Victour. So MS. Gordon: Vctour.

19 withowte1. So MS. Gordon: withowt.

CHAPTER 52

2 messangeere. So MS. Gordon: messaugeere.

CHAPTER 53

9, 12 kestyng . . . . kest. So MS. Gordon reads bestyng . . . . best in the MS, but one can just distinguish the loop of the k in each instance that distinguishes the letter form from the b.

9, 11 berre. So MS. Gordon: berr.

10 the strengthe. So Gordon. MS: the strenghhe.

11 Wherfore. So MS. Gordon: Wherfor.

16 pride. MS: d written over a g, the lower portion of which is crossed out.

24 Salamon. So MS, Gordon. There is no parallel in Parussa or Bühler.

25 salus. So MS, Parussa, V. Bühler: omits. Gordon: ealus.

And alsoe. So MS. Gordon: And alsoe the commune prouerb. Gordon inserts a translation of Christine’s le proverb commun.

CHAPTER 54

11 in. MS, Gordon: en.

12 lyff. So MS. Gordon: lyffe.

15 as. MS: & as.

coude. So MS. Gordon: koude.

17 hys. So MS. Gordon: hiis.

18 lovere. So MS. Gordon: lover.

19 another. So Gordon. MS: anoþ.

20 Werfore . . . Ectour. So MS. Gordon: Wherfore . . . Echour.

25 ageyn. MS: & ageyn.

34 ryver. So Gordon, Bühler. MS: omits. Parussa: ruissel.

mercy. MS: pyte mercy.

CHAPTER 55

7 foule, and man. So MS. Gordon: best & felow man. Gordon mistakes foule [bird] for foulo, which he takes to be a corruption of felow, and emends.

15 therof. MS: off h þerof.

19 throughe. MS: u written over an o or a; the scribe also uncharacteristically uses a small r here.

20 reprove. So MS, with a pro– symbol. Gordon: repreve.

21 by. So MS. Gordon: be.

24 withoute. So MS. Gordon: withowte.

35 put. MS: p written over an h or b.

Werfor. So MS. Gordon: Wherfor.

41,42 worldly. MS, Gordon: wordly.

42 scheld. So Gordon. MS: schell.

47 werldly. MS, Gordon: werdly.

restreyneth. So Gordon. MS: restreyn.

48 enlarge. MS: & enlarge.

CHAPTER 56

14 whyll. MS, Gordon: wyll.

16 goddessez. So MS. Gordon: goddesses.

21 Unethes. So Gordon. MS: Anetes, mistaken for the name of the philosopher. Parussa: a peine. Bühler: unnethe.

CHAPTER 57

3 syttyng. So MS. Gordon: fyttyng.

5 hyre. So MS. Gordon: hyr.

8 Femynye. MS, Gordon: Femynyne.

10 conquered. MS: con– written over previous strokes.

host. So Gordon. MS: bost.

11 werof. MS: e written over a thorn, o written over an f.

15 Cyrus. MS: sl Cyrus.

17 barell. So MS. Gordon: barrell.

19 Cyrus. MS: the scribe has written and canceled a stroke before Cyrus.

21 discomfetyd. So MS. Gordon: discomfeted.

24 strengthe. So Gordon. MS: strenghhe.

26 knyght. So Gordon. MS: knygh.

dispyse. MS: s struck out before dispyse.

29 or. So MS. Gordon: omits.

CHAPTER 58

2 woo. MS, Gordon: whoo.

5 Medee. MS, Gordon: Mede.

6 wyl byyond hyr wytte. MS, Gordon: wytte byyond hyr wyl.

9 were. MS, Gordon: where.

hyre. So MS. Gordon: hyr.

13 therfore. MS: þer þerfore.

14 an. MS, Gordon: a.

her. So MS. Gordon: hyr.

15 example. MS: x written over another letter.

18 not. MS, Gordon: omit.

19 not. So MS. Gordon: nott.

22 world. MS, Gordon: word.

CHAPTER 59

2, 6 Cupydo. So MS. Gordon: Cupyde.

7 Behoveth. MS: Bhe behoveth. Gordon: She behoveth.

8 woman. MS: wo inserted above the line.

10 her. So Gordon. MS: here.

14 And therfor. So Gordon. MS: syfor.

19, 20 worldly . . . worldly . . . werdly. MS, Gordon: wordly . . . wordly . . . werdly.

21 we. MS, Gordon: whe. MS: whe written over my.

mey. MS: written over nor.

CHAPTER 60

15, 22 goddessez. MS, Gordon: goddessz.

26 unsyttyng. So MS. Gordon: unfyttyng.

30 be. So Gordon. MS: omits.

32 Psalter. MS: s written over an l or h.

34 Non in contencione. So Gordon, Parussa, Bühler, V. MS: In in contencione.

etc. MS: et cetera, indicated by an et symbol and a c with a suspension mark. Gordon: &c.


CHAPTER 61

11 toke. So MS. Gordon: take.

12 slow and. So MS. Gordon: so thei. Gordon, p. 96n16, notes a “defect in the MS” here, but the words are visible.

19 that. So Gordon. MS: omits.

CHAPTER 62

11 hereself. So MS. Gordon: herself.

12, 14 here. So MS. Gordon: her.

13 he2. So Gordon. MS: sche.

17 Juno to Semell. MS: Semell to Juno. Gordon: Juno to Semelle.

Jupyter. So MS. Gordon: Jupiter.

19 had graunted. So Gordon. MS: & graunted.

24 dyd. MS, Gordon: ded.

30 whatso. MS, Gordon: watso.

bee. So MS. Gordon: be.

31 Austyn. So MS. Gordon: Austeyn.

not. So MS. Gordon: nott.

31, 33 We . . . we . . . we. MS, Gordon: Whe . . . whe . . . whe.

CHAPTER 63

8 Prudence. So Gordon. MS: Dyane.

9 delyte not. MS: desyre not delyte not.

11 Therfor. MS: þ with abbreviation mark written over another letter.

13 knyght. So Gordon. MS: knght.

17 wyse2. MS: y written over an s.

18 ociosum. So MS, Gordon. V: otiosa.

CHAPTER 64

2 strengthe. So Gordon. MS: strenghhe.

parage. Gordon: perage. MS uses the p with crossed descender, a suspension mark for par or per.

6 wyche. So MS. Gordon: omits.

14 came afterward. So Gordon. MS: came afterward come.

26 Salomon. So MS. Gordon: Saloman.

CHAPTER 65

4–5 And that . . . . all to-schake. So MS. Gordon flips these lines. Gordon, p. 101n4, notes that “lines 4 and 5 are transposed in the MS.” Gordon’s ordering would follow Christine’s four-line texte more closely, but it assumes that the Bibell translator would have done so.

8 wych. So MS. Gordon: wyche.

15 Sedechye. So MS. Gordon: Sedechre.

16 sone. So MS. Gordon: soone.

23 saying. So Gordon. MS: sayeng, with the e blotted and possibly marked for removal.

24 bestie. So MS, Gordon, Parussa, Bühler. V: ei.

CHAPTER 66

15 was. MS, Gordon: swas.

23, 25 werre. So MS. Gordon: werr.

24 verteus. So MS. Gordon: vertues.

25 enemy. So MS. Gordon: enemye.

26 Lord. So Gordon. MS: omits.

CHAPTER 67

3 sodeynly. So MS. Gordon: sodenly.

10 fowles. So MS. Gordon: foules.

12 harpyng. So MS. Gordon: harypng.

17 ocupacioun. So MS. Gordon: occupacioun.

19 worldly. MS, Gordon: wordly.

delytes. So Gordon. MS: tes (the scribe has apparently confused the dly of the previous words with those required for delytes). Parussa: delices charnelles. Bühler: fleishli delites.

23 fleschly. So MS. Gordon: fleshly.

25 world. So MS. Gordon: word.

CHAPTER 68

No Textual Notes.

CHAPTER 69

12 by the forest. MS, Gordon: by in the forest.

13 nakyd. So MS. Gordon: naked.

goddessez. MS: ez written over z.

17 yonge. So MS. Gordon: yong.

20 transformed. So MS. Gordon: transfformed.

25 towounded. So Gordon. MS: towonded.

35 ygnoraunce. So MS. Gordon: ignoraunce.

41 eyre. So MS. Gordon: eyr.

42 we. MS, Gordon: whe.

CHAPTER 70

11 when sche. So Gordon. MS: when he sche.

19 and. MS, Gordon: omit.

22 recover. MS: retorne recover.

27 generally. So Gordon. MS: gnerally.

30 folye. So MS. Gordon: foyle.

31 as. MS: Gordon, p. 108n22, observes “as, written over at,” but it seems equally possible that at is written over as, in another instance of the loss of þ before þat.

CHAPTER 71

23 straung. So MS. Gordon: staung.

29 knyght. So Gordon. MS: knghht, with yg written over gh.

33 thynk. MS: k corrected over a g.

whyl. MS, Gordon: wyl.

CHAPTER 72

10 and. So MS. Gordon: omits.

CHAPTER 73

10, 23 goddessez. MS, Gordon: goddessz.

26 cam. MS, Gordon: omit. This clause is original, so there are no parallels in other versions of the Epistre Othea, but a verb is needed.

32, 35, 36 we . . . we . . . . we. MS, Gordon: whe . . . whe . . . . whe.

33 whatt. MS, Gordon: watt.

CHAPTER 74

1 Truste. So MS. Gordon: Trust.

7 slypper. So MS. Gordon: slipper.

9 worldly. MS, Gordon: wordly.

15 knyght. So Gordon. MS: knygh.

17 worldly. MS, Gordon: wordly.

CHAPTER 75

1 make. MS: w make.

4 better. MS: –er symbol written over an –es symbol.

20 whos. So Gordon. MS: whom.

20–21 whom contemplacioun is figured. MS: whom contemplacion is. Gordon: whos contemplacioun.

22 auferretur. MS: au, written over af.

CHAPTER 76

1 Sett. So Gordon. MS: Lett.

4 Wherfor. So MS. Gordon: Wherfor.

9 mervelosely. MS: all h mervelosely.

10 slew. So Gordon. MS: slow.

11 myche. MS: myches, with final s struck out.

19 t’aweyte. MS, Gordon: th’aweyte. Parussa: gaiter. Bühler: to aspie.

nott. MS: a macron over the o is crossed out.

26 smal. MS: inserted above the line.

28 own dedes. MS, Gordon: oun dedes.

30 in oculo tuo. So Gordon, Parussa, Bühler, V. MS: in tuo.

CHAPTER 77

7 brought. So Gordon. MS: brough.

8 brother to. So MS. Gordon: broþer of.

14 Whoo. MS: Wurschyppeth wysed men & v Whoo.

16 conceylled. MS, Gordon: conceyll. Parussa: desconseilloit. Bühler: counceiled.

20 Poule, “Fidelis. So MS. Gordon: Paule: Fedelis.

CHAPTER 78

21 come. So MS. Gordon: com.

beware. So MS. Gordon: before.

26–27 dolore . . . humilitate. So V. MS, Parussa, Bühler: dolorem . . . humilitatem. Gordon emends to dolorem . . . humilitate.

CHAPTER 79

13 nor. MS: for, with nor inserted above the line.

comforted. So MS (by abbreviation). Gordon: conforted.

23 fore as myche as. MS: fore as myche & as. Gordon: for as myche as.

30 or. So MS. Gordon: of.

conceyle. So Gordon. MS: –ce– blotted. Parussa: conseil. Bühler: counceil.

33 hys . . . hys. MS, Gordon: hiis.

worldly. MS, Gordon: wordly.

CHAPTER 80

7 Priamus. MS: an ri abbreviation is barely distinct from the p.

11 men. So Gordon. MS: omits.

20 All. So MS. Gordon: Al.

hyt. So Gordon. MS: cyt.

21 that that is. MS, Gordon: þat at is.

23 is to. MS: is se to.

26 Sapienciam. So Gordon. MS: Spienciam.

CHAPTER 81

2 malicius. So MS. Gordon: malicious.

16 that he. MS, Gordon: þat sche.

24 Poule. So MS. Gordon: Paule.

CHAPTER 82

2 not. So Gordon. MS: omits. Parussa: Ne soyes dur a ottroyer / Ce que tu peus bien emploier [Do not be hard in granting / That which you may well bestow]. Bühler: Be þou nat hard for to graunt.

12 ponde. MS, Gordon: pounde.

13 nakyd. So MS. Gordon: naked.

15 her2. Gordon: her. MS: her with suspension mark or otiose stroke.

35–38 hevye and sory . . . fyrst chafed. In this section, the ink is faded and some words are more difficult to read.

CHAPTER 83

8 whyle. MS, Gordon: wyle.

11 fond. So MS. Gordon: fand.

13 not. So MS. Gordon: nott.

CHAPTER 84

7 thi . . . thi. MS: þat . . . þe. Gordon: þi . . . þe.

9 noortred. So MS. Gordon: nortred.

13 answere. So MS. Gordon: answer.

18 lovere. So MS. Gordon: lover.

Criseyda. So MS. Gordon: Criseyde.

21 therfore. So MS, by suspension mark. Gordon: therfor.

22 nott. So MS. Gordon: not.

27 especialy. So MS. Gordon: especially.

28 hard. MS: perfyght to overcome hard.

CHAPTER 85

5 Yf. MS, Gordon: Yeff.

7 Werfore. So MS. Gordon: Wherfore.

9 brethers. MS, Gordon: breþer. Parussa: freres. Bühler: brethir.

10 the. MS: þe written over s.

11 manhood. So MS. Gordon: manhod.

13 that that. MS, Gordon: þat at.

18 strengar. Gordon: stronger. The MS reading is indistinct; the scribe prefers strengar at 89.6.

19 it. MS: it s.

26 que. So MS, Gordon. V: est que.

CHAPTER 86

8 fable. So Gordon, Parussa, Bühler. MS: omits.

9 used. MS, Gordon: omit.

accused. So Gordon. MS: accussed.

19 pytuose. MS: priytuose, through a misplaced ri abbreviation. Gordon: piytuose.

24 Werfore. So MS. Gordon: werfor.

24–25 kepe well. MS: kepe well kepe well.

27 refused. MS: accused refused.

28 the. So Gordon. MS: omits.

29 sermon. So MS. Gordon: sermoun.

32 holpen. So MS. Gordon: holpe. The macron over the e is obscured by the underlining of a previous line.

33 thei are. MS, Gordon: he is.

CHAPTER 87

1 lawrer. So MS. Gordon: lawyer.

8, 10 whom. Gordon: whoum. MS: whoum or whon, with otiose stroke.

8 Phebus. MS: P written over s.

as. MS, Gordon: omit.

10 fouloed. MS, Gordon: fouled.

when. So Gordon. MS: omits.

17 that. MS: y and tall s, likely in anticipation of yf, corrected to þat.

18 desyre Dannes. Gordon: desyre Danne. MS: desyrez Danne.

sey. MS: a stroke after sey is crossed out. Gordon, p. 130n12, suggests a t or s.

20 Omere. MS: an initial capital h is crossed out at the beginning of the line.

cometh. MS, Gordon: comet.

22 everlastyng. MS: everhlastyng. Gordon mistakenly places the h before lyff.

24 joy. So MS. Gordon: joye.

Gregore. So MS. Gordon: Gregory.

28 see. MS, Gordon: se.

in verrey surté. So Gordon. MS: to be verrey soree. Parussa: estre assuer [to be sure]. Bühler: to be in suerte.

CHAPTER 88

7 knowest. MS: a stroke with a descender before the k is crossed out.

18 a chyld. MS, Gordon: chyld.

to teche. MS, Gordon: teche. Parussa: aviser. Bühler: may advise.

20 cometh. MS, Gordon: comet.

22 draw us. MS, Gordon: draw hus.

24 Paule. So MS. Gordon: Poule.

CHAPTER 89

5 were. So MS. Gordon: wer.

6 towre. So MS. Gordon: toure.

on. So MS. Gordon: of.

7 his. MS, Gordon: is.

8 strengthe. MS: strenghhe. Gordon: srengthe.

13 strengthe. So Gordon. MS: strenghhe, with t written over the first h.

16 is. MS, Gordon: is it.

20 world. MS, Gordon: word.

though. MS: þ written over l.

CHAPTER 90

2 tyme I. So MS. Gordon: tymez.

11 bateyll. MS: t written over y or þ. Gordon: batteyll.

13 myght. So Gordon. MS: mygh.

17 freindes. So MS. Gordon: freyndes (reading a loop from an l in the next line as y).

18 Whyle. MS, Gordon: Wyle.

the. So Gordon. MS: þou.

22 nor. So Gordon. MS: þen. Parussa: ne moins certain [nor less certain]. Bühler: omits.

23 uncerteyn. So MS. Gordon: uncertyn.

CHAPTER 91

9 And therfore. So Gordon. MS: & þerfore & þerfore.

Othea. So Gordon. MS: Othe.

12 arow. Gordon: arew. The MS reading is debatably arow or arew.

18 cloos alwey. MS, Gordon: close is alwey.

19 hall. So Gordon. MS: ha written over other letters. Bühler: halle. Gordon, p. 135n8, notes, “Reading doubtful,” but each letter form is visible, and oppen hall plausibly translates the French hale ouverte [open room].

every wey. MS: ever wey. Gordon: everwey. The MED does not attest everwey or ever as an adjective.

CHAPTER 92

10 plesaunt. So MS. Gordon: pleasant.

12 smote. MS, Gordon: smete.

13 And for. So MS. Gordon: And omitted.

17 worldly. MS, Gordon: wordly.

18 fyer. MS, Gordon: feer.

20 desireth, yet. So MS. Gordon: desyreth, yet.

21 that that. MS, Gordon: þat at.

22–23 Sent Paule th’Appostle. So MS. Gordon: Seynt Paule thapostle.

CHAPTER 93

2 where. So MS. Gordon: wher.

3 ruste. So MS. Gordon: rust.

8 see. So MS. Gordon: se.

16 Achillez. So MS. Gordon: Achilles.

19 whose. MS, Gordon: wose.

22 love. MS: lofe or lefe crossed out before love.

Achylles. So MS. Gordon: Achilles.

23 an old. MS, Gordon: a old.

29 Whether. MS, Gordon: Weþer.

CHAPTER 94

1 of. MS: up of.

5 thought. So Gordon. MS: though.

11 weyre. MS, Gordon: werre.

13 whatt. MS, Gordon: watt.

16 sermone. MS, Gordon: sarmone.

20 adversitees. So MS. Gordon: adversites.

21 Poule. So MS. Gordon: Paule.

ad. So Gordon, Parussa, Bühler, V. MS: omits.

non quod sumus. So MS, Parussa, Bühler. MS: non written over. Gordon, V: non quod simus.

22 cogitare ex nobis. MS: –re and no– are indistinct, and written over other letters.

CHAPTER 95

4 in. MS: written over & .

myschyef. So MS. Gordon: myscheyf.

12 counseyll. MS: s and e compressed. Gordon: counsyll.

16 Feygnyng. MS, Gordon: Fyghtyng. Parussa: Barat [deceit]. Bühler: Deceit. I have adopted Gordon’s suggestion, p. 139n16, that “Perhaps [fyghtyng is] a scribal error for feygnyng.”

17 inconvenience. Gordon: inconvenienc. MS: inconvenient (?).

18 that is nott besy. So Gordon. MS: not omitted. Parussa: qui n’est songneux [who is not careful].

20 fyere tyll. MS: feere tyll. Gordon: feer tyl.

CHAPTER 96

6 any. So MS. Gordon: my.

9 to1. MS: two letters crossed out (possibly by), and to written above the line.

11 knyghtes. So Gordon. MS: kyyghes.

14 brent. MS: brenth.

16 devocioun. MS: v written over r.

19 where. MS, Gordon: wyche. Parussa: ou. Bühler: where.

23 Chyrche. MS: second ch written over h.

CHAPTER 97

6 Whoo. So MS. Gordon: Who.

8 mester. So MS. Gordon: master.

10 strengthe. So Gordon. MS: strenghhe, likely t written over first h.

11 fortune. So Gordon. MS: forgune.

15 regard. So Gordon. MS: regare.

worldly. MS, Gordon: wordly.

16 dampnacioun. MS: delytz of heven dampnacioun.

17–18 hys belye her and hys soule ther. So Gordon. MS: hys belye þer & hys soule her. Parussa: ycy remplisse son ventre et yla son ame [fill the belly here and the soul there]. Bühler: þe wombe here and the soule þere.

19 worldly. MS, Gordon: wordly.

th’apocalypse. So MS. Gordon: thopocalypse.

20 tantum. So Gordon, Bühler, Parussa, V. MS omits.

CHAPTER 98

9 sorserese. So Gordon. MS: sorserere.

8–10 Cyrces was . . . by the see. MS: the first three lines of the glose vary in quality, and some readings, such as ageyn toward Grece by the see are barely legible. The right side of the folio is light in some places throughout the first five lines.

17 Cyrces. So MS. Gordon: Cyces.

19 be her. So MS. Gordon: by her.

21 knyght. So Gordon. MS: knygt.

22 seyt. MS, Gordon: seyt.

24 Cyrces. So MS. Gordon: Cyces.

25 oweth. So Gordon. MS: omits.

Werfor. So MS. Gordon: Werfore.

doctour. So MS. Gordon: dectour.

29 quia. So Gordon, V. MS, Parussa, Bühler: qui.

que a foris. So Gordon, Bühler, Parussa. V: quae a foris. MS: que foris.

CHAPTER 99

4 ynogh. So MS. Gordon: ynough.

7 wel as his. MS: wel as is. Gordon: well as is.

9 not. So MS. Gordon: omits.

11 comonly. So MS. Gordon: comenly.

19 excusest. So Gordon. MS: excusiest.

23 Poule. So MS. Gordon: Paule.

CHAPTER 100

3 with. So MS. Gordon: in, but with an acknowledgment, p. 144n21, that in is “doubtful; perhaps with.”

6 his. MS, Gordon: is.

9 world. Gordon: werld. MS: world or werld is plausible.

10 leued mysbelevyng. MS: leued mysbelyng. Gordon: lewed mysbelevyng.

14 prophetisse. So MS. Gordon: porphetesse.

16 withowte. MS: withinne, with owte inserted above the line.

24 that. So Gordon. MS: omits.

29 sekyth. MS: settyth. Parussa: il quiert [he seeks]. Bühler: he seekith.

30 considereth. MS, Gordon: consideret.

31 whatt it. MS: watt he is it. Gordon: watt it.

33 concupiscencia. MS: concupiscenciam. The scribe has crossed out a suspension mark for an m. Gordon: concupiscenciam.

 

 

 

 

 

 

 


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The Prohemye

The hye divyne eternall majesté,
Whos sovereygn sapience thoro hys imperiall myght,
Nine ordrez angelyke in ierarches thre
Establysched hathe in the hevenly lyght,
Here in this world, terrestriall cercuitte,
Hathe sett mankynd to have the governans
Over all other creatoures, for whos sustenaunce

Create they were, subjecte to nature,
By whom thei possede the dimenciouns thre
Testifiyng the philosophicall scrypture:
Longitude, latitude, and profundité.
Thus is a trine in every quantyté
Comprehended by natures operacioun,
Wherof any erthly man hath dominacioun.

To whom the seyd divine magesté
Hathe graunted a synguler prerogative
In hym to conteyne liffly soules thre,
Vegetatyffe, sensatyve, and intellictive,
Whiche thre preserveth here hys bodely lyffe
And him comfortyth in all adversité
Tyll deth hym striketh with hys mortalité.

By vegetative he hath hys groyng bodely,
And sensative hym geveth palpabilité,
But hys sole intellective makith hym proprely
By resoun to discerne all mutabilité
And wrong to devyde from ryght by equité.
Thus every thyng is in ordre sett by mankynd,
Wych schold be byfore and wych behynd.

In wyche ordre and rewle ymaginative
Especially notyd be degrés three,
Wherof the fyrst is called posatiffe,
Wyche, in comparacioun lowest is, of degree.
The second, comparatiff nuncupatt is hee,
And the superlative is thyrd and last of all.
Hyest in that ordre, thus, men ey hym call.

Sembable wyse fygured mey be
To the degres and resembled aryght
The thre estats of humanité:
The laborer, oon for comoun profyght,
Wyche the degré posative kepyth dey and nyght,
Of whom the other two toke ther foundatioun
In the tyme of Noye byfor the Incarnacioun.

The second estat of these estates three
Is knyghthode, to whom the degré comparative,
Of verrey dew ryght, resembled mey bee, 1
For as he in comparasoun surmontyth the possatyff,
In lyke forme, knyghthod in this present lyff
Oweth to surmount the estat laborous
In honour and ryches with lyvyng vertuose.

And, as the degré comparative no weys mey atteyne
Unto the superlative as in comparasoun,
Ryght so the estat of knyghthod is under the sovereygn
Estat of Holy Church, to whom the dominacioun
Superlative is gyff, wyche schold with contemplacioun
Be mirrour and exsample unto that other tweyn
Of her synfull lyvyng the brydell to restreyn.

Thus, in a tryne the gloriose Trynyté
In heven and erth disposeth mervelosely
Divers estatz and degrees to be:
Fyrst, among angels, the trine ierarchye,
Sythe in yche creature in erthe generally,
The tryne dimencioun to be proporcionatt,
As by Hym is ordred and ratificatt.

In man, thre soules in maner of a tryne
The gode Lord hathe knytt by Hys providens,
Butt on in especiall hym doth enlumyne
With resoun, wherby he hathe experience
Twene ryght and wrong to shew hys sentence,
And to discerne the forne trine degré
Of comparasoun, yche in hys qualeté.

To wyche degrees, by maner figuratyve,
The trine estat mey well resembled be:
Th’estat laborous unto the posatiff,
And, in the comparative, knyghthod kepe hys see,
Holy Churche takyng the superlative degr.
Thus, in dew ordre by resouns operacioun
Is everythyng sett wher man hath dominacioun.

Among wyche estates chosen have I oon
After my discrescioun and wytte fantasticall
Fowloyng the steppis of seintes everychoun,
Wyche in a mene kep themselfe all.
So unto knyghthod in especiall,
As mene estat atwene the other tweyne,
I purpose to declare condicioun certeyne,

Wyche of verrey ryght owe to be dew
To that estat of noble chyvallrye:
Th’encres of vertew and vices to eschew.
Whosoever be of thatt compaynye,
Wyllyng hymselfe ey to fortefye
Bodely and gostely ageyn hys fooes all,
Her mey he fynd tuycioun generall.

Yf he desyre grace to be hys guyde
And lyst to fowlo of ryght the perfyght trace, 2
Lett hym this tretyse, wherso he goe or ryde,
Beyre in hys mynd as God wyll gyff hym grace,
And ey beware that disdeyn gete no place
In hym to avoyde, by the wey of scorne,
This rude, symple doctryne. In hym, then, is hytt lorne.

In as myche as the verrey ground
Of this mater resteth uppon this trine estate,
Thre maner weys in this boke are found,
Them to enforme that be desolate
Of prudent polecye (thoro ignoraunce rate),
How thei contynually honour mey possede,
To this lytle bibell, yf thei lyste take hede.

The fyrst of these weys, poeticall fable,
Wherin rethoriciens gretely sett ther cure
To talke under covert, is called commendable
Among worldly prelates and princes, I yow ensure.
The second wey is autentyke scripture
Of olde sage philisophers, wych called is the lyght
Of scyens, comprehendyng tresour infinight.

The thyrd wey is most of autorité
And hyest of credens to every Christen wyght.
And to confound our gostly enmes three,
In resistence it beyryth the grettyst myght,
For in hytt is the substaunce recytte
Of Holy Scripture in bothe testamentes
Comprised, and namely the’evangelyk documentes.

Poetrie, philosophye, and theologye,
Of this trine wey havyng the governauns,
Thus knyghthod, armed with prudent polecye,
In this present lyf hymself to avaunce,
And to hys soule gyfe gostely sustenaunce
Be morelizacioun of clerkly conjecture,
Yf he the steppis wyll foulo of this lecture.

Of this mysty mater to the declaracioun,
Goddes grace helpyng, now wyll I procede,
Wyche is to me tymorose, but under supportacioun
And favorable eid of hem that schall hytt reed.
For, ever in my hert, soore I me drede
My rude wytt to deele with this mater hawte,
Lest that in the makyng be found som defaute.

Wyche to my symplenes a reproche schold bee,
That I, of presompcioun, schold uppon me take
So hye divinous mater in moralité,
In ryme or in prose other for to make —
Wher I, voyd of eloquence, am hyt to undertake —
Wyche schold cause men thynke in me abusion, 3
And, for my gret folye, to have me in derysyoun.

How be hytt, I, trystyng uppon the proteccioun
Of theologiciens hyt to moralyse,
I fully me purpose, unto whose correccioun,
I holye me submytt in this entrepryse,
For so hye a mater in me to sylogyse,
My symple wytt of cunnyng to barreyn,
Butt under favores coverture, I tell yow for certeyn.

Butt fyrst for a principle and a verrey ground
Of this mater excellent, all that schall rede
Behove to understand that I this mater found
Uppon the flour of chivalrye, the chyef of manheed
Ectour of Troye, whose fame ferr hath sprede,
To whom I resemble knyghthod in this booke,
And that mey thei know that lyst theron to loke.

To whom in hys yong age
The lady Othea of prudens the goddes
Sent an epistle of noble poetrye
To geve hym corage to chivallrous prowes,
Wherof the text fouloythe her expresse
In balad ryme, and of hyt the glose,
Wyche the moralité is made to yow in prose.

And to declare this mater oppynly
Unto the wlgar, pleyn to understondynge
Of every wyght desyrous for to stye
The whele of Fortune to the suppreme wonnyng,
Language rethoricall fro me sequestrynge,
The wordes of this epystle in reprove of synne,
Pleynly to wryte thus, I now begynne.

Finis prohemye

Chapter 1: Othea

Incipit Epistola

Texte

Othea, of prudence sovereygn goddes,
Drawer of hertes to wurschyp and renoun,
To thee, prince Ector, of Troyan noblenes,
To whom in armes is no conparisoun,
Son to god Mars, of werre wych weyres the crowne,
And of Mynerve, goddes of the same,
Whos noble dedes bloweth the trompe of fame,

Successour of the noble Troyan blode,
Heyre of the cytté and the cittezinz all,
To thyn estat I send gretyng gode,
As to such a prince oweth for to fall,
With perfyght love, wyche to thee dure schall
Withowt feynyng, and for as much as I
Derly desyre th’encres of thi glorye,

Wyche I wyll be preserved syngulerly,
Above all other in the lyff mortall,
I to thee wryte what is necessarye
And accordyng to thyn estat royall
In thi yong age that thou know schall
By this epystle what is convenient
Unto thi weyle and most expedient,

For to conquere the hyghe myghty steede,
Whos name is Pegasus, as poetes tell,
Wyche by the eyre goth fleyng in dede,
And above all coursers beyreth the bell.
And bycause that thi condicioun naturell
Of armes inclyneth toward chivalry,
I for thee provyde, o, floure of curtosye,

Of perfytt connyng as a godde pure
Be this epistle thee for to werne
Of vyces that destroye many a creature,
Whereof the usage myght sone do thee harme.
And eke withowt enchauntement or cherme
Of wurschyp and renome, I thee this laude graunt
Above all other wyche any armes haunt.

And for all this I desyre no more
Butt that thou lyst of thy gentlenes
Onely thi love unto me gyve therfore.
Why sholdyst thou nott? Iwys, thou meyst no les,
For I am sche wyche save from distres
All tho that laboure my cunnynge to knowe,
So that no folye mey them overthrowe.

I alsoe bryng them to our hevenly place
Wher doth inhabite bothe goddes and goddesses.
Thus I them sett in grete joy and solace
And ever in erthe kepe them fro hevynes.
Wherfor, I preye thee, purchasour of prowes, 4
To this epistle that thou geff credence
As in thi mynd beyre therof the sentence.

And suche thynges as I here now wryte,
Wyche unto thee in tyme to come schall fall,
Loke thou beleve hytt with all thy myghte
As they were past, for certeyn come they schall,
For in me is the spryte propheticall.
Wherfor, lest thyn honour disteyned be or synke,
On this epistle I councell thee to thynke.
 


(t-note)
(t-note)
hierarchies; (see note)

earthly area; (t-note)
(t-note)


(t-note)
possessed

Length, breadth, and depth
unified trinity

(see note)

To man
special
(t-note)
Vegetative, sensitive, and intellective; (see note); (t-note)
(t-note)
(t-note)


physical growth; (t-note)
gives him perception of touch; (t-note)
soul; (t-note)
instability
justice (fairness)
(t-note)
(t-note)


ranks; (t-note)
positive
(t-note)
is designated the comparative

ever

In a similar way may be represented
properly
classes
common profit; (see note); (t-note)
maintains

Noah



(t-note)
exceeds; (t-note)
(t-note)




(t-note)


(t-note)

[horse’s] bridle


(t-note)
Various; (t-note)

Since; each
proportioned
sanctioned; (t-note)


united
one; illuminate
(t-note)
wisdom; (t-note)
previous
(t-note)

metaphoric


seat; (t-note)
(see note)




practical judgment; imaginative faculty
Following the steps; every one
in a state of moderation

middle rank; (see note)
resolve; the true circumstances; (t-note)

accurately
knighthood
shun

always
Physically and spiritually
general moral guidance; (t-note)



wherever he may go or ride

ever
(t-note)
lost

true foundation

(t-note)

self-governance (through valid ignorance)
possess
(see note)


rhetoricians; attention
cover
(see note); (t-note)
authoritative writings; (t-note)

knowledge

(t-note)
person
enemies

received

especially the Gospels; (see note)



(t-note)
advance

By; interpretation
text; (see note)

mysterious
With the help of God’s grace
frightening
aid; read (instruct)
sorely I fear for
unrefined; lofty
composition

ignorance; (t-note)
presumption
spiritual
To compose in both rhyme or prose


to ridicule me

Nevertheless; trusting
moralize; (t-note)

completely
reason out
too barren of knowledge
Except under favor’s protection; (see note); (t-note)

authentic foundation
(t-note)
It is necessary; establish; (t-note)
(t-note)
(t-note)
(t-note)


(Hector); (t-note)
(t-note)

intention; strength; (t-note)
follows here plainly
(see note)


clearly
vulgar, clearly to the understanding
halt
at its highest dwelling place; (see note); (see note)
Eloquent language being kept from me
condemnation
Straightforwardly; (see note)









(see note); (t-note)

(see note)


(see note)
(see note)


Heir

issue
endure
dissembling; (t-note)


wish; especially


appropriate; status
so that
suitable
well-being; advantageous


(see note)
(t-note)
stallions is the best; (see note)





warn

soon
also; charm
renown; praise
practice chivalry


choose (desire); noble character

Indeed
(t-note)

(see note); (t-note)




misfortune

accept on faith
advice


happen
(t-note)

spirit of prophecy
be stained or decline
(see note)

 


57
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59
60
61
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63
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93
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95
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101
102
103
104
105
106
107
108
109
110
111



112
113
114
115
116
117
118
119
120
121


N; T

T
T
T

T

N; T

T
T
T

T
T

N
T

T
N; N; T
T

T





T; T

N



N; T




T
T
T

T
T

T
T
T

T

T
T

T



T



N; T

N

T
T
The Glose

      Othea in Greke langage mey be take for womans wysedom, and for as myche as
somtyme old peymyngs, nott havyng yett the lyght of the feyth, wurschypped many
goddes, of the wyche law and beleve the gretest and the most of reames and
seigneoriez of the world have passed, as, by ensaumple, the reames of Assyrye,
Perse, Grece, Troye, Alysaundre, Rome and many other, and for the more partye
of all the grete sage philosophers, in as much as God had not yett opened the gate
of Hys mercy. Now at this present tyme, we Cristen people, havyng the lyght of the
trew feyth, mey moraleze the blynd oppynyons and saynges of oold paynyms,
wheropon many moralizaciouns mey be made. And in as much as thei wer
accustomed to wurschyp everythyng wych had any prerogative of any grace beyond
the comon course, wyche custome caused many ladies in that tyme beyng to be cald
goddesses, and, for verrey troythe, as the storye makyth mencioun, in the tyme
whyll the cyté of grete Troye florysched in the hye name of renome, ther was a sad
and a wyse lady in the same cytté of Troye called Othea, wyche, consideryng the
tendre youth and manly corage of Ectoure (wyche that tyme florysched in verteu,
wyche by lyklyhode was a schewyng of grette grace wyche schold be in hym in tyme
comyng), sent to hym many plesaunt and notable gyfftes and presentes, and namely
a grete feyre stede called Gallathé, wyche stede had no pere | in the world. And for
as mych as all worldly graces and verteus wer abundaunt in Ectour, we mey sey
morally that he toke them by the warnyng of Othea, wyche sent to hym this epistle.
By Othea mey be understand the verteu of prudence and wysdom, wherof the same
Othea was replete and fulfilled, and for as myche as the four Cardinall Verteus be
full necessarye to gode polecye, of wyche this boke telleth hereafter. Butt fyrst most
specially to begynne with the verteu of prudens, to wyche verteu is her gyven a
name, called Othea in maner of poeticall langage accordyng to the story, to foulo
the bettre the purposed mattre wherof this boke tretyth. And so mey be seyd that
by this same lady Othea was this epistle take or sent unto Ectour, and in lyke forme
mey be seyd that sche sendyth hytt to all other that desyre wysedom and prowes.
And in as myche as the verteu of prudens makyth creatoures in whom hytt
habondeth gretely to be commendyd, therfore seyth thus the gret philosophre
Arystotle, “Because that wysedom is most noble of all thynges, hyt oweth to be
schewed by the better resoun byfore all other verteus in the most convenient and
commendable maner.”

A Prologe to the Moralité

      To leed and conceyve the purpose of this mater of this book to be moralized is
applyed here to Hooly Scripture to the edificacioun and enhaunsement of the feyth
and doctrine of the soule of man, wyche is create to lyknes and ymage of God, whos
wele oweth of verrey ryght most principally to be tendryd. And for as myche as all
thynges toke ther begynnyng of the hye myght and wysedom of God in hyre fyrst
creacioun, they ow of verrey resoun to attend especially to the plesur of God that
is hyr creatour. Then mans soule, wyche is made to the similitude and lykenes of God,
as is seyd befor, and is made most noble next to aungell of all creaturez, hyt is bothe
convenient and necessare that hytt be instruct and fulfylled with verteus wherthoro
hytt mey be conveyd to the end wherfor hytt was made. And for as myche as hyt mey
be enpeched and letted by the sotell aweytes and assautes of the gostly enemye, wych
is mortall adversarye unto mannys soule, and oftentyme is disturbed by the same
enemye and sett owt of the perfyght wey toward the blysse of hevyn, therfor the lyff
of man in this world mey be called gostly chivalry, and that mey be found in divers
partyes of Scripture. And sythe all erthely thynges ar nott perpetually durable, every
man oweth of ryght to have continuell remembraunce uppon the tyme to come,
wych schall endure withowt end. And for as mych as the labour of the soule is most
hye, noble, and perfyght chivalry, wherthrow the victoriose soules be crowned in joy
perpetually, and all other worldly chivalry is of no comparisoun in regard of that,
therfore this boke spekyth of the chivalrous spryte, that is to understand, of
knyghthod of mans soule, principally to preyse and plesur of God, and secondaryly
to the gostly profytte of them wyche schall delyte to heer this present dyte.

The Moralité

      Sythe prudence and wysedome is moder and cheff cundytour of all verteus,
withowt whom no dew guydyng nor governans among vertues mey be had, hytt is
full necessarye to the chivalrose spryte, that is to sey, mans soule, to be fulfylled with
this verteu of prudence, as seyth thus Sent Austyn in hys Booke of Freelté of
Clerkys, “In what place prudence inhabite, lyghtly mey a man cesse and bryng to
nought all thynges contrariose there, butt whereas prudence is refused and
dispised, all thynges therto contrarye have dominacioun and governauns.” And to
the same purpose seyth the wyse man Salomon in hys Proverbis, “Si intraverit
sapiencia cor tuum et sciencia anime tue placuerit, consilium custodiet te, et
prudencia servabit te, etc.” Et hoc proverbiorum capitulo ii°.

 



fol. 69r





5





10





15




20

 
Chapter 2: Temperance

Texte

And to the entent that thou mayst know
The geynest path toward thyn honour,
I to thee wryte of verteus arowe,
Wherof the usage wyll make a conquerour.
Of wyche in especiall, thou must ha in favour
My suster germayn that next me lovyth to daunce, 5
The gloriose goddes called Temperaunce,

Above all other to me most commendable,
Wyche in a meen ey stans condicioun
To every wyght benygne and affable.
To wrathe gyveth sche never inclinacioun.
In worldly wytt sche hath ey direccioun,
In wele and wo kepyng oon mesure,
For withoute hyr mey no creature

To wurschyp come by no maner wey.
For butt yf sche peyse in mannys thought,
The name fro hym wyll sone dye.
The myght of malencolye wyl hym bryng to noght.
Wherfor be myn advyse loke that in thi thought
She to me be knett as goddes glorified,
For among all sages sche is magnified.
 




intention
shortest
one by one

have

(see note)


Which ever maintains a moderate disposition; (see note); (t-note)


(t-note)
(t-note)



unless she weigh upon; (see note)



joined

 


22
23
24
25
26
27
28



29
30
31
32
33
34
35
36
37








N



T

T


T


Glose

      The verteu of attemperance, Othea seyth, is hyre syster, and so mey sche well
be called, for attemperaunce is suster to prudence and lyke unto prudence, for
temperance is schewer of prudens, and of prudens fouloyth temperaunce. Wherfor
sche meveth Ectour to have temperance in favoure, and in lyke forme oweth every
gud knyght thatt desyreth honoure and prowes to love and have ever with hym
temperaunce. As seyt the noble philosophre Democritus, “Temperaunce modereth
vices and makyth verteus perfyght.”

Moralité

      The verteu of attemperaunce hathe the propreté for to lymyte superfluytes of
nature. Wherfor mannys soule oweth for to love and tendre temperaunce among all
other verteus. For as seyth Sent Austeyn in the boke of Maners of the Chyrche that
th’office of attemperaunce is to refreyne and appese the maner of fleschly desyre,
wych be contrarioose to the weyle of mannis soule and ofte turne hytt fro the law of
God. And alsoe temperaunce dispiseth all fleschly delytes and worldly preyse. And
to the same purpose seyth thus the Holy Apostle Petre in hys fyrst epistle, “Obsecro
vos tanquam advenas et peregrinos abstinere vos a carnalibus desideriis, qui
militant adversus animam.”

 









5





10





15




20





25





30




35

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40


 
Chapter 3: Hercules

Texte

Syth us, alsoe thee behovyth to have
Strenght, wyche of werre hathe the governaunce.
In grete distres sche mey thy honour save
And to thi fooes do ryght grete grevaunce.
To myghty Hercules turne thi contenaunce.
Though he in Grece were furthe brought and born,
Yet of hys knyghtly dedes have thou no skorne.

Though he with Grekes ageyn thi lynage
Werred ey contrary to your oppinion,
And on hym to leed grett baronage
Geyn noble Troye to your distruccioun,
Yet meyst thou here and rede of hys renoune:
How he the gate oppened of prowes
And called was of knyghthod the myghty fortres.

Nott forthen I geve thee no councell
With the infernall ministres to werre,
Nor the cruell god Pluto to asseyle
For Proserpine, the bryght schynyng sterre,
Daughter of Ceres, goddes come fro ferre,
Whom Pluto ravysched uppon the Grekes see,
On wyche rape Hercules avenged thought be.

Nor I sey nott that hytt is necessarye
Thee to traveyll unto the dredefull hell,
Nor werly ordinaunce thyder for to carye
To make assaute to them that therinne dwell,
Nor fyght with Cerberose, as thou meyst here tell
This Hercules dyd for hys felowes tweyn,
Pyrotheus and Theseus, whom thens he gat ageyn.

For werre inough in erthe schal thou fynde,
Though thou to hell presume nott to goo.
Yett I thee byd nott coveyt in thi mynde
On cruell serpentes to seke bateyll — loo! —
Nor rampant lyons butt yf hytt hap soo
That thou be dryve therto be distres,
Nor with no other wyld beste, more ne lesse.

For uppon hem meyst thou no wurschyp wynne
Butt yf thou foght with hem in thi defence.
And yf so be thei thee to assayle begynne,
And thou ageyn hem make manly resistence,
And thoro thy strenght with temperate prudence,
Thou meyst of hem conquere the victorye.
Whyle the world dureth hyt schal be to thee glorye.
 




After us; also it is necessary for you to have
(t-note)
(see note)

(see note)



against


Against
(see note)

(see note)

Nevertheless
ministers of hell



kidnapped; (t-note)
abduction; hoped to avenge; (see note)


For you to make an assault upon; (see note)
military equipment

(see note)

(see note)



yearn

roaring; unless; (t-note)

(see note)

honor
unless


(see note)

lasts; (t-note)

 


43
44
45
46
47
48
49
50
51
52
53
54
55
56
57
58
59
60
61
62
63
64
65



66
67
68
69
70
71
72
73
74
75
76
77
 







T

T

T

T



T
T

N


T




T
T

N; T

T


N
N

T
 
Glose

      The verteu of force, that is to sey strenght, is to be understand not onely bodely
strenghte butt alsoe the perfyte and stable stedfastnes that every gud knyght oweth
to have in all hys dedys by deliberacioun of gode and sad poletyke wytte, and
strenthe to resiste all thynges contrariose wyche mey come to hym, be hytt by
infortunes or troubles, where strong, stedfast, and myghty corage mey gretely aveyle
to enhaunsyng of hys honour. And for to gyve a materiall example of the verteu of
strenthe, Othea allegeth Hercules to two ententes: on, to schew to Ectour the verteu
of strenghte and, namely, of dedys of armys wherein Hercules was ryght noble and
excellent; and, another, for the hye noblenes of Ector, hytt was full convenient and
accordyng to schew hym an hye example. Hercules was a knyght of Grece, a man
of mervelose strenghte, and in hys tyme dyd many mervales and notable dedes and
prouessez, and he was a grete travelour be the world. And fore the grete and
mervelose viages and dedes of armes of grett strenghte that he dyd, oolde wyse
poetes, wyche spake under coverture and in maner of fable, seyd that he went to
hell to fyght with th’enfernall prynces and alsoe that he faught with serpentes and
wyld bestes, wyche is no more to understand butt the stronge and myghty
entreprysys that he dyd. And for that cause oweth every god knyght to torne her
contenaunce toward Hercules, that is to sey, remembre hys wurthy prowes and
noble dedes. And as the bryghtnes of the sunne is to all thyng profitable, and as the
philosophre seythe that the greyn of wheete, when hytt fallyth in gud grond, is to
all men profitable, in lyke wyse mey this example be vaylable and profitable to all
tho that desyre wurschyp and prowes of chivalry. And therfor seyth thus a wyse man,
“The vertu of force maketh a man durable and to overcome all thynges.”

Moralité

      As hytt is inpossible any knyght to gete the pryse and wurschyp of armes, or hytt
to deserve, withoute bodely strenght and manly corage, in lyke wyse mey nott
mannys soule opteyne nor wynne the perfyght love and preyse of God with other
victoris sprytes withowt the vertew of force, that is to sey gostly strenghte. For as
seyth Sent Ambrose in the fyrst booke of Officez, “The verrey pure strenghte of
corage of mankynd is that wyche is never brused in adversitee nor takyth pryde in
prosperité, wyche proveth hymselfe in kepyng the ornamentes of verteu, and to
susteyne ryghtwyssnes, wych alsoe makyth contynuell werre ageyn vyces, wyche
never was desteyned in labours and is bold and hardy in perelx, and boystoys ageyn
all fleschly desyres. And to the same purpose spekyth Sent Jhon th’Evaungeliste in
hys fyrst epistle in this wyse, “Scribo vobis iuvenes, quoniam fortes estis, et verbum
dei manet in vobis vicistis malignum.”
 

 









5


 
Chapter 4: Minos

Texte

Ectour, hytt belongyth eke to thin estat
Thee to be lyke in usyng ryghtwysenes
To Mynos, the justice of hell desperate,
Yf thou intend to come to hye prowesse.
For a juge parcyall, resoun scheweth expres,
Is never called wurthy armes for to beyre,
Nor of reame nor regioun the ryall crowne to weyre.
 




is appropriate
justice
stern; (see note)

biased; explicitly

royal

 


8
9
10
11
fol. 70r
13
14
15
16
17
18
19
20
21
22
23
24
25



26
27
28
29
30
31
32
33
34
35
36
37
38
39
 



T









N; T
T
N
T







T






T


N


 
Glose

      Prudence seyth to every gode knyght that yf he desyre to be of the rowe or of
th’affinité of gode people, hym behovyth to have and to use alwey the verteu of
justyce, that is to sey, ryghtwysenes. And to the same intent seyth thus the
philosophre Arystotle, “He that is a ryghtfull justice oweth fyrst to juge hymselfe,” for,
as he seyth, “he that jugyth not ryghtfully | of hymselfe mey not be wurthy to juge
another man,” wyche is to understand that he schold fyrst correct hys own defautz and
then after correcte the defautes of other men. And to the same entent speke the poetz
under coverture of fable and sey that Mynos was justice of hell, or provost or
presendent, whichever hytt be, and that all the soules that went to hell cam byfore hym
to have ther jugement, and after that thei had deserved peyne and penaunce, and to
as many degres of peynes he wold thei schold be putt to in hell, he turnyth hys tayll
aboute hym. And for as mych as hell is ryghtwes place of ponyschement of synne,
therfore this boke spekyth in this behalve after the conceyte of the poetez, and for
verrey trouthe that ther was sumtyme in Grece a kyng whos name was Mynos, wych
was a passyng rygorouse juge and streyghte keper of ryghtwysnes, and for that cause
seyd poetz that he was committed after hys deth to be justice of hell. Of the vertu
of ryghtwysnes seyth thus Arystotle, “Justice is a mesur wyche God hathe sett uppon
erthe to lymyte thynges.”

Moralyté

      For as myche as the perfyght vertu of justice, that is to sey ryghtwysenes, taketh
the oryginall begynnyng of allmyghty God, hytt is full necessarie to mans soule to
have this verteu of ryghtwysnes to helpe and convey hytt to everlastyng joye. And
as seyth Seynt Bernherd in a sermoun that justice and ryghtwysnes is non other butt
yeld to every man that is hys owne, and in this ordre of yeldyng oweth a man, as he
seyth, to have consideracioun to thre maner of people: on, hys sovereygne; second,
hys egall or felow; and thyrd, hys subged. To hys sovereygn, he oweth to yeld reverens
and obedience: reverence of hert and obedience of body. To hys felow or egall, he
oweth to yeld concell or helpe: conceyle in techyng hys ignoraunce and help in
comfortyng hys poverté or non powere. And to his sogett, he oweth to yeld kepyng
and chastizement: kepyng to save and kepe hym fro evyll doyng and chastisement
in chastysyng hym whan he hathe don ylle. And to the same purpos seyth thus
Salomon in hys Proverbes, “Excogitat iustus de domo impii, ut detrahat impios a
malo; gaudium est iusto facere iusticiam.”
 

 









5





10




 
Chapter 5: Perseus, Pegasus, and Andromeda

Texte

And after this, yf thou to my counceyle
Lyst to attend, in the chivelary
Of Perseus thou schalt studye and merveyle,
Wyche uppon Pegasus rode continuelly
And saved Andromed, that perisched was welny
By a grete whale, a mounstre of the see
And yeld hyr to hyre freindes in hyre virginité.

Thys noble dede thou in mynd reteygne,
For of that wey must thou hold the trace
Yf thee desyre honoure to opteygne,
And with hys scheeld loke thou thee enbrace.
Take in thi hand hys sythe for thi mace,
And with hys coote cover thy armure,
And then to wurschyp thou hast the wey sure.
 







(t-note)
almost; (see note); (t-note)

returned


path
(t-note)

curved sword
surcoat [garment adorned with armor]
secure; (see note)

 


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Glose

      Bycause hytt is convenient and accordyng to reson that dew wurschyp and
reverence be don to a gode and chivalrose knyght, therfor this boke spekyth
figuratively after the maner of poetez. Thys Perseus was a full noble knyght and many
landes conquered, after whom the grete land of Perce toke the name and was, and
yett is, called Perse. And the old poetz seyd that he rood uppon the horse that flew by
the eyre, wyche hors by them was named Pegasus, wyche is to understand, the grete
name and fame of the renome of knyghthod wyche flyeth by the eyr in all partyes.
They sey alsoe that this Perseus bore a sythe in hys hand, wyche is for the grete
nombres of peple that he discomfetyd in many divers and sondry bateylles. Moreover,
poetes sey that he delyverd and saved Andromed fro the whale, the monstre of the
see. This Andromede was a meyd wyche, by the sentence of the goddes, schold have
be devowred of this seyd monstre the whale, as poetes seyd, wych is to understand that
all gode knyghtes owe to socour wymen in ther necessité when thei have nede of her
helpe. So may this Perseus and hys hors Pegasus be understand the good name and
fame that every gode knyght oweth to seke and have by hys meryte and deserte, wyche
mey be borne | all aboute in the eyr into all londys. And therfore seyth thus the
philosophre Aristotle, “Good name makyth man bryght schynyng in the world and
to be loved in the presence of princes.”

Moralité

      Gode name and fame oweth mannys soule specially to desyre and to have throwe
hys merytez amonge the noble cumpanye of the seyntz of hevyn, wyche name in
moralizacioun of this mater mey well be resembled to the knyght Perseus wyche was
borne aboute by the eyr by the mene of the horse Pegasus, wych hors is lykened in this
mater to the soules gode aungell, wyche aungell schall beyr gode name and report of
the sole before the hye throne of God. Andromede the meyd is the same mans soule,
wyche schall be delyvered from the grett whale, the devell of hell, by overcomyng of
synne. And alsoe the soule oweth to desyre goode name in this world to the plesure
of God and nott for veynglorye. For as Seynt Austyn seyth in the Boke of Correccioun
that two thynges be necessary unto good lyvyng: on is good consciens and another
good name — consciens for hymselfe and good name for hys neghboure. For who
that trustyth all in consciens and dispyseth good name is cruell, for hytt is a signe
of a noble corage to desyre goode name. And therfore seyth thus Salomoun, “Curam
habe de bono nomine: magis enim permanebit tibi quam mille thesaury presiosi.”
 

 









5


 
Chapter 6: Jupiter

Texte

And in thi knyghtly corage chivalroys,
Of the god Jupiter take thy condicioun,
Wyche wyll thee cause to be full graciose
And kepe thi name in wurschyp and renone.
Of fames trompe, it bloweth the ryall sowne.
Where cause is geven, love wyll ey encrece
In ryche and poure throwowt the world, doutles.
 
(see note)




(see note)

renown
trumpet; royal


 


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Glose

      The paynyms, wyche by old tyme wurschypped many goddes, honoured the
seven planettes for ther most especiall goddes, and after the seven planettes, thei
named the seven deys of the weke. Thei honoured and held Jupiter fore on of her
grettest goddes bycause he is sett in the hyer part of the zodiak. And, in especiall,
the alcamystes (that is to sey, the laborers in alkamye, wyche gave the names of the
seven planettes to the seven metals, as a man mey reed in Gebar and many other
philosophres). Autorites of that science, thei gave to Jupiter the metall of tynne.
Jupiter is a planett of plesure and lovyng condicioun and joyfull, and therfore hytt
is figured unto the sangueyn complexioun. And for that cause seyd Othea unto
Ectour, that is to sey prudence to every gode knyght, that he schold have the
condicioun of Jupiter. And to the same intent seyth the famose man Pictagoras that
a kyng oweth to be curteyse and familiar with hys people and to schew them a
joyfull and mery chere, and in the same maner hytt is to understand of every other
good knyght desyryng prowes.

Moralyté

      Jupiter, wyche is a planett of goode and gentle nature, oweth mannys soule to
have the condiciouns of, wyche is to signefye the mercy, pyté, and compassioun that
every good knyght oweth within hym to have. For as seyth Sent Gregorye in a
epistle that he sent to Nepocian, “I can nott record nor remembre,” seyt he, “to
have red or hard that any dyed an evyll deth wyche was wyllyng in hys lyve to fulfyll
and do mercifull dedes, for mercy hath many praers, and hit is inpossible many
praers to be unhard.” To wych entent seyth thus our Lord God in the Gospell,
“Beati misericordes: quoniam ipsum misericordiam consequentur.”
 

 









5


 
Chapter 7: Venus

Texte

Of Venus bewar sche be not thi goddes,
Lest sche thee fayle when thou hast most nede,
Whose promyse bryngyth many to hevynes.
Hyr trace to folke is holsome for to drede.
Of schamful povert hyr servauntes weyr the weed,
For when thei no lengre foulo mey hyr daunce,
Then be thei stryken clene out of contenaunce.
 




(see note)

misfortune
way of life
(t-note)
(see note)
composure

 
fol. 71r

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Glose

      Venus is on of the seven planettes wyche geveth in the Latyn tong to the Frydey
hys name, werfor that dey is cald in Latyn dies veneris, as myche to sey in Englysch
as the day of Venus. And the metall wych is clepyd copure of the alkamystes is
clepyd venus after the name of that planett. This planett Venus geveth influence of
delectacioun of fleschly love and lust of lechery, and for as much as ther was a lady
sumtyme qwene of Cypre wyche was cald Venus, wyche in hyr tyme excedyd all
other in bewté and amorous love, wyche love was nott onely sett fixe in oon persoun
butt variaunt and newfangle to many and diverse, therfore was sche called goddes
of love. And bycause the naturall condicioun of hyre is to gyve influence of fleschly
lust and lechery, therfore this goddes Othea, that is to sey prudence, conseyleyth
Ectour, and so to every good knyght, that he make nott Venus hys goddes, that is
to sey, that he geff nother hys mynd nor body to corrupcioun of the foule vice of
inordinat love. Of wyche vice speketh the philosophre Hermes in this wyse, “The
vice of lechery qwenchescht all verteues.”

Moralité

      Thys mater of Venus, that Othea byddyth the gode knyght schold nott make hys
goddes, is thus morally to be understand that the good spryte, that is to sey mannys
soule, oweth nott to sett hyttself to vanyté nor veyn love, for the holy man Cassiodre
seythe in the gloose uppon the Sawtere that vanyté made aungell become devell and
brought deth to the fyrst man Adam and voyded hym fro the blys that was graunted
to hym. Vanyté is moder of all ylle, welle of all vyces, and hytt puttythe man oute of
the grace of God, and hytt causyth God to hate hym. And to this spekyth thus the
goode prophete David in the Sawter, “Odisti observantes vanitates supervacue.”
 

 









5


 
Chapter 8: Saturn

Texte

Yf thou have charge of any jugement
To geve in armes or elswher otherwyse,
Toward god Saturne turne all thyn intent,
And in hys sadnes thorowly thee avyse.
In a mater doutefull, be thou never justice
To thou know the troythe with goode avysement,
And then, as ryght requireth, geve thi jugement.
 






(see note)
seriousness
uncertain; judge
Until; facts
demands

 


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Glose

      Of Saturne was the Saturdey named, and among laborers in alconomy, the
metall wyche is in Englysch leed is called saturne after the same planett, and the
condicioun of this planett is lou taryinge, sadnes, and wysedom. And for as myche
as ther was sumtyme a kyng in Crete whose name was Saturne wyche was sad and
wyse, therfor the poet spake thus under coverture of fable and, moreover, seyd that
hys sone Jupiter kutt off from hym hys privey membrez, wyche is no more to
understand butt that Jupiter toke fro hym hys poyare and disherited and chaced
hym owte of hys land. And for as myche as Saturne is sadde and wyse, Othea, that
is to sey prudence, seyd that every good knyght oweth to peyse sadly the mater
wheron he schold gyve jugement or that he gyve hys sentence, wether hytt be in
price of armys or other thynge. And this mater oweth juges to noote whos office
apperteneth to jugements or other thynges, and for that cause seyth the
philosophre Hermes, “Peyse and bethynke thee well in all thi deedes, butt in
especial most in jugement of other.”

Moralité

      Lyke as every god knyght oweth to use the condicioun of Saturne, that is to sey,
to be sad and well avysed in gevyng of jugement and nott over hasty, it in lyke wyse
oweth mannys soule to have sadnes and good avyse in all thynges that long to hytt,
how be hytt that the verrey trew perfyghte jugement of all thynge apperteneth onely
to God, for he can discerne all causis ryghtfully. And for that cause seyth thus Seint
Gregorye in his Moralyse that when our freelnes cannott comprehend the
jugementes of God, we owe not to discusse them by boold and hardy langage, but
we owe to honour and kepe hytt in mende with dredefull | sylence and thynke how
merveloyse hytt hathe ever be. We oughte to thynk and count hytt ryghtwyse, and
to this intent seyth the prophett David, “Timor Domini sanctus permanens in
seculum seculi; iudicia Domini vera, iustificata in semet ipsa.”
 

 









5


 
Chapter 9: Apollo

Texte

Owte of thy mouth lett no wurde procede
Butt yf hytt be sownyng clere and trew,
For yf thou doo, thou displesest the godhed
Of god Appollo, wyche mey thee soone rewe,
For he can schew that close is kept in mewe
Throw hys habundaunt, gloriose, fervent myght.
Wherfor all erthe hym callyth god of lyght.
 





Unless; sounding

you may soon regret; (see note)
reveal what is firmly kept concealed


 


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Glose

      Appollo or Phebus, wyche is all oon, is the sonne, on of the seven planettes of
whom the Sondey takyth hys name, and alsoe the metall wyche is cald gold takyth
hys name of hym as in laboryng in alkamye. The sunne by hys lyght scheweth
thynges that be hydde, and for as myche as the vertew of trouth is in the selfe clere
and perfytte, and scheweth secret thynges that be hydde by falsnes, therfor hytt mey
well be resembled unto the planett of the sonne. Wyche verteu oweth to be in the
hert of every goode knyght, and to this purpose seyth thus the philosophre Hermes,
“Love God and trouthe and geve trewe concelle.”

Moralité

      Appollo, wyche is to understand gode councell by wyche we know troythe, mey
be take morally in this wyse: that mannis soule, wyche oweth to be the trew knyght of
God, oweth of verrey ryght to have trouthe withinne hytt and to flee all untroyth and
falsenes, as seyth Seynt Jhon Cristome in the Booke of the Preyse of Seint Paule in this
wyse, “The condicioun of falsnes is that where hytt hath no geynsayers, it falleth in the
selffe for the verrey pure shame, butt in contrarie wyse, the condicioun of trouth is so
stedfast that the moo adversaries that hytt hath geynsaynge hytt, so myche the more
is the stronger and the more groweth hytt.” And to the same intent seyth thus Holy
Scripture, “Homo sanctus in sapiencia manet sicut soll.”
 

 









5


 
Chapter 10: Phoebe

Texte

Phebe, the goddes variaunt and chaungeable,
Naturally contrariaunt to stedfast stablenes,
Whos mutabilité makyth people variable,
Lunatyke to be, and puttyth hem in distres,
Of her condicioun, take nother more ne lesse.
Butt uppon constaunce sett thi mynd and hert,
And then wyll noblenes to theeward advert.
 




(see note)


Unstable


turn its attention to you

 


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Glose

      Phebe is on of the seven planettes and is cald the mone, of wyche planet the
Mondey toke hys name, and among the laborors in alkamye, the metall wyche is
cald sylver hath the same name and is cald lune, that is to sey in Latyn, luna. This
planett Phebe, that is to sey the mone, abydyth non owre in hyre cours in no ryght
poynt, and hytt gyveth naturally influence of chaungeablenes and folye. And for
that cause, Othea byddyth Ectour, and so to every good knyght, that he schuld nott
take hyre condicioun, and that is to sey foly and chaungeablenes. And for that seyth
thus the philosophre Hermes, “Use wysedom and be stedfast.”

Moralyté

      Phebe, wyche is the moone, by whom is understand chaungeablenes, oweth
mannys soule especially nott to have nor use. As seyth Seynt Ambrose in the epistle
wyche he sent to Symplycian in this wyse, that the foole is chaungeable as the
moone, butt the wyse man is stable and stedffast in on degré and estat, for he is not
brosed by dreed nor chaunged by myght; he exaltyth nott hymselff in prosperité,
nor dispeyreth in hys trouble or adversité, for where wysedom is, ther is the verteu
of constaunz and stedfastnes and perfyght strenght, for the wyse man is evere of on
corage, never chaungyng into divers oppiniouns, butt the goode soule is ever
perfyghtly grounded in charyté and rooted in the feyth of Jhesu Cryst. And to the
same intent speketh Hooly Scripture in this wyse, “Homo sanctus in sapiencia
manet: nam stultus sicut luna mutatur.”
 

 









5


 
Chapter 11: Mars

Texte

Of thy fader Mars, myghty god and stronge,
Thou schalt the steppys foulo, I put no doute.
Thy manly corage, I know well, thynketh longe
To hytt be sett awerke in feeldes stowte,
For to thee schall many a prynce lowte,
Wyche schall thee cause to be had in mynd
Above all knyghtz unto the worldes eend.
 




(see note)

grows impatient
Until; violent battlefields
submit

(see note)

 
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Glose

      Of this planett Mars takyth the Tewsdey hys name, and after hym among the
alkamystres is the metall named wyche is called yron. This planett Mars geveth
naturall influence of werre and bateyll, wherfore every god knyght that lovyth to
haunt armes and noble dedes of chivalry, and therto puttyth hys good wyll and full
entent and labour to gett prowes, mey well be called the sonne of Mars. And
therfore Othea named soo Ectour the sone of Mars, how be hytt that Ectour was the
sonne of Kyng Priamus, and in that sche seyd he schold fowlo the steppis of hys
fader is to be understand that every good knyght desyryng prowes oweth to foulo
werres and love dedys of chivalry. And for that cause seyth thus a sage philosophre
that by a mannys werkys be knowen hys naturell inclinaciouns.

Moralyté

      Mars, wyche is the god of bateyll, mey be morally oure Lorde Jhesu Cryste, the
sonne of God, wyche victoriosely werred in this world, whom hys sone, that is to sey,
mannys sowle oweth to foulo by example as hys fader and werre with hym ageyn all
vices. Wherfor seyth Sent Ambrose in the fyrst booke of Officez in this wyse, “Who wyll
be freind to God behoveth to be enemye to the devell, and who wyll have pees with
Jhesu Crist must werre ageyn vyces, and as hytt is voyd and veyn werre to werre ageyn
the enemyes in the feeld without-furthe, whereas the cytté is full of privey spyes and
enemyes withinne, in lyke wyse mey he nott overcome hys yllez withowt-furthe that
werreth nott myghtely ageyn the synnes of the soule within-forthe, for hytt is the most
noble victorye that mey be a man to overcome hymselffe, that is to sey, the synfull
desyres of hymselffe.” Wherfore seyth thus Sent Paule th’Apostle, “Non est nobis
colluctacio adversus carnem et sanguinem, sed adversus principes et potestates,
adversus mundi rectores tenebrarum harum, contra spiritualia nequicie, in celestibus.”
 

 









5


 
Chapter 12: Mercury

Texte

Of god Marcurius take ey thy langage,
For among us he hath the gylden tonge.
All rethoriciouns of hym take hyr wage
By the means of eloquence, rudenes to confounde.
Yf thou desyre in plesaunt speche t’abound,
Thee hytt behoveth to have hym of conceyll,
And then of eloquence schalt thee never feyll.
 




(see note)
(t-note)

uncouthness



 


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Glose

      Of the planett Mercurius, the Wedunsdey takyth hys name, wyche dey is cald
in Latyn dies mercurii, and alsoe the metall wyche is in comoun speche called
quicsylver is among alkamystes named mercurye after this planett. This planett
Mercurius geveth influence of pontificall prelacye and of rethoricall langage,
wherfore prudence seyth to Ectour, and to every good knyght, that hym behovyth
to have Mercurius hys concell, and so oweth any man desyryng wurschypp, for
plesaunt eloquent langage helpyth myche toward honour, so that he use it not to
mych. For Diogenes seyth that among al verteus, feyr eloquent langage not
excessively used is muche commendyd.

Moralyté

      By Mercurius, wyche is called god of langage, mey be take morally and
understand in this wyse: that the knyght of Jhesu Cryst, wyche is mannys soule,
oweth to be fulfylled with hooly doctrine and gude example of Jhesu Cryste, and
that the soule oweth to love all tho that love that doctrine. For as seyth Seynt
Gregorie in hys Omelyes that a man oweth to have gretly in reverence the
prechours of Holy Scripture, for they be the forgoers of God, for thei goo byfore,
and the good Lord fouloyth after. The doctrine of Holy Scripture entryth fyrst into
the soule, and then God inhabityth therinne, after the wordes of the prechoure
kepe fyrst hyre cours, and after the verrey trouth is resceyved in mannys
understandyng. And of this mater spekyth our Lorde to hys disciples in this wyse,
“Qui vos audit, me audit: et qui vos spernit, me spernit.”
 

 









5


 
Chapter 13: Minerva

Texte

As for good armure, that thee non feyle,
Butt yf hytt be thoro thi necligens,
Thy body to save in mortall bateyll,
Wyle Mynerve, thi moder, hathe experience
To make hytt sure. Werto hyr diligens
She dayly puttyth to further thyn intent,
Of wyche thou hast choyse at thi commandment.
 




(t-note)
Unless

Clever; (see note)
dependable


 
fol. 72v

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Glose

      Mynerve was a lady of grett cunnyng werthorow sche found and made the crafte
to make harneyse and armure of yren, for byfore the tyme that sche found the
crafte, men were armed in cuyrboyle, that is to sey in sothen ledder. And for the
grett cunnyng and sotelté that was in this lady, sche was cald goddes of bateyll. And
fore as myche as Ectour was naturally disposed to armes and that it was hys moost
plesure and hys affeccioun most sette to haunt armes, therfore Othea called hym
sone of Mynerve, notwithstandyng he was the sone of Qwene Ecuba of Troye, wyffe
to Kyng Pryamus, and in the same wyse mey every good chivalrose knyght be called
the sone of Mynerve. And to this purpose seyth autorité of scripture that all the
knyghtes that be disposed to armez be subgett therto.

Moralyté

      Whereas hytt is seyd that Ectour hath armure of Mynerve hys moder, and in
lyke wyse every good knyght, mey morally be understand the vertew of the feyth,
wyche is one of the theologyen verteus and is moder to mannys soule, wyche moder
geveth to the soule good and sure armure. For as seyth Cassiodre in the
Exposicioun of the Crede, “Feyth is the lyght of the soule, the gate of paradyse, the
wyndow of lyve, and the ground of everlastyng helthe, for withowt perfyght feyth
hytt is inpossible for to plese almyghty God.” And to the same intent seyth the Holy
Apostle Paule in this wyse, “Sine fide inpossibile est placere deo.”
 

 









5


 
Chapter 14: Pallas and Minerva

Texte

Unto this Mynerve lett Pallas be knytt
Yf thou desyre kunnyng for to have,
For by hyr mayst thou purchace sotyll wytte,
Wyche necessité mey thy body save,
Where els by infortune thou myght be leyd in grave
Long or thou were in prowes att the poynt,
Wyche schold cause me with thee be owt of joynt.
 




joined; (see note); (t-note)

clever


before; reach the height of prowess
to be disappointed in you; (see note)

 


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Glose

      Wheras Othea byddyth Ectour knytte Pallas unto Mynerve, hytt is accordyng to
be soo, for Pallas and Mynerve be bothe one lady, butt that the tweyn names be take
to diverse understandynges, for the lady that was called Mynerve was alsoe called
Pallas of an yle wyche was called Paulance, in wyche yle sche was borne. And for as
myche as sche was generally wyse and cunnyng and by hyr sotell wytte found many
and sondry craftes, sche was called goddes of conyng, and so sche was named
Mynerve for that that longyd to chivalry and Pallas in all other thyng that
appertened to wysedom. Therfore prudence byddeth every good knyght knytte
wysedam to chivalry, wyche full accordyng to be, and so knyghthood with armes
oweth to be keper and saveguard of the feyth, wyche mey well by knowen by the
philosophre Hermes, wyche seythe thus, “Knytte the love of the feythe wyth the
wysedam of knyghthood.”

Moralyté

      As Pallas must be knytte to Mynerve, that is to sey wysedam or cunnyng to
chivalrye, in lyke wyse oweth the vertew of hoope to be knytte with other good
verteus to mannys soule, withowt wyche verteu the soule mey nothing profytt. For
as Orygene seyth in hys Homelyes, “The hoope of goodes in tyme to come is the
solas of hem that traveyl in this mortall lyffe, even as the hoope of payment easeth
the laborer of the labour, and alsoe, as chaumpyons wyche be in bateyll, the hoope
of the crowne of victorye lesseth the smert and peyne of her woundes.” And therfor
seyth thus Seynt Paule th’Apostle, “Fortissimum solacium habemus, qui confugimus
ad tenendam propositam spem, quam sicut anchoram habemus anime tutam.”
 

 









5


 
Chapter 15: Penthesilea

Texte

Wyth these alsoe thou schalt Pantazele
Especially have in thy remembraunce,
For in hyr guydyng vertuose is sche,
And to thi fooes sche schall do grevaunce.
Uppon thy deth sche schall take vengeaunce,
And all schall be for thy love onely.
Wherfore thou owest to love hyr sovereygnly.
 




(see note)






 


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Glose

      Pantasile was a quene of Amasone, a passyng fayre lady and of mervelose prowes
and hardines in armez. And for the good name and grett wurschypp and renowne
that sche had herd of Ectoure, sche loved hym myche and come fro the est partye of
the world to the cytté of Troye whyll the seege of the Grekys dured, therto to have |
seen Ectour. And when sche found hym deed, sche made gret sorow owt of mesure,
and with a grett oost of hardy ladyes and other wymen wyche came thyder with her,
sche avenged the deth of Ectour ryght vygorosly and dyd mervelose dedes of armez
uppon the Grekys and mykyll hurte for hys love. And for that sche was vertuose,
therfore prudence byddyth every goode knyght love her, wyche is to understand that
every good chyvalroose knyght oweth to love and cherysche all wymen vertuose and
stedfast of wytte, and that Pantasyle was hevy and sory fore the deth of Ectour is to
understand when honour and prowes is dede in a knyght. And therfore seyth a sage,
“Wurschyppe and prowes is to be preysed where hytt is perceyved.”

Moralité

      Thys Qween Pantasile mey be morally understand the verteu of charité wyche
is the thyrd verteu of theologien, wyche mannys soule oweth to have perfyghtly
within hytt. Of wyche verteu thus seyth Cassiodre uppon the Sawter that charyté is
as the reyne wyche fallyth in the prime-temps, wyche stylleth the droupes of verteus,
under wyche goodwyll springeth and good werke fructefyeth. Hytt is pacient in
adversité, temperate in prosperité, myghty in mekenes, joyfull in trouble, waker
uppon hyr enemyes, liberall of hyr goodes. Of wyche thus spekyth Seynt Paule
th’appostle, “Charitas paciens est, benigna est; non emulatur, non agit perperam,
non inflatur, non est ambiciosa, non querit que sua sunt.”
 

 









5


 
Chapter 16: Narcissus

Texte

Resemble nott Narcisus in no wyse,
Whose pryde is talked of bothe ferre and nere,
For of other knyghtes, yf thou them dispyse,
Thou schalt be had in disdeyne and daungere.
Wherfor to conveye and make all thyng clere
Toward thy labour and hye enterpryse,
Avoyde Narcisus owt of thy servyce.
 
(see note)




far and near

aloofness; (t-note)


Banish

 


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Glose

      Narcisus was a meyd wyche was so proude of her bewté that sche had all other
wymen in dispyte, and fore as myche as sche preysed non butt hyreselfe, hytt is seyd
that sche was so afonned and assotted in hereselffe that sche dyed after sche had
beheld hyreselfe in the well. And for that cause, prudence commaundyth every gode
knyght that he be nott lyke to Narcisus, that is to sey that he behold or remembre
so myche in hymselfe hys chyvalrose and victoriose dedys that he take therinne a
pryde and a veynglorye wherthoro he be blynd in hymselfe, and the victoryose deed
be sett at noght. And to the same intent seyth thus the philosophre Socrates, “Sone,
byware that thou be nott deceyved in the bewty of thi youthe, for hytt is a thyng not
durable.”

Moralité

      By Narcisus mey morally be understand the synne of pride wherof mannys
soule oweth especially to beware of and to kepe the selfe therfro. And herto
accordyth Orygene in hys Omelyes, thus sayyng, “Wherto is erthe and asches
proude, or how dare a man lyfte hymselfe into arrogauncye or pryde when he
thynketh wherof he is made and wherto he schal turne ageyn, and in whatt freell
vessell hys lyff is conteyned, and in whatt fylthes he is dyped inne, and whatt
corrupcioun he castyth owt of hys flesch by condutes of hys body?” And to this
purpose seyth thus the holy man Job, “Si ascenderit ad celum superbia eius, et
capud eius nubes tetigerit, quasi sterquilinium in fine perdetur.”
 

 









5


 
Chapter 17: Athamas and Ino

Texte

Lett nott Kyng Athamas be thyn exemplary,
Wyche, by the excytyng of the goddes of ire,
Was in werkyng to paciens contrarye,
Wyche goddes hys hert fully sett on fyre
To slee hys chyldren, so payed sche hym hys hyre.
And afterward hymselfe he slew eke and hys qwene.
Therfore, beware thou wotest whatt I mene.
 




(see note); (t-note)
instigation
(t-note)

repaid; ire

are aware of

 


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      Athamas was a kyng wyche had a qween called Yno, wyche qweene made sodeyn
corne to be sowen to disherite hyr stepdoughters, for sche had corrupted the
prestes of the law with money, wyche reported the answers of the goddes and seyd
to the kyng and to the people of the cuntré that the corne that was sowen had no
power to growe nor profytte to mannys sustenaunce because hyt plesed to the
goddes that the kynges two dowghters | be chaced and exiled owt of the cuntré.
And for as myche as the kyng consented to the exile of hys two chyldre, thoughe hytt
hevy and soroufull to hym were, poetes seyd under colour of fable that the goddes
Juno, wyllyng to take vengeaunce uppon this false tresoun and cruell exyle, went to
hell to the goddes of wrathe, desyryng hyr to come to the Kyng Athamas. And then
the horreble and dredefull goddes of wrathe cam with all hyr serpentyn heeres and
sett hyrselfe uppon the chyeff tour of the palace of Kyng Athamas and streched hyr
armes uppon the two sydes of the gate of the paleyce and furthwith began suche a
stryffe and dissencioun bytwene the kyng and the qween that the one of hem had
nere have sleyne that other, and as thei wold have departed owt of the paleyce, the
seyd horreble goddes toke tweyne horrible serpentes of her heeres and scharpyd
hyre tonges. And when the kyng and the qween had a syght of this dredefull
goddes, for verrey pure drede, thei bothe became mad, in wyche rage and madnes
the Kyng Athamas slew the qween, afterward hys two chyldren, and hymselfe went
afterward into an hye rooche of stone and lept into the see. The exposicioun of this
tale mey thus be understand that a qween or a lady is sumtyme seen diverse and
unkynde to hyr stepchyldren in so myche that sche causeth and makyth hem to be
dishereted, wyche sumtyme makyth debate and stryffe bytwene the fader of the
chyldren and her, and sumtyme hytt mey befall that he sleeth hyr therfore, be the
mene of that debate and wrathe bytwene them. And for as myche as wrathe is a
dedely synne and so ille and perilose in the wyrkyng that he wyche is strongly tasted
therwith is owt of use and knowleg of resoun, therfor Othea byddyth Ectour nott
take Kyng Athamas for this example, wyche is to be understand that prudence
conceyleth every goode chivalrous knyght to kepe hym fro the horreble synne of
wrathe, for hytt is a grett defaute noted in a goode knyght to be wrathfull. And for
that cause seyth thus the philosophre Aristotle, “Bewar of wrathe, for hytt troubleth
the understandyng and mistournyth resoun.”

Moralyté

      Athamas wyche was full of wrathe mey morally be understand proprely the
synne of wrathe, wherof mannys soule oweth to be voyde. For as seyth Seynt Austyn
that lyke as vyneegre corruptyth the vessell wherin hytt is yf hytt be long therinne,
ryght so wrathe corruptyth the hert wher hytt is yf hytt abyde therinne fro dey to
dey. As seyth Sent Poule, “Sol non occidat super iracundiam vestram.”
 

 









5


 
Chapter 18: Aglauros

Texte

Over all thyng, Ectour, yett I wold
Fro the false goddes thou schold thee estraung
Of envye, that sche in thee have no hold,
Wyche colour qwhyte into green can chaunge.
Wrathe is her syster, and hate is her graunge.
Whoo to herward wyll any wyse applye
Is to hymselfe a mortall enemye.
 





become distant

white; changed; (see note); (see note)
farmer; (see note)
Whoever toward her; in any way

 


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      Poetes sey that Cycrops Kyng of Athenes had two doughters, on called Aglarose
and another Herce. This Herce, for grette bewté, was maryed to Mercurye, god of
langage, butt Aglaros hyr syster had so grett envye at Herce for that mareage
(because sche was so avaunced to be maryed to a god), that sche had hyre syster
Herce in envyose scorn and became al drye, discolored, and greene for verrey pure
envy that she had at hyre syster Herce. So hytt fortuned that uppon a dey this
Aglaros sate uppon the thresschewold of a dore where this god Mercurius wold have
entred into the howse, butt for no request nor praer that he coude make, sche wold
nott suffre hym to entre. And then this god Mercurius wex wrathe with her and gave
his sentence that sche schold remene as hard forevere after as the corage of hyr hert
was, and furthwith, by the same sentence, Aglaros became as herd as a stoon. And
by thys god Mercurius mey be understand sum myghty man or sum grete estate
wele languesched, wyche makyth hys syster-in-law to be enprisoned or dye for a
displeser that he hathe agen here. And for as myche as hytt is a uncurteyse
condicioun and gretly ageyn gentylnes to be envyous, therfore seyth prudence | to
every gode knyght that above all thyng, he oweth to bewarr and eschew envy. And
for that cause seyth the philosophre Socrates in this wyse, “He that beyreth the
vessell of envy hathe perpetuall peyne.”

Moralité

      As prudence defendyth envye to the good knyght, so defendyth Hooly Scripture
the synne of envye to mannys soule. For as seyth Sent Austyn, “Envye is the hate of
the felicité of another man, and envye standyth of the envyous man ageyn tho that
be gretter in wurschyp than he is, and ageyn tho wyche be egall or felous to hym
bycause he is nott gretter then they, and ageyn tho that be lesse and lower then he be
for fere that thei schold nott come so grett or hye as he.” And to this purpose seyth
thus the wyse man Salomoun, “Nequam est oculus invidi: et avertens faciem suam.”
 

 









5


 
Chapter 19: Ulysses and Polyphemus

Texte

Beware alsoe thou tary not to long
Thyselfe to kepe fro the grete malyce
Of false Ulixes, the sotyll Greke strong,
For yf thou doo, men wyll call thee nyce.
In hym of treasoun rooted is the vice
Wherthoro the geaunt he made to lese hys eye
As he from Troye too Greceward can hye.
 






cunning
foolish


went; (see note)

 


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Glose

      Poetes sey under fable that when Ulixes retourned into Greceward from the
sege of Troye by a grett rage and storme of wheder, his schyppe was dryven into an
yle where was a geaunt dwellyng wyche had butt one eye, wyche stode in the myddes
of his forhed, and hytt was of a hooge gretnes. This Ulixes, by his sotelté, gate fro
this geaunt his eye, wyche is thus to be understand that the gode knyght schold nott
be hys slouthe be supplanted with the engynes and crafty werk of malicius people
so that throwe slouth he leyse nott his eye, that is to sey his wurschypp, his land, his
ryght, or any suche thyng as he hertely loveth or longyth to hys wele, as often to
many folkys fortune many inconveniences by the meane of dulnes or slouthe to fall.
And therfor seyth Hermes, “Blessed is he thatt usyth hys days in convenient
besynes.”

Moralyté

      Whereas hytt is seyd no good knyght schold be to slowe mey morally be
understand the synne of slouth, wyche mans soule oweth nat to have. For as seyth
wurschypfull Beede uppon the Proverbz of Salomon, “The slow man is not wurthy
to regne with God wyche wyl nott labour for the love of God, nor he is nott wurthy
to have the crowne promysed to good knyghtes, that is to sey, trew soulys, wyche is
a coward to undertake the feldes of bateyll, that is to sey, ageyn hys gostely
enemye.” Wherfore seyth thus the wyse Salamon, “Cogitaciones robusti semper in
habundancia, omnis autem piger in egistate erit.” And therfor seyth Hermes,
“Blessed is he thatt usyth hys days in convenient besynes.”
 

 









5


 
Chapter 20: Latona

Texte

With venemose frossches nor toodes loke thou strive
Nott yf thou wyll do by my councell,
Nor in no water where they assemble ryve
To fyle thyselfe in no wyse thou traveyle,
For yf thou doo, hytt wyll thee noght aveyle.
Record Latona, geyn whom the water clere,
Thei all to-fyled and troubled on ther manere.
 




frogs nor toads; (see note)

Nor [go] into; in great numbers
Do not labor to defile yourself in any way

Remember
completely defiled

 


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Glose

      The poeticall fable tellyth that the goddes Latona was moder to Phebus and
Phebe, wych is to sey the sonne and the mone, and that at oon burthen, sche bare
them bothe. The goddes Juno, seyng that Lathona was thus with chyld with god
Jupiter, hyr husbond, was wrothe, and for that cause chased the goddes Lathona all
aboute the contrey. So hytt hapned on a dey, the goddes Lathona was wery of grett
laboure and went to a ryvere and stouped downe to the water to have dronke therof
for to staunche her grett thyrste, and ther were many chorles of the cuntré wyche,
for the grett heete of the sonne, bathed them in that water and toke her and freyd
hyr and troubled the water wyche sche wend for to have dronke, so that nowher, for
request nor praer that sche coude make, thei wold nott suffre hyr to drynke nor
have pyté of hyr myschyeff. Thys seyng Lathona, sche cursed them, and as a goddes
gave hyr jugement ageyn hem that fro that dey forward thei schold remeygn in the
same state and lyknes. And soo throwghe this jugement, | thei became foule and
abhominable and never after cessed of crepyng and breyng and criyng, and fro
thens furth were chaunged into the foule kynd and figure of froysches, wyche cesse
nott of breyyng and cryyng, as hyt apperyth in ryvers in somer tyme. And so hytt
myght happ that sum persons displesed sum grete lady wyche caused them to be
cast into the ryver and drowned, and so thei becam froysches. This fable mey thus
be understand that noo good knyght oweth to fyle hymselfe in the fylthe of vylonyé
butt flee all churlysch condiciouns wyche be contrarie to gentilnes, for as vylanyé
mey nott suffre gentylnes, in lyke wyse gentylnes oweth nott to suffre vylanyé
withinne hym and namely to stryve and debate with hym that is vilanose of vicez
and in especiall of vileyn speche. And therfor seyth the philosophre Plato that, “He
that joyneth to hys gentle blode curteyse condiciouns and gentle maners is to be
prased and allowed, butt he to whom suffiseth gentlenes of blode, wych comyth of
hys freindes onely, withowte sekyng or havyng gentle maners, is never holde
wurschypffull nor noble.”

Moralyté

      The chorles wyche bycame froysches mey be understand morally for the synne
of covetyse, wych is contrariose to every good soule, for as the froysches be never
suffised of the water nor wery of ther breyyng and cryyng, no more is the covetose
man content never nor hys appetyte saciate of worldly goodes, ne he is never wery of
callyng therafter nor laboryng therfore. And for that cause seyth that holy man Sent
Austyn in this wyse that the covetoyse man is lyke to hell, for how many soules that
ever he swalow, he thynketh never that he hath enoghe. In lyke wyse seyth he, “Yf all
the tresoure of the worlde were in the possescioun of a covetose man, yett schold he
nott hold hym content nor thynke that he had enoghe.” And therfor seyth the wyse
man Salomon, “Insaciabilis oculus cupidi in partem iniquitatem: non sasiabitur.”
 

 









5


 
Chapter 21: Bacchus

Texte

From the god Bachus thi conceyte withdraw
In aventure, lest that thou repent.
Throghe hys engyne and myghty law,
Many for hys service selle bothe land and rent.
Wherfore beware, for hys bowe is bent.
Whom that he stryketh hathe sone lost hys wytte.
Kepe well thy dyette, and he thee schall nott hytte.
 




mind
For fear


drawn; (see note); (t-note)

diet

 


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      Bachus was the fyrst fyndere of plantyng vines in Grece, and when the people
of the contré felt the myght of the wyne, thei cald Bachus a god and seyd that he
had gyven that strenthe and myght to hys plants. Be this god Bachus is understand
dronkenes, and therfor seyth prudence to the gode knyght that he schold
withdrawe hys conceyt from the god Bachus, that is to sey, from dronkenes in as
mych as hyt is an abhominable and a jeopertose vice for any resonable man to use.
Wherfore seythe thus the phisicioun Ypocras, “Superfluités of meytes and wynes
destroye the body, the soule, and the verteus of man.”

Moralité

      By Bachus morally mey be understand the synne of glotenye, fro wyche synne
mannys soule oweth especially to be kepte. For as seyth Sent Gregorye in hys
Moralyes, “Whan the vice of glotonye takyth a dominacioun and rewle in a man, he
leysyth all the gode that he hathe don before, and whan the bely is nott abstened,
all verteus are drowned.” And for that cause seyth the Holy Apostle Paule in this
wyse, “Quoniam finis interitus: quorum Deus venter est: et gloria in confusione
eorum, qui terrena sapiunt.”
 

 









5


 
Chapter 22: Pygmalion

Texte

Yf thou to wysedam lyst to geve credence,
Doote not nor fonne in no maner wyse
Upon Pygmalyonys ymages presens,
Butt ey in hert loke thou hytt dispyse,
For I thee tell, after myn advyse,
That were thee better be delven in the ground
Then with that ymage for to be confound.
 




desire
Dote; nor become infatuated
Pygmalion’s statue’s; (see note); (t-note)


It were better for you to be buried

 


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      The fable of the poetez telleth that ther was a man called Pygmaleoun, wyche was
kunnyng and a sotyll werkeman in makyng of ymagerye, and for the grett fylthe that
he saw in the woman of Sydoun, he disprased | them and seyd that he schold make
an ymage of a woman that schold not be to disprase, and so he dyd. And when he had
made hytt, the fervent fyre of love, wyche can sotelly ravysche mannys hert, made
hym amarose uppon this ymage, wyche caused hym to wepe and make pytuose
lamentaciouns and compleyntes therto, but the ymage that was made of stone
understod hym nott. This seyng Pygmalyoun, he went to the temple of Venus and
praed full devotely and so long to this goddes Venus that the goddes had pyté of hym,
in tokyn wereof the fyrebround that stode by her lyghtned and brend by hyttselfe,
wyche tokyn caused Pygmalyoun for to be glad and, rejoysyng in hymselfe, he went
ageyn to hys ymage and toke hytt in hys armes and so long chawfyd hytt that the
ymage had lyffe and began to speke, and so he recovered fervent joye and hys hertes
desyre. To this fable mey be made divers exposiciouns, and in lyke wyse to all other
fablez, and for that cause poetz made them that the sotyll wytte of divers men myght
dryve them to divers significaciouns. So hytt is to be understand that Pygmalyoun
disprased the fylthe of the wymen of Sydoyne, that is to sey the foule synfull lyvyng of
comon wymen, and sett hys love uppon a meyde of grete bewté wyche wold nott nor
myght nott understand hys petuose compleyntes. The ymage that he had mad was so
bewteose that, for the grett bewté, he was enamored uppon hytt, butt so long he praed
that the ymage had lyve, and so had Pygmalyoun hys intent, wyche mey thus be
understand that so long loved he the seyd meyd to sche at the last grauntyd to hys
intent and maryed hym, and so became the ymage of stoon a lyffly person by the
werkyng of the goddes Venus, that is to sey by love. And so seythe prudence to the
good knyght that he schold notte fonne nor soute uppon no woman by the meane of
love in suche maner that he leve to fouloo and seke prowes and wurschyp of armes,
to wyche he is bound by the ordre of knyghthod. And therfore seyth the philosophr
Aptalyn, “It is ful inconvenient for a prince to fonne uppon a thyng reprovable.”

Moralyté

      By Pygmalyons ymage morally is undertand the synne of lecherye, wheropon
the good knyght schold nott fonne, that is to sey mannys soule oweth to kepe the selfe
therfro. To wyche synne spekyth thus Seint Jherome in an epistle, “Oo, fyre of hell,
wherof the mouth is glotenye, the flame is pryde, the sparcles be wurdes of rebaudy,
the smoke is yll name, the assches poverté, and the end everlastyng torment.” And
to this same purpose seyth thus Seint Petre th’Apostle, “Voluptatem existimantes
delicias: coinquinaciones et macule, deliciis affluentes, conviviis suis luxuriantes.”
 

 









5


 
Chapter 23: Diana

Texte

Dyane, the goddes chast and excellent,
Have ey in thought of thi remembraunce
With honest rewle, wyche is conveniente
For thi grett honour; sche thee wyll avaunce.
Her absens causyth many in myschauns
To falle, wyche were me lothe thou schold doo.
Of thee the guydyng, therfore, committe hyr too. 6
 
(see note)



(see note)
always
appropriate
promote



 


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Glose

      By Dyane is understand the mone, wyche, though sche varyaunt and
chaungeable be, yett sche geveth the condicioun of chastité, and for as myche as
ther was a lady wyche loved chastité and was a meyd the terme of her lyff, wyche
meyd was called Dyane, wherfore sche was called of chastité goddes. Therfore
prudence byddyth the gode knyght have her in hys thought, that is to sey that a
knyght oweth to love honesty and chastyté. To the same intent seythe the
philosophre Hermes, “He that hath no chastyté withinne hym mey in no wyse have
perfyght wytt.”

Moralyté

      For to reduce the twelve articles of the feyth by morelizacioun to th’entent of
the mater of this booke, withoute wyche mannys soule prophetyth nott to come to
the hevenly joye, by Diane mey be morally understand allmyghty God, the Fader
of hevyn, wyche in no wyse lovyth no fylth of synne and to whom is non ordurable
thyng agreable. Wyche Fader is maker of hevyn, erthe, and all thyng, wyche is
necessarye to beleve to every creature that is crystined, lyke as seyth the Holy
Apostle Sent Petre for the fyrst article of the feyth in thys wyse, “Credo in Deum
Patrem omnipotentem, creatorem celi et terre.”
 

 



fol. 75v





5


 
Chapter 24: Ceres

Texte

The goddes Ceres in condicioun
As nyghe as thou canst, in thiself contrefete
To be lyke, wyche by her ymaginacioun
Made corne t’abound, bothe rye and wheete.
In lyke wyse, knyghtes owe her wyttes beete
In bounteuous larges, other to excell,
Wyche ey causyth men of ther honour to tell.
 





near; contrive


to increase their wits
generosity, to excel others
forever

 


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Glose

      Ceres was a lady wyche fyrst found the craft of plough, that is to sey, of eyryng
of londe, for before that tyme men sowed ther corne withowt laboryng in tylthe, and
for as myche as the erthe bare corne more aboundauntly after hytt was eyred then
hytt dyd tofore, the people seyth that Ceres was the goddes of corne. Therfore seyth
prudence to the good chivalrose knyght that he be in condicioun lyke Ceres, that
is to understand that, lyke as the erthe gave largely and plentuosely corne by the
craft of Ceres, in lyke wyse oweth every gode knyght geve helpe and comfort largely
and plentuosely to every persoun after hys power. Wherfore seyth the philosophre
Arystotle, “Be liberall and thou schalt gete freindes.”

Moralyté

      Ceres, to whom the good knyght schold be lyke, mey be take morally the
blyssed Sone of God, Cryst Jhesu, whose steppis in guydyng and condicioun oweth
mannys soule to foulo, wyche Lord hath geven to all men plenty of all goodes
bodely and gostly. Wherfore in Hym hytt is necessarye all Cristen peple to beleve,
as seyth the Holy Apostle Seint Andrew for the second article of the feyth in this
wyse, “Et in Jhesum Cristum, filium eius unicum, Dominum nostrum.”
 

 









5


 
Chapter 25: Isis

Texte

Toward noble Isis, of fruyte cheff goddes,
Among thy loke caste with reverence.
Sum of every verteu in thi hert impresse,
And graffe hyt sure with her magnificens,
For of all plantyng sche hath the excellence.
Yf sche thee love, thoro hyr abundaunt myght,
Thou meyst of prowes have frewte infinyght.
 




(see note)


graft; securely; (see note)



 


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Glose

      The fable tellyth that Ysys was the goddes of plantes and trees and gryffes,
wyche Ysys, as poetys sey, geveth plantes, trees, and gryffez power to encres,
multeply, and to beyre fruyte. And therfore seyth prudens unto the good knyght
that he schold cast hys loke to hyreward, wyche is to understand that he oweth to
fructefie and multeplye in verteus and eschew vicez. And to this intent seyth thus
the phylosophre Hermes, “O man, yf thou knewyst the inconvenience of vice, how
thou scholdyst kepe thee therfro, and yf thou knewyst the grace and reward of
verteu, how thou scholdyst love hytt.”

Moralyté

      By Ysys mey be morally understand the blessed concepcioun of oure Lord
Jhesu, wyche was conceyved of the Holy Gooste in the blessed Virgyne Marye,
moder of all grace, of whom the grette preyse and wurschyp mey never be
ymagined nor full seyd; wyche noble concepcioun oweth mannys soule to have
perfythly gryffed withinne hytt, wherby hytt oweth stedfastly to hold and beleve the
thyrd article of the feyth, wyche here fowloyth as the Hooly Apostle Seint Jamys the
More made hytt thus, “Qui conceptus est de Spiritu Sancto, natus ex Maria virgine.”
 

 









5


 
Chapter 26: Midas

Texte

Ther thou hast chose and free eleccioun,
Hold not the jugement of Mydas the kyng,
Wyche, for hys lewde and symple direccioun
Tween Pan and Phebus in her traversyng,
Had asses eeres to gyff hym dull heryng.
Suche a reward for a foole is mete
When he presumeth to take judiciall seete.
 




Where; choice and free will

ignorant and foolish decision
their disagreement

suitable

 


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Glose

      Mydas was a kyng wyche had a rude wytte and symple understandyng, and as
the fable seyth | that Phebus and Pan, the god of sheppardes, were at variaunz, for
Phebus seyth that the sownd of a hornepype was swetter and more to be allowed
then the sownd of the baggepype, and the god Pan susteyned and held the
contrarye oppinioun and seyd that the sownd of the bagpype was more to be
preysed then the sound of the hornepype. Of wyche varyaunce bothe Phebus and
Pan by ther bothe agrement putt the jugement in the Kyng Mydas, wyche Mydas,
after that he had hard them bothe pley longe tyme on bothe instrumentes byfore
hym, he juged that the sowne of the bagpype was swetter and moore to prase.
Wherfore poetes sey that Phebus was wrothe, and in dispyte of hys rude jugement,
he made Mydas to have asses eeres in tokyn that Mydas had assez heryng and
understandyng wyche caused hym to geve so rude a jugement. So mey hytt be
understand that some foole presumeth to juge folely agen th’entent of sum myghty
prince wyche after punyscheth hym and makyth hym to beyre the tokyn of a foole,
wyche is to understand by the assez eeres. And therfore seyth prudence to every
good knyght that he schold nott putt hys jugement in a foole, nor that hymselfe
geve no rewde nor foolly jugement. And to this purpose seyth thus a philosophre,
“The fooll is lyke a molle wyche heryth and understandyth nott.” And the
philisophre Dyogenes compareth the fooll unto a stoon.

Moralyté

      The jugement of Mydas, werto the good knyght oweth nott to stand nor geve
hymselff, mey be morally understand the jugement of Pylate, wyche juged the blessed
Son of God Jhesu Cryste to be take and bound and to be crucefyed as a theeff
allthowgh he were nott gylty nor had deserved deth in no wyse; wyche jugement was
rewde and ferre owte of reson. Of suyche jugementes oweth mannys soule especialy
to beware of how he schold juge any innocent and accordyng therto oweth alsoe
stedfastly to byleve the fourthe artycle of the feyth, wyche the Holy Apostle Seynt
Jhon made in this wyse, “Passus sub Ponceo Pylato, crucifixus, mortuus, et sepultus.”
 

 









5


 
Chapter 27: Hercules, Pirithous, and Theseus

Texte

Yf thou have felows in armes to thee trew,
Thou owest of ryght, goo thei never so ferre,
Ay to be diligent them to rescue
In ther necessité where thei have the werre.
Yf thou Hercules foulo, thou schalt nott erre,
Wyche for hys felowes dyd hys besy peyn.
Where trew love is, hytt scheweth: hyt wyl nott feyne.
 






Always

(see note)
took great pains; (t-note)
hold back; (see note); (t-note)

 


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Glose

      Poetes tell by the wey of fable that Pyrotheus and Theseus went to hell to rescue
Proserpyne, the feyre doughter of the goddes Ceres, whom the god Pluto ravysched;
wyche twey knyghtes, had nott Hercules her felaw be, had stand in hard and streyte
caas, for the fable seyth that he dyd so grett dedys of armes that he affreyd all the
feerse princez of hell and rescued hys felowes fro them, and also cutt asondre the
cheynes of Cerberus, the porter of hell. So seyth prudence to Ectoure, and so to
every other knyght, that he oweth nott to feyle hys felaw in armes wyche is trew to
hym for no dowte of peryll, whatt peryll so ever hytt bee, for trew, feythfull
felawschyp oweth to be as oon. And therfore sayth the philosophre Pytagoras,
“Thou owes to kepe the love of thi freind diligently.”

Moralyté

      Whereas Othea seyth unto Ectour that he oweth to foulo hys trew felowes to hell
to socoure and helpe hem in ther nede and geveth hym ensample of myghty
Hercules, mey thus morally by understand: by myghty Hercules, the soule of Jhesu
Cryst wyche went to hell to the sovereygn comfort and socoure of the blessed soules
of hooly patriarkes and prophetes wyche were in prisoun in lymbo, ther abydyng
Hys comyng; for He brake the cheynes of Cerberus, the porter of hell, that is to
understand, He confonded all the furyall strenght of the devyls and toke from thens
with Hym, maugré them all, the blessed soulys aforeseyd, wyche hye and noble
excellent deede oweth every good soule to foulo and take example of gostly, and
beleve feythfully, lyke as the fifte artycle of the Cristen feyth techeth, wyche
th’Apostle Seint Phylypp made in this wyse, “Descendit ad inferna.”
 

 









5


 
Chapter 28: Cadmus

Texte

Love well and prase Cadynus the clerke,
And hys disciples be holden to thee dere,
Wyche founded and made the noble myghty werke
Of Thebes the cyté, as hytt doth appere
In scrypture, whoso wyll hytt reede or here.
He wached eek the serpent att the well.
Of hys famous kunnyng all poetes tell.
 





may his disciples be held; (see note)


literature
was vigilant against

 
fol. 76v

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Glose

      Cadynus was a noble and wurschypfull man wyche founded Thebes the cytté,
of wyche cyté is wreten and made mencioun of the grett renome therof in many
places. In wyche cyté, alsoe, he made and sette a université, for he was a profound
clerk hymself, and as the fable tellyth, he wached the serpent at the well, wyche is
to understand the grett conyng and wysedam wyche dayly incresyth, and by the
serpent is to be understand the grete peyne that the student hathe or he can
conquere cunnyng. And, moreover, the fable tellyth that this Cadynus at the last
becam a serpent hymselfe, wyche is to understand that he was a correctour or a
meyster above other clerkes. Wherfor seyth prudence to the gode knyght that he
oweth to love and cherysch clerkes wyche be grounded in cunnyng. And therfore
seyth the grett philosophre Arestotle, takyng Alexandre in this wyse, “Honour
wysedam and make hyt strong by clergye.”

Moralyté

      Cadinus, wyche wached the serpent at the well, whom the good knyght oweth
to love and cherysch, mey morally be understand the blessed manhode of Jhesu
Cryst, wyche wached dewly the serpent and gate the well, wyche is to understand
this worldly lyffe, wyche He passed with grete peyne and traveyll. Of wyche lyffe He
had perfyghte victorye when He arroos fro deth to lyffe the thryd dey, wyche
resurreccioun behoveth every goode soule trewly to beleve, lyke as is conteyned in
the sixte artycle of the feyth, wyche mad the Holy Apostle Seint Thomas in this wyse,
“Tercia die resurrexit a mortuis.”
 

 









5


 
Chapter 29: Io

Texte

In the fresche floures of the clere lecture
Of Yo, the doughter of Ynacus the kyng,
Sett thi delyte and do thi best cure
Them for to knowe, wyche is a precious thyng.
Theer is no tresoure so ryche as is cunnyng,
Wherfore I avyse thee, in tho floures daunte,
For in them perfyght honour is to graunt.
 




flowers; reading from books; (see note)
(see note)
work diligently


florilegia train; (see note); (see note)


 


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Glose

      Yo was the doughter of Kyng Ynacus, wyche was a woman of excellent conyng,
and thorow hyr sotyll wytte sche found many maner of lettres wyche had nott byn
seen nor knowen byfore, how be hytt that some fablez sey Yo was paramour to the
god Jupiter and that sche becam a cow and afterward a comon woman. Butt
nevertheles, as poetz have schewed the troythe under coverture of fable, hytt mey
be understand that Jupiter loved her, that is to sey, he puttyth in hyre hys verteus.
The fable seyth alsoe that sche became a cowe, wyche is to understand that as a cowe
geveth mylke wyche is swete and noryschyng, so gave Yo dowcet noryschyng to
mannys understandyng by the new lettres wyche sche newly found. Where as the
fable tellyth that sche was a comon woman is to be understand that hyre wytte and
wysedam was comoun to all people, lyke as lettrez be comon to all folkes. And
therfor seyth Othea unto Ectour, that is to sey prudence to every goode knyght, that
he delyte in the kunnyng of Yo, wyche is to be understand, in good scriptures and
holsome storyes wyche every good knyght and every other wurschypfull man oweth
wyllyngly to reed and remembre oftesythe, of wych he mey take fruytfull example
for hys honour and avayle, bothe bodely and gostely. Accordyng herto seyth thus
the philisophre Hermes, “Whoo that enforceth hymselfe to gete cunnyng and good
verteus, he fyndyth hys plesure in this world and in the other.”

Moralité

      Yo, wyche is takyn and understand by lettres and scripturez, oweth morally to
be take for mannes soule, wyche oweth to delyte in Holy Scripturez and to have
them in thought and remembraunz, wherby hytt mey have a perfyght knowlege of
the ryght wey toward heven, fouloyng oure Lord Jhesu Cryst wyche ascendyd
thidere from erth thorou the myght and poyar of Hys godhed, lyke as scheweth the
sevente artycle of the feyth, wyche oweth every Cristen wyght feythfully to beleve,
wyche article Sent Bartholeme the Apostle made in this wyse, as is conteyned in the
crede, “Ascendit ad celos, sedet ad dextram dei Patris omnipotentis.”
 

 









5


 
Chapter 30: Mercury, Argus, and Io

Texte

Among all other, I councell thee beware
That god Marcurius with hys pypis swete,
As thou wylt save ey thiselfe from care,
Throughe hys enchauntment bryng thee not aslepe,
As he dyd Argus, recordyng the poete.
For yf he doo, thou art begyled trewly.
Wherfore toward hym kepe a waker yee.
 





(see note)
ever

according to

more watchful eye; (see note)

 
fol. 77r

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Glose

      The fable of poetes tellyth that Jupiter the god loved Yo as hys paramour, of
wyche love Juno the goddes, wyff unto Jupiter, had grett suspeccioun and jelosy,
wyche suspecioun caused hyr on a dey to come down fro hevyn prively in a clowde
to have espyed clerely hyr husbond, the seyd god Jupiter, with hys concubyne Yo
and to have take them unwarly with the actuall deed. And when Jupiter see that
sche cam so hastely, he, by hys godely myght, as the fable seyth, chaunged hys love
Yo into the similitude and lykenes of a kowe. Notwithstandyng, Juno was nott putt
owt of suspecioun and jelousye butt desyred that he wold geve hyr that cowe, and
Jupyter, halfe ageyn hys wyll, graunted hytt her, as he that durst nott denye hytt
her, for doute of suspeccioun. Then Juno charged her netherd Argus to kepe the
cowe, wyche Argus, as the fable seyth, had an hundryth een wherwith he wached dey
and nyght. And when the god Jupyter seye the streyte wache and ware kepyng of
Argus of the cowe, he commanded the god Mercurius to take hys pype and come
down fro hevyn to Argus, to th’entent to gete awey this cowe from hym by arte and
engyne of hys swete pypyng. And soo Mercurius, by the commandment of Jupiter,
toke hys pype and came down and pyped so long at the eere of Argus that thorow
the swete melodye of hys pypyng, all hys hundryth een fell on slepe. And when
Mercurius espyed that he had brought Argus full on slepe, he smote offe hys hed
and tooke awey the cowe. The exposicioun of this fable mey be this: that sum
myghty man lovyth sum woman besyde hys wyffe on whom hys wyffe settyth privey
wache, so that the man mey not have hys entent and desyre, wyche privey wache
and spyes mey be understand the eyes of Argus. Butt the lovere, that is to sey the
man, makyth so hys meanz by some sotyl flatterer and feyre spekure unto the spyes
and wache that thei assent to hys intent, wyche is to understand that thei be aslepe
by the pype of Mercurius, that is to sey by feyre glosyng langage, and have hyr hed
smyte off, wyche is to understand, have loste ther trouthe and trew espyeng by
Mercurius pype, that is, by feyr langage. And therfore seyth Othea unto Ectour that
he beware of Mercurius pypes that thei bryng hym not aslepe, lest he were
disceyved therby, that is to sey that prudence seyth to evere god knyght that he
beware of fals flateryng langage that he be nott disceyved therby, nor through hytt
leese that thyng wyche he oweth to kepe. And accordyng to this purpose seyth thus
the philosophre Hermes, “Beware of hem that governe hemselfe by malycius
sotelté.”

Moralyté

      By the pype of Mercurius, wherof the good knyght oweth to beware, morally
mey be understand that mannys soule oweth to beware that hytt be nott deceyved
throgh the sotyll wyrkyng of hys gostely enemy, the devell, in no poynt of unbeleve
or mysbeleve of any artycle of the Crysten feyth or any other wyse werthoro the
same enemye have any ground to accuse the seyd soule at the dey of the last
jugement, when the hye sovereygn juge, almyghty God, Jhesu Cryst, schall come
and deme the qwyk and the deed, wyche oweth stedfastly to be byleved of every trew
Cristen soule, lyke as is conteyned in the eighte artycle of the crede, wyche Sent
Mathew made in this wyse, “Inde venturus est iudicare vivos et mortuos.”
 

 









5


 
Chapter 31: Pyrrhus

Texte

Beleve alsoe and thynke for certeyne
That Pyrrus schall resemble as in hardines
Hys fader Achilles and doo hys besy peyne
Hys dethe to avenge with cruel besynes.
To the noble Troians he schal werke hevynes,
And with manly corage sore he schal them greve.
Wherfor of hym beware and ageyn hym them releve.
 






take great pains
diligence
cause sorrow

bring them relief from him

 


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      Pirrus was the sone of Achilles and was lyke hys fader in strengthe and hardines,
wyche Pirrus, after the deth of hys fader, cam to the seege of Troye and full cruelly
and scharply avenged hys fader deth and hurte and slew many of the Troians. And
therfor seyt Othea unto Ector, that is to sey prudence to every good knyghte, that
yf he have aughte don ageyn the fader as harmed hym, lette hym be the more ware
of the sone when he comyth to age, and alsoe, yf the fader hathe byn wurschypfull
of dede, the sone oweth to be the same. And to the same entent seyth thus a wyse
man, “The deth of the fader requireth and askyth vengeance of the sone.”

Moralyté

      Whereas hytt is seyd that Pyrrus resembleth hys fader mey thus morally be
understand: by Pyrrus mey be noted the Holy Gooste, wyche procedyth of the Fader
of Heven and is lyke unto the Fader in deyté, in whom every Crysten person oweth
of verrey ryght to beleve, as is conteyned in many places of Scripture and specialy
in the ninthe article of the feyth comprised in the crede, wyche made thus the Hooly
Apostle Seint James the Lesse, qui et frater enim erat, seying in this wyse, “Credo in
Spiritum Sanctum.”
 

 









5


 
Chapter 32: Cassandra

Texte

When thou hast leyser loke that thou haunte
The templez and honour us goddes and goddesses
Wyche can as we lyste all maner thyng enchaunte,
Edifye and subverte myghty fortressez,
Delyng at our plesure all fame and prowessez.
Wherfore of Cassandra hold ey the usage,
And after thi desert, we schal thee geve thi wage.
 




occasion; visit often

please; enhance; (t-note)

Distributing
ever the habit; (see note)

 


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Glose

      Cassandra was doughter to Kyng Priamus, and sche was a good and well
disposed lady and a passyng devoute woman in the paynym law. She oftetyme
haunted the temple and served the goddes, and lytle or noght sche spake withowt
nede, and when it behoved hyre to speyke, sche spake never butt troythe, ne never
was found in hyre untrouth or lesyng. And therfore seyth prudence to every good
chivalroyse knyght that he hold the usage of Cassandre, for on fals worde is to be
repreved and holden abhominable in a knyghtes mouthe, butt he oweth to serve
god and haunt the temple, that is to understand Holy Chyrch, and love the
ministrez therof. And therfore seyth the philosophre Pytagoras, “Hytt is ryght
17commendable to serve God and halow the seyntes.”

Moralyté

      Whereas hytt is seyd the good knyght oweth for to haunt the chyrche and love
therof the minystrez mey be morally understand that mannys soule oweth to love
Holy Churche and have synguler devocioun therto, and all the sacramentes
ministred therinne, by wyche he hathe the trew Cristen feyth taught hym to hys
salvacioun. Wyche feyth he oweth hooly and fully beleve with all the cercumstaunces
and sacramentes longyng to the same and most especially in the Sacrament of the
awter, that is to sey, the blessed body of Cryste in forme of breed, as concludithe the
tenthe article of the crede made by Sent Symon th’Apostle thus, “Sanctam ecclesiam
catholicam, sanctorum communionem.”
 

 









5


 
Chapter 33: Neptune

Texte

Yf thou purpose any grett vyage
By the see to do, on Neptunus thou call,
Thee to releve in daungerous passage,
Wyche in grett tempest socowreth hem that fall.
Wherfor hys feeste halow solemply thou schall
To this intent: that he thee mey comfort
Throughe hys godly myght in every dredeful poorte.
 







helps
feast

(t-note)

 


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Glose

      Neptunus after the peynym law was called god of the see, and for that byddyth
Othea Ector that he wurschep and solemply halowe hys feste that he mey be
comfortable to hym in peryll of the see, wyche is to understand that every good
knyght wyche useth ofte to traveyle in viagez by the see and in other divers perilz
have grete need to be devoute in the service of god and seyntes, and especiall have
syngulere devocioun in wurschypyng of some gode seynt and deyly remembre hym
with some devoute orysoun wherby he mey call to hym for help in hys necessité.
And for as myche as the praere of mouth suffiseth nott onely, therfore seyth thus
the wyse man, “He servyth not well God that servyth hym with woordes, butt alsoe
with good werkys.”

Moralyté

      By Neptunus, whom the gode knyght oweth to call on at need in perell of the
see, mey morally be understand almyghty God, to whom mannys soule oweth to call
for helpe in the see of trouble and temptacioun, continuelly beyng in this wreched
world, and to geve hym foryevenes of hys synnez, wych every Cristen soule must
surely beleve that he schal have of God yf he axe hytt. As Sent Thadee th’Apostle sey
in the elevente article of the crede, “Remiscionem peccatorum.”
 

 









5


 
Chapter 34: Atropos

Texte

Take hede alsoe toward Attropos,
Whose dolefull dart confoundyth many a knyght.
For thee were better be take among thi fooes
Then to abyde the sterne stroke of hys myght.
To hym perteyneyth the eend of every wyght.
He spareth nother hye nor lowe degré.
He is full hard; in hym is no pyté.
 




(see note); (t-note)




(see note)

 
fol. 78r

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Glose

      The poetes name the deth Atropos, and therfore seyth prudence to every good
knyght that he take heede toward Atropos and hys dart, wyche is to understand that
every good knyght, and in lyke wyse every other well avysed persoun, oweth to
remembre hys deth and thynke that he xall departe owte of this world, through
wyche thought and remembraunz he mey delyte more in the vertews of the soule
then in the vycez of the body, wyche mey cause hym to come to the promyse and
behest of god, wherfore he is made. And to the same intent seyth thus the
philosophre Pytagoras, “As oure begynnyng comythe of god, it behoveth that our
eend be toward god.”

Moralyté

      As the good knyght oweth take heed toward Atropos, in the same maner ought
mans soule to have contynuell remembraunz toward everlastyng deth, fro wyche
deth hytt was bought by the meryte and passyoun of our Lord Jhesu Criste, through
wyche Passioun hytt mey have feythfull hoope and trust to come to everlastyng joye
withowte eend after the generall resurrexioun at the last dey of jugement, wyche
oweth every Crysten soule to beleve as seyth Sent Mathye in the last artycle of the
crede, “Carnis resurreccionem et vitam eternam.” Amen.
 

 









5


 
Chapter 35: Bellerophon

Texte

Of Bellorophoun thou mest example take
In all thi dedes of trouth and ryghtwysenes,
Wyche chase rather hys lyfe then trouth forsake,
As hytt appereth in poetrye expresse.
Wherfore yf thou wyll atteyne to prowes,
Thou must pursue the trew condicioun
Of Bellorophoun, in myn oppinioun.
 
(see note)





chose; than
clearly
achieve excellence


 


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Glose

      Bellorophoun was a full plesaunt and bewteuz knyght, and full of trouth he was,
whose stepmoder desyred hym of unlefull love, to wyche he wold in no wyse assent,
wyche caused hyre so sore to labour ageyn hym that he was dampned to be
devowred of wyld beestes. And so he chase rathure to dye then to be fals and
corrupt with untrouthe. Wherfore seyth prudence to the good knyght that fore
dowte of deth, he schold doo non untrouthe nor assent therto. And therfor seyth
Hermes, “Thou owest rather dye then to do or assent to untrouthe.”

Moralyté

      By Bellorophoun that was so full of trouthe mey be morally understand
almyghty God of heven, and, in as myche as he is so mercyfull and full of trouthe,
mannes soule oweth onely to prase hym as is boden in the fyrst commandment,
where hytt is commandyd that no man schold wurschyp fals goddes. For as seyth
Seynt Augustyn, “The wurschyp wyche is called the devocioun of the hert oweth to
be doon or borne to no ydole nore ymage nor other creature lyke, for hytt is onely
dew to God.” In wyche fyrst commandment is defendyd all ydolatrie. Accordyng
therto seyth thus the good Lord in the Gospell, “Dominum Deum tuum adorabis,
et illi soli servies.”
 

 









5


 
Chapter 36: Memnon

Texte

Mymenon, thi cosyn and feythful kynsman,
Wyche is to thee feythfull trew at thi need,
And evere hathe be syn the werre began,
Thou must hym love for hys feythfull deed.
Thou meyst no lesse rewarde hym for hys meed,
For suyche a freinde is full seeld found.
Offten for thi sake thi fooes he schal confounde.
 






since; (t-note)
(t-note)
compensation
seldom; (t-note)

 


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Glose

      Memynon was a noble manly knyght come of the Troyanz lygne, and he was
cosyn unto Ectour, and when Ectour was in strong, herd schoures of werre, soore
besett aboute with hys enemyes, Memynon cam after hym and socoured hym and
brake ofte the grete presse aboute hym of hys adversaryes, in so myche that when
Achillez had sleyn Ectour by treasoun, Memynoun cam after and wounded sore
Achillez and had sleyn hym ne had socoure come to hym sone after. Wherfore seyth
prudence to every good knyght that he oweth to love and cherysch Memynon, that
is to sey, every suyche persoun or freind, be he grett or small, poore or ryche, that
is trew and feythfull to hym and helpyth at hys nede, for oft hyt falleth that a gret
prince or a noble knyght is mor hertely beloved of a poore man then of a myghty
kynnesman. Wherfor seyth thus the philisophre Rabyoun, “Multeplye frendes, and
thei schall be socorable unto thee.”
Moralyté

      Memynon the trew cosyn mey be take morally our Lord Jhesu Criste, wyche
mey wel be called the trew cosyn of man be Hys incarnacioun and takyng on Hym
mankynd, wyche grett benefyte mey never | man reward Hym ageyn, butt onely
love Hym therfore and kepe Hys commandmentes, and in especial the second
commandment, wyche mannys soule oweth to remembre and trewly kepe, wherin
commandyd is to man that he schold nott take the name of God in veyn. Wyche is
to be understand, as Seynt Austyn seyth, in this wyse, “Thou schall nott swere
dishonestly, nor withowte cause, nor to colour falshed, for ther is noo more
abhusion then to wytnes with falshood and hyde the trouth.” And in that second
commandment is defendyd and forboden all lesynges, forsweyringes, and all
blasphemynges. To wyche accordeth the Byble, where hytt is wreten in this wyse,
“Non habebit Dominus insontem eum qui assumpserit nomen Dei sui frustra.”
 

 









5


 
Chapter 37: Laomedon’s Speech

Texte

Avyse thee well what thou schalt sey
Or then thou speke, and malicioseluy.
Loke thou ne manace no man nor affrey
To thou have cause, and then substancyally.
Beset thi wurdes and dedis fouloyngly,
And that wyll make thi fooes thee to drede
More then Lamedon for hys rakell dede.
 





Before
threaten; attack; (t-note)
Until
accordingly

impetuous; (see note)

 


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Glose

      Lamedon was a kyng of Troye, and he was fader to Kyng Priamus, wyche
Priamus was fader to Ectour. And when Jasoun, Hercules, and her felows went to
Cholchos-ward to gete the golden fleese, thei arryved at a poort of Troye to refresch
them, withowt hurtyng of the cuntré, to whom Laomedon, the kyng of Troye that
tyme beyng, sent rewdely and unavysedluy and commanded them to avoyde hys
land and manaced hem soore that yf thei avoyded nott furthwith that thei schold
repent hytt. Wyche message and uncurteyse trete caused the Grekys knyghtes to be
wrothe, thynkyng that thei were gretly wronged, wyche wrothe was the oryginall
begynnyng of the destruccioun of the fyrst Troye. Therfor seyt prudence to every
good knyght, in as myche that wordes of manace be full hard and rewde, he oweth
to peyse them and avyse them in hys herte or he uttre them, for many grett
myschyeffes have oft falle of soden manacez and unavysed langage. And therfor
seyth thus the poete Omer, “He is full wyse that can refreygn hys tonge.”

Moralyté

      As the good knyght oweth by the councell of prudens to refreyn hys tong from
al malicius and manasyng langage mey be morally understand that in lyke forme
oweth mannys soule to refreyn the selfe from all dedely synne contynuelly, butt
most especially on the Sabott dey, that is to understand on the haly dey. On wyche
dey oweth every trew Crysten man to cesse of all worldly besynes and bodely
ocupacioun and to halow solemply the feste accordyng to the thryd commandment
wyche seyth thus, “Halow the haly dey.” Accordyng wherto seyth thus the prophete
Ysaye, “Quiescite agere perverse, discite benefacere.”
 

 









5


 
Chapter 38: Pyramus and Thisbe

Texte

Make never thiselffe certeyn of a thyng
Tyl thou therof have perfyght conysaunz,
For yf thou doo, hytt wyll be tormentyng
Unto thyn hert and do thee grett grevauns,
For sodeyn credens hath caused ofte myschaunz.
Whoo to soone troweth is guyded by folye.
That wyll the storye of Pyramus testefye.
 





knowledge


hasty belief; misfortune
believes
(t-note)

 


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Glose

      Pyramus was a chyld of the cyté of Babyloun, and when he was seven yer age,
the fable seyth that he was smete with the darte of love, in so myche that he loved
a bewteose meyd called Thesbe, wyche was of the same age and come of gentle
blode in lyke wyse as he was. And for the felauschyp that was oft bytwen them, her
grett love was perceyved and espyed by a servaunt wyche accused Thysbe to hyr
moder, wyche accusacioun caused hyr moder schett and lokke hyr in a chaumbre,
seyng that sche schold kepe hyr from the felauschyp and cumpanye of Pyramus well
inow, wyche caused grett sorow to the hertes of the tweyn chyldre Pyramus and
Thysbe. Werfore thei made full ofte ther pytuose compleyntes and wept full
tendrely eche of hem by themselfe. Long tyme dured this beschettyng and
enprisonment of the meyd. Neverthelesse, as thei encresed in age, soo grew the love
contynuelly more and moore, wyche fervent love wold nott quenche in no wyse, and,
as hytt fortuned, bytween the chaumbre of Tysbe and the chambre of the frendes
of Pyramus was butt a wall departyng wyche was crased thoro with a gret craves. |
And when Tesby had perceyved that sche myght see thoro the wall at the same
craves, sche putt thorou the bocle of her gyrdle in the same cravers to th’entent that
Piramus myght espye hytt, and soe he dyd withinne schort tyme, wyche caused often
ther assemblez and spekyng togeder at that cravers, wher thei made ther pytuose
compleyntes, yche to other with byttre teerez. So at the laste thei, constreyned by
byttre teeres and fervent love, were accorded that the next nyght fouloyng, at the
fyrst cokke crowe, thei schold steele from ther freindes and mete togeder under the
wyte walles withoute the cyté at a well where thei were wont to pley in ther
chyldhood. When Thesbe came to the well alone, standyng in grett dreed, sche hard
a lyoun comyng toward the well brayeng and criyng, of whom sche was soore afeerd,
wyche caused hyr to fle fro thens into a busche ther besyde, butt in the wey as sche
went, hyr wyte wymple fell fro her bytwen the well and the boysche. And when the
lyoun had espyed the wymple, he went therto and cast owt the entreylez of beestes
wyche he had devoured and made a vomyte therof uppon the wymple, thorow
wyche vomyte the wymple was all fyled and soyled and blody. And when Pyramus
cam and saw nott Tesby there and perceyved the blody wymple, as he myght see by
the moone schyne, he supposed that Tesbe had be devoured with some wyld beest,
wyche caused hym to make sorou owte of mesure, and when he had long stand so,
makyng hys compleynt to hymselfe, for verrey pure sorou, he slew hymselffe with
hys swerd. Wyche done, Tesby came owt of the boysche and and when sche hard the
swoyhes and soule draughtes of hyre love Pyramus and saw hym dying and beheld
the swerd and the bloode, she tooke so grett sorou to hereward that sche fyll doune
in swone uppon hym, how be hytt he myght nott speke to hyre nor comfort her in
no wyse. And after many pytuose compleyntes made on hyre syde, sche slew
hyreselfe uppon the same swerd. And, as the fable tellyth that for lamentacioun of
that pytuose aventure, the wall that eerste was whyte was turned blake. And for as
myche that of a lytle hast comyth ofte gret myscheff, as hytt fortuned that tyme,
therfore seyth prudence to every good knyght that he gyve no credence certeynly
to a thyng nor thynk hymselfe verrey certeyn therof to he have verrey perfyght
knowlege and evydent, certeyne proffe of hytt. And for that cause seyth a sad, sage
philosophre in this wyse, “Make nor thynke nott thiselfe certeyn of a thynge wyche
bee in dowte to thou have verrey perfyght and trew informacioun.”

Moralyté

      By the noncertenté that the good knyght oweth to have in dowte mey morally
be understand the ignoraunce of the chyldhood of man whyll he is under the
governaunz of hys fader and moder. And for the grett benefitz he receyveth of hem
in hys yong age, he oweth of verrey ryght to honour and wurschyp hem dewly and
trewly, as is boden in the fourthe commandment, where is commanded that man
schold wurschyp hys fader and moder, wyche wurschyp, as seyth Seynt Austyn,
oweth to be don of them in two maners: on, in beyryng to hem dew reverence, and
another, in ministryng to them her necessaryes. And therfore seyth thus the wyse
man Salomon, “Honora patrem tuum, et gemitus matris tue non obliviscaris.”
 

 









5


 
Chapter 39: Aesculapius

Texte

To the doctryne of Esculapyoun
Geve ey credence for thi helth bodely,
And refuse Cyrses, for by hyre many oone
Hathe be deceyved, I tell thee certeynly,
Thoro hyre false charmes and use of sorcerye,
Wherinne to beleve is full perilose,
And to hys goddes and goddesses odiose.
 




(see note)
(t-note)
(see note); (t-note)

(t-note)

hateful

 


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Glose

      Esculapyoun was a grett clerke and a good phesicioun and, as poetes sey, he
found fyrst the cunnyng of physyke, wherof he made many grett bookes. And
therfore seyth prudence to the good knyght that he gyffe credence to the doctrine
and techyng of Esculapyoun of hys bodely helth, wyche is to understand that he put
hys trust in tyme of bodely sykenes in medycynes of physyke and refuse Cyrces, that
is to understand enchauntment and charmez, for Cyrces, as telleth the fable, was an
enchaunteres, and that mey be understand for them wyche in her sekenes use
charmez and inchauntementes, and beleve therinne, and deme themselfe to recover
helth of body therby, wyche beleve is defendyd by Hooly Chyrche. And therfor
owethe every trew Cristen man to refuse them. And therfore Plato reproved and
brent bookes of enchauntementes and charmez done uppon medicyne, wyche he
had used, and proved and held hym to the trew bookes of experience of phesyke.

Moralyté

      By Esculapyoun the grett phesicioun mey morally be understand the fifte
commandment wherin is commanded | thus, “Thou schalt nott slee,” wyche is to
be understand as Seynt Austyn seyth, “Nother slee with hert, tong, nor hand.” And
soe is defendyd all maner vyolent smytyng and bodely woundyng, allthoughe hytt
be nott defendyd to temperall kynges, lordes, and juges to justifye evyll doers and
execute dewly ageyn hem the law after that thei deserve. Butt in caas of necessité,
wher a man mey no other wyse doo, is suffred by the lawe oon to sle another,
hymselffe defendaunt and non other wyse. And to this intent seyth thus the holy
Gospell, “Qui gladio percutit, gladio peribit.”
 

 









5


 
Chapter 40: Death of Achilles

Texte

Putte nott thi tryst in hym in no wyse
Geyn whom thou hast offendyd ofte before,
For thoughe he mey nott by sotyl entreprise
Venge hytt as he wold, yet triste hym not therfore,
For in hys hert restythe ey the soore
To that he mey avenge that offense.
The deth of Achyllez therof schal geve sentence.
 




(t-note)

(t-note)
trust
dwells always the injury; (t-note)
Until
provide edification; (see note)

 


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Glose

      Achilles was a knyght on the Grekysche partye wyche dyd myche harme unto
the Troyans and to the Kyng Priamus of Troye, for he slew many of hys chyldren,
as Ectour, Troylus, and other diverse. Wyche notwithstandyng, yett Achylles putt
hys tryste in the Qwene Eccuba, wyche was the qwene and wyff to the same Pryamus
and moder to the seyd Ectour and Troylus, and apoynted with hyr to trete of a
maryage atween hym and Polixene hyr doughter, in wyche treete he was sleyn by
Parys and hys felauschypp by th’assent and commandment of the same Qween
Eccuba in the temple of Appolyn. And therfore seyth prudence to every good
knyght that he truste nott hys enemy whom he hath offendyd withowt makyng pees
or amendes with hym byfore. And therfor seyth the philosophre, “Bewar of
th’assautez of thi enemy that mey not avenge hym.”

Moralyté

      As the good knyght oweth to beware of th’assautes of hys enemye, in lyke wyse
oweth morally to be understand that mans soule oweth to ware and dowte the
vengeaunce of God, wyche comyth for synne, and absteyne the synfull fleschly luste
and not assent therto, that is to sey fornicacioun, avowtrye, and all other spyces of
lecherye, wyche is generally forboden in the sixte commandment, wyche seyth in
this wyse, “Thou schalt doo no lecherye.” Wherof the hooly man Ysodre seyth is
defendyd all unlefull fleschly cowplyng, bothe inne and owte of maryage, and all
inordinate use of the privey membrez of generacioun. And to that intent is seyd in
the Byble, “Morte moriantur, mechus et adultera.”
 

 









5


 
Chapter 41: Busiris

Texte

Be thou nott lyke the conbrose cruell kyng
Called Busyerres, whose condicioun
Is not commended nor holdyn as a thyng
For to be prased, in myn oppinioun.
Of hys fals naturall, froward inclinacioun,
And joye in manslaughter oold poetes tell:
Among all morderers he beyreth ey the bell.
 




troublesome



malevolent; (see note); (t-note)

takes the prize

 


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Glose

      Busierres was a kyng of mervelose cruelté and myche delyted hymselff in
manslaughter, in so myche that he wold slee them himselfe in the temples and offre
them in sacrafice to the goddes. Therfor seyth prudence to the god knyght that he
be nott Busyerres, that is to sey that he delyte nott nor have joye in manslaughtere,
for suche cruelnes is ageyn all nature and ageyn all bounteose prowes of chivalrye.
And to this purpose seyth thus the philosophre Socrates, “Yf a prynce be cruell, he
must be modered and peesed by good examplez.”

Moralyté

      By Busyerres wyche was condiciouned ageyn kynd mey morally be understand
the defendyng of the sevente commandment, wyche defendyth generally thefte and
roberye, and as Seynt Austyn seyth, it defendyth all unleful usurpacioun of any
other mannes good, as sacralege, ravyn, extorcioun, and all other good taken of the
people owt of resoun. And therfore seyth thus the Holy Apostle Paule, “Qui
furabatur, iam non furetur.”
 

 









5


 
Chapter 42: Leander

Texte

Hold not so deere to theeward the plesaunz
Of thi luste bodely wherthroughe in aventure
Thou putt thi lyff, for then schold varyaunce
Twen thee and me aryse, I thee ensure.
Wherfore, as long as thi lyff mey dure,
Count hytt for folye such outrage to make,
And at lewd Leandre herof ensaumple take.
 




(t-note)
desire; in peril
disagreement
(t-note)


lascivious; (see note); (t-note)

 


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Glose

      Leander was a yong man wyche loved a feyr gentle woman called Heroo, and
as hytt fortuned, ther was an arme of the see ran bytween hys maner and hyr
1dwellyng place, and for as myche that the love atween them schold not be espyed,
this Leandre was acustomed to swymme ofttyme by nyght all aloone over the arme
of the see to see hys lady Hero, wyche dwelled in a castell uppon the watersyde.
Notwithstandyng, hytt fortuned ther aroose a grett rage | flode wyche dured long
in the see, wyche caused gret hevynes to Leander and Heroo bothe, for as myche
1as thei myght nott, for the grett floode, come togeyder. So hytt befell on a nyght
duryng the rage flood that Leandere, constreyned by fervent love and grett desyre
to see hys lady Heroo, went into the water to have swommen over as he was wontte
to doo, and when he had long labored in swymmyng, he was overcome with the
grett wawes in so myche that he was perysched and drowned. And when hys lady
Hero, wyche was in grete hevynes and pensyfnes, saw hys body come fletyng on the
water, sche was so oppressed with so gret outragiose sorow that sche skypped owte
into the water and enbrased the ded body of Leandre in hyre armez, wyche caused
hyr to perysche and be drowned alsoe. And for as myche as this myschyef fell for
over-fervent, foly desyre of fleschly love, therfor seyth prudence to every good
knyght that he hold nott to hymward so dere hys delyte of bodely lust that he putt
therfore hys body in jeopartye or aventure of hys lyffe. Wherfor seyth a sage
philosophre in this wyse, “I merveyle soore that I see so many peryls sofred for
delyte of the body and so lytle purveance made for the soule, wyche is everlastyng.”

Moralyté

      By this autorité, wyche defendyth that a man hoold not so deere hys plesure of
body, mey morally be understand the eighte commandment, in wyche is seyd thus,
“Thou schalt not beyre no false wytnes ageyns thi neyboure,” wherin, as Seint
Austyn seyth, is defendyd all bakbytyng, all fals report, and disclaundre. And that
is thus to understand, as Ysodre seyth, that false wytnes offendythe thre partyes:
fyrst, ageyn God, in hymselfe forsweyryng; secondly, ageyn the juge, in that he
deceyveth hym falsely lyeng; and thrydly, ageyn hys neyboure, ageyn hym deposyng
untrewly. Wherfor seyth thus the wyse man Salomon in hys Proverbes, “Testis falsus
non erit impunitus, et qui loquitur mendacia non effugiet.”
 

 









5


 
Chapter 43: Helen of Troy

Texte

Sende ageyn Eleyn to make finall pees
To the myghty Grekys, lest that werse befall.
Whoo that werres ageyn ryght behovyth sone to cesse,
Or els in conclusioun forthynke hytt he schall.
Wrong askyth amendes; this knowe the goddes all.
Wherfor hytt is bettre to pees soone assent
Then long wrong to meyntene and after hyt repent.
 







regret
requires
to agree to peace swiftly
(see note)

 


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Glose

      Eleyn was a qween in Grece and wyff to Kyng Menelaus, wyche was ravysched
by Pares, the kynges sone, Priamus of Troye, and ledde ageyn hyr wylle owt of
Grece into the land and cyté of Troye, wyche ravyschyng caused the Grekys to make
a gret armye and camp uppon Troye for to avenge that deed. But nevertheless, or
thei dyd any harme to the cuntrey or cytté of Troye, thei desyred of the Troians to
have the Qween Eleyn delyverd and restored to them ageyn, and that amendes were
made to them of the offense don to them by Parys by ravyschyng of her and havyng
her owte of Grece, and yf the Troyans that nold doo, the Grekys seyd thei schold
destroye the contré. And for as myche as the Troyanz nold make restitucioun ne
amendes accordyng to her desyre before the gret myschyef and destruccioun of
Troye ensued, therfore seyth prudence to the gode knyght that yf he have folely
begonne werre in wrong, hytt is bettre to cesse and make a pees soone or more
harme come therof then long obstinatly to meyntene and after repente hytt. To
wyche mater accordyng seyth thus the sage philosophre Plato, “Yf thou have doo
any wrong to any man, whatsoever he be, thou owest nott to be in quiete in thi
mynd to thou be accorded and make pees with hym.”

Moralyté

      Eleyn wyche oweth to be restored ageyn mey morally be understand the ninthe
commandment, wherin is seyd in this wyse, “Thou schal nott desyre the wyffe of thi
neybour,” whereby is defended, as Seynt Austyn seyth, all unlefull thoughtes and
wylle to do fornicacioun and avowtrie, werof the deed is defended byfore by the
sixte commandment. Accordyng werto seyth oure Lord God in the Gospell of
Mathew in this wyse, “Qui viderit mulierem ad concupiscendum eam, mechatus est
eam in corde suo.”
 

 









5


 
Chapter 44: Aurora

Texte

Take not to theewarde the condicioun
Of Aurora, the pytuose and doloures goddes
Whose soroufull chere and lamentacioun
Is to the people joy and grett gladnes.
She chasyth awey of nyght the foule derkenes.
Every wyght is glad when sche dothe appere,
And yett sche wepyth ey and makyth pytuose chere.
 





grieving
visage
(t-note)

creature
displays a pitiable expression

 


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Glose

      Aurora is the fyrst schewyng and apperyng of the dey, that is to sey the mourow
and, as poetes tell in fable, sche is a goddes, and thei sey that sche had a soone
called Cygnus wyche was sleyn at the seege of Troye. And in as myche as sche was
a goddes, hyr pouer was suche, as the fable tellyth, that sche chaunged the body of
hyr soone into the lykenes of a swan, and therof cam fyrst swannes. As seyth the
fable, this lady Aurora is of | so grett bewté that sche rejoyseth all tho that behold
hyre, but alwey sche wepyth for her sone Cygnus wych is ded, for when the dew
falleth in the mowrootyde, poetes sey that Aurora wepyth for hyr sone Cygnus.
Wherfor seyth Othea to every good chivalrose knyght that, though other people
rejoyse of hys good werkes and noble manhood, yett for that he schold nott be soory
butt joyfull therof and schew glad chere and countenaunce to the world owtward.
Wherfor seyth the grett philosophre Arystotle to the grett conquerour Alexandre
in this wyse, “Whattsoever sorow be in thi hert, shew glad cheere before thy people.”

Moralyté

      By Aurora wyche wepyth mey thus morally be understand that no covetoyse
desyre schold be in us, soroufull or wepyng, wyche schold cause us t’offend the
precept of the tenthe commandment, wyche commandyth in this wyse, “Thou schall
nott coveyte thi neybour house, oxe, asse, nor other thyng of hys,” werby, as Seynt
Austyn seyth, is defendyd all wyll of theft or ravyn, wherof the dede is defendyd
before by the sevente commandment. And to this purpose seyth thus the prophete
David in the Psaulter, “Nolite sperare in iniquitate, rapinas nolite concupiscere.”
 

 









5


 
Chapter 45: Pasiphaë

Texte

Allthough Pasyphe were folely disposed
And to lust innaturall sett hyr appetyte,
Yet in thi kyndly resoun be hytt not supposed
That every other woman be of that delyte,
For many be full vertuose, or els it were unryte.
He is to unwytty that, for defaute of oon,
Wyll therfore dispyse women everychoun.
 




inclined
sexual desire; (see note)


indecent
sin
(t-note)

 


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Glose

      Pasiphe, as seyth the fable, was a qween and a viciose woman of hyre body, and
namely, as sey poetes, sche loved a boole be wyche sche had a chyld that was cald
Mynotaurus, wyche was halfe man and halfe boole. Wyche is thus to understand that
sche acqueynted hyr with oon that was of rude condicioun by whom sche conceyved
a chyld mervelosely feerse and strong, and for as myche as the chyld had the forme
and schap of a man and the condiciouns and maners of a boole, wyche is to
understand by hys grett strenghte and feersnes, and so he was combrous that al the
contré exiled hym. Therfore seyd poetes by the wey of feynyng that this Minotaurus
was halfe man and halfe boole, and therfore seyth prudence unto the good knyght
that though sche, Pacefye, was ylle and viciosely disposed, that he thynke not all
women lyke hyre of condicioun, for verey experience scheweth oponly the
contrarie, for Galyeen, the noble phesicioun, reportyth that he lerned the scyence
of physyke of a sadde and well avysed woman called Clempare and that sche
taughte hym to knowe many diverse good herbes and heer verteus and propretees.

Moralyté

      Pasyphe wyche was so folyly disposed mey morally be understand a mans soule
turned to God fro synne. For as seyth Seynt Gregore in hys Omelyes that more joye
is made in heven of oo synfull soule returned to God then of a ryghtwyse man that
hathe byn ever ryghtwyse, as the chyeff capteyn of a felde loveth better a knyght wyche
fled and afterward retourned to the feeld ageyn and slow or discomfeted hys enemye
manly then the knyght that never fled ne schewed hys manhood in the feeld, and as
the laborer loveth better the lande that beereth, after thornes and breeres, more
plentuosely corne or fruyte then he dooes that ground that never bore thornes ne
corne. Wherfor seyth thus the prophete Jeremye in the spryte of God, “Revertatur
unusquisque a via sua pessima, et propicius ero iniquitati et peccato eorum.”
 

 









5


 
Chapter 46: Adrastus

Texte

Yf hyt to thee happ dogghters to have,
Wyche thou purposest to geve in maryage,
The world to encrece and her honour to save,
Looke thou putt them furth at resonable age.
And yf thou wylt marye them unto hye perage,
In the begynnyng, take hede of the eend,
And lett Kyng Adrastus be mirrour of thi mend.
 






(t-note)

nobility

mind; (see note)

 


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Glose

      Adrastus was kyng of Arges, and he was a myghty man, and as he ley in a castell
of hys owne on a nyght, it fortuned that two knyghtes aventurose, oon called
Pollynytes and another called Thydeus, mett sodeynly togeyder byfore the castel
gate of wyche the on chalenged the logyng byfore that other, wyche quarell caused
them to fyght mortally togeder wyche of hem schold fyrst have that loggyng, for the
grett strong tempest and reyne wherin thei had ryden all the nyght before to ther
grett nusaunz and werenes. And when the kyng lying in hys bed herd the noyse of
the sterne strokes of the swerdes, he arrose and departed the two knyghtes asondre.
| Polynytes was sone unto the kyng of Thebes and Thydeus to another kyng of
Grece, but thei were bothe exiled oute of her landes. And when the kyng knew and
understode whatt thei were and of whatt lynage come, he honoured them gretly and
made them grett chere, in so myche that he gave to them hys two doughters in
mareage. Wyche doon and performed, this Kyng Adrastus made a grett arme and
came to Thebes to sett Polynytes hys sone-in-law into the possescioun of hys land,
wyche Ethyocles, hys brother, held ageyn ryght. Butt hyt fortuned so that all the
grett ooste of Kyng Adrastus arme was discomfeted, sleyn, and taken, the kyng ded,
Polynytes and Thydeus sleyn. Polynytes and Etyocles, eche of hem slew other in the
bateyll, in so myche that ther remeyned no moo alyve in the feeld of Adrastus
knyghtes butt thre. And for as myche as to bryng exiled people ageyn in possescioun
of her land is full jeoperdose and perilose, and often is seen therbye grett myschyeff
fall lyke as fyll to Kyng Adrastus by meanes of maryage of hys doughters, therfore
seyth prudence to the good knyght that yf he have doughters to marye that in the
begynnyng he remembre the end therof, and that he make Kyng Adrastus hys
mirrour, wyche is to understand that he remembraunce have of the grett myschyeff
that fell to Kyng Adrastus throwgh hys doughters mareage. And as Kyng Adrastus
dremed oon nyght that he gave hys two doughters in mareage to a lyoun and a
dragoun wyche fought togeder, seyth th’expouner of dremes that dreeme comyth
of fantasye, wyche mey be schewyng of good or ille aventure that is to come to
creatures.

Moralité

      Where hytt is seyd to the good knyght that yf he have doughters to mary that he
beware to whom he maryeth hem mey morally be understand that every mannes
soule disposed to Godward oweth to beware with whom he accompeneth hymselfe,
yf he wyll companye with felauschyp as dyd the good hooly man Thobye, and alsoe
he behoveth to sett all hys thoughtes in good and holy meditaciounz. For as seyth
Sent Austyn that thei that be lerned of God to be symple, humble, and deboneyr
profytt moore in hooly meditacioun and praer then in redyng and heeryng. And
therfor seyth the holy prophet David in the Sawtere, “Meditabor in mandatis tuis,
que dilexi.”
 

 









5


 
Chapter 47: Cupid

Texte

Of god Cupide, whyll thi lyff mey dure,
Hyt pleseth me wyll thou have acquentaunz
As resoun requireth, nott owt of mesure.
Thy corage desyreth of hys alyaunce.
Yf he be freindly, he mey thee well avaunce.
Mars mey wyll suffre thee with love thee t’acqueynte,
So that thou toward hym therby be nott feynt.
 




(t-note)


alliance
aid
well permit; (t-note)
faint-hearted (cowardly); (see note)

 


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Glose

      Cupide after poetes is called god of love, and for as myche as hyt is not
unsittyng ne inconvenient to a yong knyght to be amoroose and lovyng, to the
behove of hys preferrement, wherthorou hys good name and noblenes of hys fame
mey the ferther be knowe, wyche love is nott contrariaunt to chivalry nor dedes of
armez. Therfor seyth Othea to Ectour, and in lyke wyse to every good chivalrouse
knyght, that Mars, wych is to understand god of werre, mey well suffre hym to
acqueynte hym with Cupyde, that is to sey with love. And therfor seyth the
philosophre that love of good corage cometh of noblenes and gentlenes of hertes.

Moralyté

      Cupide mey morally be understand penaunce, and therfore is seyd that hyt
plesyth well the god of bateyll, that is to sey our Lord Jhesu Cryste, that the good
knyght, that is to sey mannes soule, be repentaunt for hys synnez and aqueynte hym
with Cupyde, that is to sey with penaunce. And that oure lord Jhesu Criste mey wel
be called God of bateyll appereth clerly by the redempcioun of mannes soule, wyche
was redemed by the victoriose bateyll of Hym uppon the Crosse. Werfore seyth thus
the holy man Seynt Barnard, “What woorde of gretter mercy or more grace myght be
seyd unto a synnere wyche was dampned and sold to the devel by synne and had nott
werwith to bye hymselffe ageyn then that all myghty God seyd when that He seyd
in this wyse, ‘Take me and bye thiselfe ageyn by me’?” Werto accordyng seyth thus
th’Apostle Seint Petre in hys fyrste epistle, “Non corruptibilibus auro et argento
redempti estis, sed precioso sanguine quasi agni immaculati et incontaminati Jhesu
Crysti.”
 

 









5


 
Chapter 48: Coronis and Phoebus’s Raven

Texte

Be not to hasty, for fals report
Of the ravyne, sodenly Corinis to slee.
Ofte sodeyn tythynges styre men and exorte
To doo ageyn themselfe — hyt is the more pyté.
Gyde thee by resoun. Leve sensualyté
Lest throw foly guydyng thou glade thi foo,
For an hasty man wanteth never woo.
 





raven; (see note)
hasty reports incite and encourage men


foolish behavior; please; (t-note)
lacks; (see note); (t-note)

 


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Glose

      Corinis, as seyth the fable, was paramour to Phebus, wyche Corinis was accused
by the ravyne that was servaunt in Phebus house, wyche seyd to Phebus hys meyster
that he had seen Corynis hys paramour, lye with another man, of wyche tythynges
Phebus was so hevy and wrothe that he slowe Corinis as sone as he saw hyre, in hys
sodeyn angre. | Wyche deed after he repented full soore, and then the ravyn,
abydyng hys meyster reward for hys tythynges, was thus rewarded: fyrst, hys meyster
Phebus cursed hym and chased hym aboute, and, in token of the grett sorow that
he made hym to have by hys tythynges, he chaunged the colour of hys feders, wyche
sum tyme were wyte as snowe, into blake as soote or colle, and fro thensfurth
ordened hym to be schewere and beyrer of ylle tythynges. Of wyche fable this mey
be the exposicioun: that the servaunt of some prince or other grett estate mey
report unto hym suyche tythynges wyche mey hym cause t’avoyde hys service, or
have some other importable chaunge or hurt wherby he mey be undon forever
afture. And therfore seyth prudence unto every good knyght that he be no berer of
no tythynges lest that he repent hyt, and alsoe that he beleve non suyche sodeyn
tythynges reported to hym for flaterye. Wherto accordyng seyth the philosophre
Hermes, “The reporter or fynder of new tythynges, outher he is fals to hym to whom
he reportyth hem or els to hym of whom he reportyth hem.”

Moralyté

      Corinis wyche oweth nott to be sleyn mey be morally understand mannes soule,
wyche oweth nott to be sleyn throughe synne but to be suerly kept fro synne. For as
seyth Seynt Austyn, “The soule oweth to be kept as a cofre full of tresour, or as a
castell beseged with enemyes, and alsoe lyke as a kyng restyng in hys chaumbre,
wyche chaumbre oweth to be closed or schett with five gates, wyche be understand
the five wyttes of man, by wyche closyng or schyttyng is no more understand butt
the withdrawyng fro the delectacioun of the five wyttes. And as a kyng or a prince,
when he wyll goo owte of hys chaumbre hathe huschers before hym, havyng ther
yardes in ther hand before hym, makyng wey in the prees of the people, ryght soo
oweth the soule, when he schall issue owt of any of those same gates to see, heer,
speke, or feele, to have drede before hym for hys uschere, wyche oweth to have and
hold the yard of consideracioun of the ferefull peynes of hell and of the jugement
of God, and then he to come oute after by good deliberacioun and sad discrescioun,
3demurely and resonably, to hys operaciouns owtward.” And so oweth mannys soule
wysely and warely to be kept, as seyth the wyse man Salomon in hys Proverbes in
this wyse, “Omni custodia serva cor tuum, quoniam ex ipso vita procedit.”
 

 









5


 
Chapter 49: Juno

Texte

Gyve not thine intent so mykle to Juno
That thou for hyr love leve purchace of prowes,
For then wyll reproche growe to theeward sooe
That schame schall thee smert and put in hevynes.
Wherfore weyve outragiose desyre of ryches,
For lyke as better is the kernell then shyll,
Ryght soo excedyth honour all havour, good and ille.
 




greatly
forgo the acquistion of noble deeds


avoid
than shell; (see note)
wealth; (see note)

 


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T

 
Glose

      Juno is the goddes of haveour and ryches after the fable of poetz. And fore as
myche as worldly haveour and ryches to gete requireth grett studye, laboure, and
traveyle, wyche studye and labour myghte soone turne a knyght fro sekyng of
honour and prowes of armez, wyche prowes and honour excedyth in valew ryches,
as the kernell of a nutte excedythe in valew the schyll therof, therfore seyth
prudence to every good knyght that he sette nott hys felicité so myche in getyng of
ryches that he leve the pursute of armes. And to this purpose seyth thus the
philosophe Hermes, “Better is poverté doyng good deedes then ryches untrewly
goten, for honour is perpetuell and ryches transitorye.”

Moralyté

      Juno, of whom the knyght schold take no regard, is understand werldly good
or ryches, wyche mannes soule schold specially dispise, wherfore seyth the hooly
man Seynt Barnard in this wyse, “O ye chyldren of Adam, lynage covetose, wherfore
love yow so myche werldly ryches, wyche be nother verey duryng ne verrely yours?
For weyther yow wyll or nott, you schall leve them and departe fro them when you
dye.” And alsoe oure Lord God seyth in the Gospell that lyghtlyer mey the camell
goo thoro the eye of a nedle then the ryche man to entre the kyngdom of heven, for
the camell hathe butt on boosse of hys bake to lett hys eentré, butt the ryche man
hathe two boosches, oon of possescioun of werldly ryches and another of synnez.
That oon of hem he schal leve at hys deth, but that other he schall beyre with hym,
wether he wyll or nott, butt yf he leve hytt in hys lyffyng. To wyche intent seyth thus
our Lord in the Gospell, “Facilius est camelum per foramen acus transire, quam
divitem intrare in regnum celorum.”
 

 









5


 
Chapter 50: Amphiaraus

Texte

Ageyn the holsom conceyll of oold Amphoras
Goo nott to distroye Thebes the cytté,
Nor assemble ooste, lest thou sey, “Alas!
Had I wyst byfore, thus schold hyt not have be.”
Who revoketh that is past, to late calleth he.
Better is at the fyrst concell for to take
Then after to repent, when hytt is to late.
 




(see note)

an army (host)
known


(see note)

 


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Glose

      Amphoras was a grett clerke of the cytté of Arges and a profound, conyng man
in all maner of scyence, and when the Kyng Adrastus purposed hym toward the
cytté of Thebes with hys armee to destroye the cyté, this gret clerk Amphoras, wyche
understode by hys conyng whatt schold fall of that journee, avysed the kyng that he
schold not goe thyder, | for yf he dyde, he schold be sleyn and destroyed, he and all
hys people. Nevertheles, he was nott beleved, butt he kept furth hys journee, and
so hytt fortuned the kyng was sleyn and overthrooen and destroyed like as
Amphoras had seyd and told byfore. And for that cause seyth prudence to every
good knyght that ageyn the counseyll of oold Amphoras, he goo nott to destroye
Thebes nor assemble no ooste, that is to understand, that he take uppon hym no
grett entreprise ageyn the conseyll of oold sage men and wyse clerkes. Butt as seyth
the philosophe Solin, “The conceyll of a wyse man is lytle profytable to hym that wyl
not use hytt.”

Moralyté

      By the counceyll of Amphoras, ageyn wyche the good knyght schold nott doo,
mey morally be understand the hooly doctrine of the prechoure of the woord of
God wyche mannys soule oweth to foulo and kepe in all that he mey, and natt to
doo ageyn in no wyse. For as seyth Seynt Gregore in hys Omelyes that, as the lyffe
of mannes body is nott susteyned butt by takyng of bodely foode and sustenaunce,
ryght so the lyff of the soule mey nott be susteyned withowt heryng of the woord of
God, for the woorde of God that is herd with the bodely eere fedyth the gostely
mannes soule yf hyt abyde therinne, for the soule that abydeth nor reteygneth nott
the woord of God is lyke to a seke stomake that mey nott dygest butt voydeth upp
ageyn by vomete the mete afore reteyned. And as hyt is dispeyre of the lyffe of that
boody that may nott brouke nor kepe the meyte that he receyveth butt voydeth hytt
upward ageyn, ryght soo is that soule in perell of everlastyng deth that hereth the
hooly woorde of God and withholdyth hytt nott nor puttyth hytt nott in use of
werkyng. And therfore seyth our blessed Saveour Jhesu Cryst in the Gospell thus,
“Non in solo pane vivit homo, set in omni verbo, quod procedit de ore Dei.”
 

 









5


 
Chapter 51: Saturn’s Speech

Texte

Lete the god Saturne have the governaunz
Evermore of thi tong, and hyt ey withdrawe
From all langage odiose, and that schall enhaunce
And magnefye thyn honoure in the erthely law.
Overmykle speche is nott wurth an haw,
For thou meyst lerne in wyse mennes scole
That by mykle talkyng thou schalt know a foole.
 




(see note); (t-note)



Excessive; trifle
(t-note)
excessive; (see note)

 


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Glose

      Saturnus, as hyt is seyd befor, is a planett slow of mevyng in hys course and in
hys naturall wyrkyng sadde and stable, wherfore seyth Othea to Ectour that Saturne
have the governance of hys tonge, wyche is to understand that he be nott hasty ne
rakle of langage, nor that he use nott overmycle speche, by wyche folye mey be
counted in hym. For as seyth a sage phillosophre, “By speche is the wyse man and
by the looke the foole knowen.”

Moralyté

      Whereas hytt is seyd that Saturne schold have the governaunz of the tong is
morally to understand that a man schold be well avysed and sad in all hys langage,
nother bakbytyng nor sclanderyng nor otherwyse ylle-spekyng of any man, nor
utteryng moore langage then nede requireth and reson askyth. For as seyth the
doctour Hew of Seynt Victour that the mowthe that takyth no heed of discrescioun
is lyke a cyté withowt walles, as a vessell withowte a keveryng, as a hors withowte a
brydell, and as a schypp withowte a governoure. A rakell tong glydeth slypper as an
eele, hyt thyrleth as an arow, it withdraweth freindes and multeplyeth enemyes, hyt
engendryth debate and soweth discord, and at oon stroke it smyteth and sleeth
many persons. Whoo kepyth hys tong, he kepyth hys soule, for lyff and deth be in
the pourer of the tong. Wherfore seyth thus the prophete David in the Sawtere,
“Quis est homo qui vult vitam, diligit dies videre bonos? Proibe linguam tuam a
malo, et labia tua ne loquantur dolum.”
 

 









5


 
Chapter 52: Phoebus’s Raven and Pallas’s Crow

Texte

Beleve and remembre the conceyll of the crowe,
And of no novelry be never messangeere
To no maner estat, nother hye ne lowe.
Beyr thou never tythynges neyther ferre nor neere.
Ofte is the beyrer of tythynges in daungere,
And sumtyme hytt happythe, be he never so cranke,
That he hathe for hys labour a messer of lytle thanke.
 




(see note)
(t-note)

reports

confident; (see note)
measure

 


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Glose

      Poetes tell under coverture of fable that the crow mett with the raven when he
bare the tythynges to Phebus of hys love Corynys, wherfore he seyd to the raven that
he had gretly mysdoon and gave the ravene ensaumple by hymselfe and seyd that for
a mater lyke, he was driven owte of the house of the goddes Pallas and voyded from
hyr servyse, where he was before woonte to be well cherysched and gretly avaunced.
But the ravene wold not beleve the seyng of the crowe, wherfor after fyll the grett
myschyef of the deth of Corynis, as is told before. And therfore seyth prudence to the
good knyght that he beleve and remembre the conceyl of the crowe, to wyche purpose
seyth Plato, “Be thou no jangler nor gret reporter of tythynges to kyng nor prynce.”

Moralyté

      Wheer hytt is seyd that the good knyght schold beleve the crowe mey morally be
understand that mannys soule oweth to beleve and have good counceyle. For as
seyth Seynt Gregorye in the Morales that strenghte is noght wurthe | wher
counceyll is nott, for strengthe is soone abated yf hytt be nott guyded by counceyll,
and the soule that hathe loste withinne hytt the seete of counceyll withowtfurth
leseth hytselfe in diverse desyres. And therfor seyth thus the wyse man Salomon, “Si
intraverit sapiencia cor tuum, consilium custodiet te et prudencia servabit te.”
 

 









5


 
Chapter 53: Ganymede

Texte

Never with thi bettre coveyte for to deele
In ernest nor in game pleying folyly.
Lewd and veyn presumpcioun hathe overthrowen feell.
Thowgh thi bettre suffre thee, yett deell curteysely.
As resoun requireth, forbeyre hym reverently.
Thi eye to Ganymedes have alwey regard,
For hys grett presumpcioun, what was hys reward
 





Seriously or lightheartedly; (see note)
many
permit
endure
(see note)

 


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Glose

      Ganymedes was a yong man come of Troyan lyne, and as the fable of poetz
seyth, Phebus and he stroyffe togeyder for kestyng of the berre of yren, and thoghe
Ganymedes was strong, yett hys strengthe was nott to be compared to the strengthe
of Phebus. Wherfore hytt fortuned he was sleyne be the reboundyng of the berre
wyche Phebus had kest soo hye that Ganymedes had lost the syght therof. And
therfore seyth Othea to Ectour that he presume not folyly to deele with hys strenger
or hys bettre, for in stryffe with a mannes bettre cometh never butt inconvenience.
And to that purpose seyt a sage philosophe, “To pleye with unhappy men ungraciose
pleyes is a sygne of pride, and hytt endyth comonly in angre or wrathe.”

Moralyté

      Where hytt is seyd that a man schold not deele ne compare with hys better or
hys strenger mey morally be understand that man schold nott take uppon hym
over-grett penaunce withowte counceyle, to wyche accordyth Seynt Gregorye in hys
Moralez, wher he seyth thus that penaunce profyteth not yf hytt be nott discrete,
nor the verteu of abstinence is noght wurthe yf hytt be take more scharpe and herd
then the body mey suffre. Weruppon he concludyth that no symple persoun schold
take penaunce uppon hym withowte conceyle of a moore discrete person then he
is hymselfe. Wherfor seyth thus the wyse Salamon in hys Proverbes, “Ubi multa sunt
concilia ibi erit salus.” And alsoe, “Omnia fac concilio, et postea non penitebis.”
 

 









5


 
Chapter 54: Jason and Medea

Texte

Looke thou resemble nott Jasoun in no wyse,
Wyche by Medea had the flees of gold,
Whoose untrouthe and doublenes al knyghtes dispyse,
Wyche is so horreble hytt mey not be told.
A good dede, of verrey ryght, another have wold
Doon ageyn therfore, but he dyd the contrarye.
Hys unkynd doublenes caused hym to varye.
 









(see note)
diverge from expectations

 


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Glose

      Jasoun was a knyght of Greece wyche went into the yle of Colchos by the labour
and mevyng of hys uncle Peleus, wyche thorow envye desyred hys deth. In that yle
of Colchos was a scheep wyche had a flees of gold uppon hyt, and this schepe was
kept be sotle crafte of enchauntment, in so myche that every knyght that came
thydre to conquere and gete that flees of golde lost hys lyff therfore. And when
Jasoun was come into the yle to gete the flees, Medea, the kynges doughter of the
same yle, had and gave so grett love unto Jasoun that, by suyche enchauntementz
as sche coude, sche lerned hym suyche enchauntementz and charmez that
therthroughe he conquered the flees of gold and had a synguler wurschyp over all
knyghtes that tyme by reson of the same. And so was hys lyve saved by Medea, to
whome he promysed therfore to be trew and feythfull lovere forever after, butt
after, he forsooke her and loved another, unkyndly and contrarie to trouthe, how
be hyt that sche was sovereygnly bewteose. Werfore seyth Othea unto Ectour that
he be nott lyke Jasoun wyche was unkynd and forgetefull of the grett kyndnes that
Medea had schewed to hym. And for as myche as it is an inconvenient and a
ungodely thyng in a knyght to be unkynd and forgetfull of suyche good deedes as
have byn doon or schewed to hym by a lady or any other woman, weyther hyt be,
wyche he oweth specially to remembre and reward ageyn to hys power, therfore
seyth thus the philosophre Hermes, “Be not slow nor tarye not to reward hym that
dothe well to thee, for thou owest ey to remembre hytt.”

Moralyté

      Jasoun that was unkynd oweth nott mannes soule to be lyke, that is to sey nott
to be unkynd unto hys creatour butt ever to remembre and reward hym with
thankyng for the grett benefytz and manyfold good dedes wyche he hathe schewed
to hym. For as seyth Seynt Barnard uppon the Cantycles, that unkyndenes is enemye
of the soule, lesser of vertews, destroyer of merytes, and leysere of al benefytes;
unkyndnes is as a drye wynd wyche dryeth the well of pyté, the dew of grace, and
the ryver of mercy. And to this purpose seyth Sapience in this wyse, “Ingrati enim
spes tanquam hibernalis glacies tabescet, et disperiet tanquam aqua supervacua.”
 

 









fol. 83r
6

 
Chapter 55: Perseus and Gorgon (Medusa)

Texte

Beware eek of Gorgoun, the venimoyse serpent,
That thou ne byhold hyr horreble fygure,
And toward Perseus torne thin intent,
Remembryng how he, by sotyll conjecture
Of wysedom, conquered that lothely creature.
Hys steppis loke thou foulo as neer as thou can,
Wyche wyll cause thee to be dred of best, foule, and man.
 




(see note)


planning


feared by beast, bird; (t-note)

 


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Glose

      Gorgoun, as sey poetz, was a yong woman of grett bewté, and for so myche as
Phebus ley by hyr in Dyanes temple, the goddes Dyane was wrathe and for angre
transformed this woman Gorgoun into the forme of a horreble serpent, and in that
transformyng sche gave the serpent suyche propreté that whosoever beheld this
serpent schuld sodeynly be turned into a stoone. And for the grett people that was,
by beholdyng of that serpent, soo destroyed, the noble knyght Perseus went for to
fyght with this serpent and destroye hytt. And for he schold nott behold hytt, he
made hys scheeld all of gold that he merveled so myche in the bryghtnes therof that
he beheld nott the serpent, how be hytt through hys manhood he slowghe the serpent
and smote offe the hed therof. Many diverse exposiciouns mey be unto this fable,
for by Gorgoun mey be understand a cyté or a town wyche sumtyme stode, and in
grett wurschyp and favour, and throughe viciose lyvyng and evyll guydyng of the
inhabitauntz and dwellers withinne hytt, it is come to grett reprove and dispyte, wyche
is understand by the venemose serpent. That is to sey, as the beholdyng of the
serpent hathe destroyed many men and turned them into stoon, ryght soe the rewlers
of that cyté or town have do many grett hurtez to theyr neybours, merchyng to them
withoute the cyté, as robbed hem, pylled hem, or peraventure prisoned hem streytly
withoute cause, wyche hathe brought them to noght, and so be thei chaunged into
a stoon. Perseus, wyche is understand by a kyng or sum other prynce or grett estat
of good condicioun, seyng the grett myschyef and confusyoun of men fall by this
serpent, that is to sey fals rewlers of this cytté or town, goeth to destroye this serpent,
that is to sey gothe to the reformacioun and redressyng of this myschyefus guydyng,
and soo trewly and manly acquiteth hym that he destroyeth the myschevous lyvers
and viciose guyders and takythe fro them the rewle of the cytté or town, lyke as
Perseus smote off the serpentz hed, so that thei have no more power to do harme
as thei dyd before. Gorgoun mey alsoe be a lady of grett bewté and of evell
condicioun wyche, by her covetyse, disheretyth many and puttyth owte of hyre
possescioun, and many other diverse exposiciouns mey be put to this fable. Wherfor
seyth prudence to every good knyght that he bewar of beholdyng Gorgon the serpent,
that is to sey, that he geve hys affeccioun nor love to nothing that mey be hys
destruccioun or draw hym to ylle. Werfor seyth Aristotle, “Flee people ful of
cursednes, and folow wyse men — studye in her bookes and merveyle in her dedes.”

Moralyté

      Thatt Gorgoun schold nott the knyght behold mey thus morally be understand
that mannes soule oweth not to behold nor thynke on no worldly delytes, but
merveyle of the bryghtnes of the scheld of the state of perfeccioun. And that worldly
delytez be to eschew and be fled scheweth Seynt Jhon Crysostome, for he seyth, “As
impossible as hytt is, fyre to brenne in the water, so impossible is hytt compunccioun
of hert to be among worldly delytez, for thei be two thynges contrarye, of wyche that
oon destroyeth that other. Compunccioun is moder of teeres and wepyng, and
werldly delytez engendre laughyng. Compunccioun restreyneth the hert, and delytes
enlarge hytt.” And therfore the Psalmyste seyth, “Qui seminant in lacrimis, in
exultacione metent.”
 

 









5


 
Chapter 56: Mars, Venus, and Vulcan

Texte

Yf thou to Venus geve any affeccioun
Actually to serve hyre other dey or nyght,
Sadly sett aboute thee suyche dyreccioun
That Phebus espye thee nott with hys beames bryght.
Tyme overslept hurteth many a wyght,
And that can thi fader Mars well record,
Whom Wlcan bond with Venus in hys brasen coorde.
 





Actively
Diligently; regulation

person; (see note)
(see note)
bound; brass

 


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Glose

      The fable seyth that Mars and Venus loved togeydere as paramours, and so hytt
fortuned on a tyme that thei ley togeyder arme in arme asleep, whom, when Phebus
had espyed in that wyse, he accused them unto the god Wlcan, and when Wlcan saw
them in that maner, he furthwith forged and made a grett cheyne of braas (as he
wyche was chyeff ferrour of goddes and goddessez by whom were forged in the skye
all thondrez and lyghtenynges), with wyche cheyne and coorde he bond them
togeyder whyll thei slept that thei myght not meve that oon fro that other. And so he
tooke them uppe and schewed them to the goddes and goddesses, at wyche syght
many of the goddes and goddessez loughe and had a gret disport, wyche wold have
vouchesafe with good wyll to have be take with that defaute. And for as myche as
thei were rebuked and espyed by overslepyng of tyme, therfor seyth Othea to Ectour
that, in whatt cas so ever he be, that he beware he overslepe nott hys tyme and that
he sett suyche wache aboute hym that he be nott perceyved ne espyed. Wherfore
seyth thus a sage philosophre, “Unethes is anythyng so secrett that it be nott of
some man perceyved.”

Moralyté

      Where hytt is seyd that the knyght schold beware of espying oweth morally to
be understand that mannes soule | oweth to beware of espyyng and aweyte of hys
enemye the devell. Wherfore seyth Seynt Leon the Pope, “That oold enemye that
transfigureth hymselfe into the lykenes of an angell of lyght cesseth never to profre
the bond of hys temptaciouns and to espye where he mey breyke or corrupte the feyth
of trew lyvyng people. He beholdyth where he mey embrase to the fyre of covetyse
or where he mey enflame to the fyre of lecherye, and where he mey schew the
temptaciouns of glotonye. Thus, he examineth all the customes, discusseth the hertez,
and he casteth th’affeccioun and seketh and ransekyth every creature to whatt synne
he is most naturally affecciounat and most diligently inclynyng.” Whefor seyth Seynt
Peter th’Apostle, “Sobrii estote et vigilate: quia adversarius vester diabolus tanquam
leo rugiens circuet, querens quem devoret.”
 

 









5


 
Chapter 57: Thamaris

Texte

Disprase nott Thamaris, though sche a woman be.
In artes marcyall, sche hathe hyr well acquete.
Thowgh hyt be nott syttyng to virginité
Armour for to weyre, yett hathe sche used hytt.
By the prudent polecy of hyre profound wytte,
Kyng Cyrus was sleyn, wyche many a regyoun
Conquered had and brought under hys subjeccioun.
 





military; acquit herself
suitable; (t-note)

(t-note)

control

 


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Glose

      Thamaris was qween of Amasone or Femynye, wyche was a wyse lady and a bold
herted, ryght sotyll in armes and governaunz of werre. Cyrus, the gret kyng of
Perse wyche had conquered many a regyoun, cam with a gret host to werre on the
land of Femynye, werof he sett at noght the strengthe, but the Qween Thamaris,
wyche was expert in armes and sotle of werre, suffred hym to entre hyre realme to
he and hys people were feyn to forsake ther hors to passe bytween two grett
mounteygnes where the qween had leyd hyre boyschementes, wyche assauted soo
Cyrus and hys people in that stregte passage that the kyng was taken and hys
people taken and sleyn. And when Cyrus was takyn, the qween commanded hym to
be byhedyd and the hed to be cast in a barell wyche was full of the blode of hys
lordes, wyche had byn byhedyd byfore hym. And when this was doon, sche seyd to
the hed in this wyse, “Oo, thou Cyrus, wyche never was fulfylled ne saciate of
mannes blode, thou meyst drynke thi fylle.” And so endyd Cyrus the myghty kyng of
Perse, wyche was never before discomfetyd. Therfore seyth prudence to Ectour that
he disprase nor dispyse not the myght or strengthe of any lesse then he is, lest by any
infortune he hap to be rebuked therby. And therfor seyth the philosophre Plato,
“Disprase no man for hys lytle strengthe, for thof he have no grett bodely strengthe,
hys verteus mey be grett.”

Moralyté

      Thamaris wyche the good knyght oweth nott to disprase nor dispyse mey
morally be understand the vertew of humilité and mekenes, wyche mannes soule
oweth not to dispise nor hate. For as seyth Seynt Jhon Cassyan, “The edificacioun
or byldyng of vertews mey in no wyse stand in mannes soule but yf humilité be
foundacioun and fyrst ground therof, and yf hyt be the foundacioun, then mey the
hye noble werke of perfeccioun and of charyté stedfastly stand and endur.” And for
that cause seyth thus the wyse man Salomon, “Quanto maior es, humilia te ipsum
in omnibus, et coram Deo invenies graciam.”
 

 









5


 
Chapter 58: Medea

Texte

Lett never thi wyll overcome thi wytte
In weell or woo, wether that thou bee.
Certeyn, yf hyt doo, thou schalt repent hytt,
And in this mater, yf thou beleve nott me,
For a cleer example, remembre Medee,
Wyche lett hyr wyl byyond hyr wytte passe,
And that caused hyr after ofte to syng, “Alas!”
 




(carnal) desires; (see note)
good times or bad, whichever; (t-note)


(see note); (t-note)
(t-note)

 


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Glose

      Medee was doughter unto the kyng of Colchos, and as storyes tell, sche was oon
of the kunyngest wymen in sorcerye that were in hyre deys, how be hytt
notwithstandyng that sche suffred Jasoun the Greke to have hys intent of her in foly
love and sett her hert fully uppon hym and gave hym grett ryches and caused hym
to conquere the flees of gold, wyche was to hym a synguler honour above all other
knyghtes. Wyche Jasoun afterward rewarded hyr ageyn full evyll therfore, for lyke
an untrew lover, he forsoke her and loved another. Wherfor seyth Othea unto Ectour
that Medee be hys example, and in what cas so ever he be, that he lett never hys
wyll overcome hys wytte. Wherfor seyth Plato, “A man of lyght corage forsaketh sone
that he loveth.”

Moralyté

      Where hytt is seyd that wyll schold not overcome wytte mey morally be take that
a man schold not suffre hys wyll, that is to sey the wyll of the flesch, to overcome hys
wytte, that is to sey hys soule, for the wyll of the flesche striveth ageyn God and
maketh man rebell to al godenes, for selfwyl, as seyth Scripture, despoyleth paradyse
and stuffeth hell and forgeteth hys creatour and makythe the world suggett to the
servyse of the devell. And therfor seyth Salomon in this wyse, “Virga atque correccio
tribuent sapienciam: puer autem qui dimittitur proprie voluntati confundet matrem
suam.”
 

 



fol. 84r





5


 
Chapter 59: Galatea and Acis

Texte

Yf thou desyre suggett for to bee
To god Cupydo, beware in any wyse
Of the grett geaunt that loved Galathe,
Lest he thee make feyle of thin enterpryse,
As he dyd Axis in a full cruell wyse.
Whoo to Cupydo wyll hys service knytte
Behoveth a waker eye about hym to sett.
 





(t-note)



(t-note)
attentive; (t-note)

 


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Glose

      Galathe, as poetes tell, was a yong woman wyche loved a yong man called Axis.
So hyt fortuned a grett geaunt loved this goddes Galathe, and sche disdeyned to
love hym ageyn, wyche caused hym to have grett jelosye bytween Axis and her in so
myche that he espyed them togeyder in a cravers of a rokke of the see, wyche
caused hym sodeynly in grett wrathe to go to the rokke and schake hyt in suche
wyse that, for verrey pure drede, the yong man Axis dyed in the rokke, but Galathe,
thoro her goddesly pourer, skypped into the see and so escaped. And therfor
byddyth prudence Ectour that he bewar in suche cas that he be not espyed of hym
that aweytyth hym.

Moralyté

      Where hyt is seyd that he that is goven to Cupyde beware of the geaunt is thus
morally to understand that mannes soule oweth to beware that hyt have non
ymaginacioun of felicité in worldly thynges but allwey thynk that al worldly thynges
be not durable. For as seyth Seynt Jerome uppon Jeremye, that all werldly thynges,
dure thei never so longe, and al our tyme here, lyve we never so long, mey be sett
and accounted at nought in comparisoun of the lyff everlastyng that is to come.
Werfore seyth thus the wyse man Salomon, “Transierunt omnia sicut umbra, et
tanquam nuncius percurrens.”
 

 









5


 
Chapter 60: Discord

Texte

Flee fro Discord the cruell goddes
As thou purposest to stand in my grace.
Who that her loveth is ey in hevynes.
She is hys eend when sche hathe tyme and space.
The feest of Pelleus, kept in hys royall place,
Was by her troubled among the goddessez all,
Wyche after caused the seege of Troye to fall.
 




(see note)
remain


palace

happen

 


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Glose

      Discord, poetes sey, is goddes of myschyef, and, as the fable telleth, when
Pelleus maryed the goddes Thetes (wyche after was moder to Achilles), Jupiter and
all the goddes and goddessez cam to that mareage, but the goddes Discord was not
desyred nor boden thyder. And therfor, withowte desyre or byddyng, as envyous,
sche cam thyder, and as thei sate at dyner at the table — the grett goddes Pallas,
Juno, and Venus — came the goddes Discord and kest an apple of gold uppon the
boord, weron was wryte thes wordes, “Be it geven to the feyrest.” Wyche apple caused
trouble and varyaunce at that feeste, for everyche of the thre goddessez susteyned
and thought to have the apple, so all thre came byfore Jupyter t’abyde hys jugement
in this variaunce, and he, ful lothe to displese any of hem, putt the jugement uppon
Pares of Troye, wyche that tyme was a schepard, for as myche as hys moder dremed,
when sche was grett with chyld with hym, that he schold be cause of the
destruccioun of Troye, and therfore he was sent to a scheparde into the foreste,
supposyng to Parys that he had be the schephardes sone. Butt when the god
Mercurius, wyche condyghted the thre goddessez thyder, had told hym whose sone
he was, he went to Troye to hys freindes. Thus wytnesseth the tale of the verrey
storye putt under coverture of fable, of wyche jugement fell afterward the seege and
destruccioun of Troye. And for as myche as oftyme falleth grett myscheff by discord
and debate, and alsoe hyt is full unsyttyng to wurschyp to be debatose and
discordyng, therfor seyth Othea to the good knyght that he flee discorde. And
therto accordyng seyth thus the philosophre Pytagoras, “Goo nott by the wey where
hate growe.”

Moralyté

      That Discord oweth the good knyght for to flee mey thus morally be take that
mannes soule oweth to flee all blemesch of conscience, wherfor seyth thus Cassyodre
uppon the Psalter that suffreynly oweth man strive and debate to fle, for to strive
with hys felow is wodenes, with hys better or sovereygn is grett folye, and with hys
sugget, schame. Therfor seyth Seynt Paule, “Non in contencione et emulacione, etc.”
 

 









5


 
Chapter 61: Laomedon’s Death

Texte

Kepe well in mynd and alwe take good heed
Geyn whom thou hast doon any maner offence.
He wyll hytt yeld yf that he mey spede
Of hys entent. Wherfore geve credence
To this epystle, and doo thi diligence
Eye to be reydy when he thee wyll assawte.
Thy grandsyre Leomedoun was take in this defaute.
 





Immediately
succeed


Always

 


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Glose

      Laomedoun, as is seyd before, was kyng of Troye, and gret dispyte and schame
had he doon to the barons of Grece — Jasoun, Hercules and other — as thei went
toward the ile of Cholcos, wyche schame and despyte was not forgeten of them, for
thei came uppon hym after with a grett arme when he had forgeten hyt, and toke
hym all dispurveyd, and slow and destroyed hym and hys contré. And therfor seyth
prudence to the good knyght that he beware of hym whom he hathe offendyd, for
he mey be certeyn he wyll avenge hit when he mey and hath space. Therfor seyth
Hermes, “Beware that thi enemyes take thee not dispurveyd.”

Moralyté

      That the good knyght oweth nott to forgete hym whom he hathe offendyd mey
morally be take that mans soule, felyng the selfe wounded with synne for defaute of
resistence, oweth to thynke on God whom he hath offendyd and remembre the
ponyschment that schal come therfore, as perpetuelly dampnacioun, yf he amend
not. For as seyth Seynt Gregore, “The ryghtwysenes of God cometh esely and
smyteth softe in this world, butt in tyme to come, it schall recompense the moore
grevously, and then schal mercy tary of here intent.” Wherfore seyth the prophete
Joell in this wyse, “Cito reddam vicissitudinem vobis super capud vestrum.”
 

 









5


 
Chapter 62: Semele

Texte

Yf thou thi love on any woman sett,
Beware, I thee conseyll, to whom thee brekest thin hert.
Such oon mey hyt know that wyll thi purpose lett
And chaung thi mery thoughtes into syghez smert.
Wherfore, or thou puplysch, in thi mynd adverte
To whom thou meyst secretly declare thin intent,
And do not as Semele dyd, lest thou hyt repent.
 





open

painful sighs
before you publicize it; consider

(see note)

 


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Glose

      The fable seyth that Semele was a meyd whom Jupiter loved paramour. Juno,
wyf unto Jupiter, wyche had jelousye of that love, came to Semele in lykenes of an
old woman, and by the mene of feyre langage, sche knew al the love bytwen her and
Jupiter in so myche that sche, for pure joye, avaunted hereselfe that sche had
suyche a lover. Then Juno seyd that hyt was but disceyte, al that he dyd to here, for
he schewed hyr nothyng of hertely love, but Juno bad her when he came next to
here, that sche schold require hym of a boone, and when he had fully promysed and
graunted hyt her, that sche schold desyre of hym to clyppe and to enbrase her as
he dyd hys wyff the goddes Juno, when he was in hys solas with here. And by that
manere seyd Juno to Semell that sche schold know the herty love of Jupyter, wyche
boone Semele forgate nott, and in lyke wyse desyred of Jupiter as Juno had beed
her, and when Jupiter had graunted to her the boone, he was sory in as myche as
he knew well sche was deceyved, and he, beyng a god, myght not call ageyn hys
jugement ne breyke hys promes. And so took Jupiter the lykenes of fyre and
enbrased Semele so fervently that in schort space sche was brent and consumed, for
wyche aventure Jupiter was ful hevy. Many exposiciouns mey be unto this fable, and
for as myche as disceyte growes many weys by inordinate love, as hyt dyd to Semele,
therfor seyth prudence to the good knyght that he beware to whom he telleth hys
counceyle or breykyth hys hert, for by the circumstances a man mey know th’effectes
of thynges. And therfor seyth the philosophre Hermes, “Shew not the secretes of
thi hert but to them whom thou hast well proved.”

Moralyté

      That the good knyght oweth to beware to whom he tellyth hys counceyll mey
morally be understand that mannes soule, whatso hys thoughtes bee, oweth to
beware to fall in suspecioun of any other. As seyth Seynt Austyn, “We owe not only
to sett oure charge to have a good conscience but alsoe, as fer as our frelnes of
nature wyl geve us to be, we ow to beware we doo nothing wherof any ille
suspeccioun mey come.” Wherfor seyth thus Seynt Paule th’Apostle, “In omnibus
prebe te exemplum bonorum operum.”
 

 









5


 
Chapter 63: Diana (Hunting)

Texte

Leve not thin affeccioun to Dianes disport
Under suyche forme that thyn herte withdraw
Fro pursewte of chivalrye, wyche is chyef comfort
And honour unto knyghthood, for hyt kepyth in awe
All other maner people that wold not geve a straw
Whom thei displesed ne were that oonly.
Wherfore, above other, love that sovereygnly. 7
 




Boast not about; (see note)
high rank
generosity
Arachne
(see note)
weaving
spider’s

 


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Glose

      The fable seyth that Yraygnes was a yong woman wyche was ryght sotyll and
cunnyng in the craftes of wevyng and spynnyng, of wyche cunnyng sche was so proude
that sche avaunted herselfe, comparyng to Pallas the goddes. Wherfor the goddes,
beyng wrothe with her grett presumpcioun, transformed her into the lykenes of a
yreygn, and for the gret avaunte | of weyvyng and spynnyng, sche, of her goddesly
poyer in here transformyng, gave her that sche schold ever after weve and spynne
werke of no valew, and so of her came afterward all these yreygnes that weyve and
spynne her webbes of no valeu, thus telleth the fable. By this fable mey be understand
every woman that avaunteth herselfe ageyn her bettre, wherthoro sche hathe harme
therby. Therfor seyth prudence to the good knyght that he avaunt nor boost not of
anythyng, for hit is schamefull to a knyght and in lyke wyse to every wurschypfull
man to be avauntour or boostere. Wherfor seyth thus the philosophre Plato, “When
thou doost anythyng passyng another, beware that thou avaunt not thiselfe therof,
for then schall the valew of thi deed be the lesse.”

Moralyté

      As the good knyght schold eschew and beware avauntyng, lykewyse mey morally
be take that the soule of man beware of avauntyng of any good deed. For, as seyth
Seynt Austyn, that avauntyng is no vice of prase of man, but hyt is a vice of the
froward soule, wyche loveth the preyse of the werld and hatyth and dispyseth the trew
wytnes of hys owne conscience. And to this purpos seyth the wyse man Salomon in this
wyse, “Quid profuit nobis superbia? Aut diviciarum iactancia quid contulit nobis?”
 

 









5


 
Chapter 64: Arachne

Texte

Avaunt not thiselfe of manhod, nor prowes,
Cunnyng, bewté, strengthe, wytte, nor hye parage,
Nor other geft of nature nor bounteose largesse,
As Yraygnes the meyd dyd in her yong age
Ageyn Pallas, comparyng in sotyll usage
Of weyvyng and spynnyng, wyche caused the goddes
Her to transforme to a yreygnes lykenes.
 




Boast not about
high rank; (t-note)
generosity
Arachne

weaving; (t-note)
spider’s

 


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Glose

      The fable seyth that Yraygnes was a yong woman wyche was ryght sotyll and
cunnyng in the craftes of wevyng and spynnyng, of wyche cunnyng sche was so proude
that sche avaunted herselfe, comparyng to Pallas the goddes. Wherfor the goddes,
beyng wrothe with her grett presumpcioun, transformed her into the lykenes of a
yreygn, and for the gret avaunte | of weyvyng and spynnyng, sche, of her goddesly
poyer in here transformyng, gave her that sche schold ever after weve and spynne
werke of no valew, and so of her came afterward all these yreygnes that weyve and
spynne her webbes of no valeu, thus telleth the fable. By this fable mey be understand
every woman that avaunteth herselfe ageyn her bettre, wherthoro sche hathe harme
therby. Therfor seyth prudence to the good knyght that he avaunt nor boost not of
anythyng, for hit is schamefull to a knyght and in lyke wyse to every wurschypfull
man to be avauntour or boostere. Wherfor seyth thus the philosophre Plato, “When
thou doost anythyng passyng another, beware that thou avaunt not thiselfe therof,
for then schall the valew of thi deed be the lesse.”

Moralyté

      As the good knyght schold eschew and beware avauntyng, lykewyse mey morally
be take that the soule of man beware of avauntyng of any good deed. For, as seyth
Seynt Austyn, that avauntyng is no vice of prase of man, but hyt is a vice of the
froward soule, wyche loveth the preyse of the werld and hatyth and dispyseth the trew
wytnes of hys owne conscience. And to this purpos seyth the wyse man Salomon in this
wyse, “Quid profuit nobis superbia? Aut diviciarum iactancia quid contulit nobis?”
 

 









5


 
Chapter 65: Adonis

Texte

Yf any grett desyre unto venerye
Grow in thi mynd, plesure therin to take,
Remembre of Adonius the lamentable storye,
And that wyl hyt cause fro thin hert aslake:
How he of a wyld boore was sleyn and all to-schake.
Many another juperdous sodeyn aventure
Meyst thou reed of huntyng and see in portrature.
 




hunting

(see note)
to subside; (see note)
shaken apart; (see note); (t-note)
dangerous, hasty misfortune
portrayed

 


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Glose

      Adonius was a yong man wych Venus loved paramour, and for as myche as he
delyted sore in huntyng, Venus dowted lest that sum misaventure myght fall to hym
therby. Wherfor sche oft praed hym to beware he hunted no wyld beest, but
Adonius, takyng no heed of her requeste nor praere, hunted a wyld boore, wyche
slew hym and al torent hym asondre. And for as myche as many inconveniences fall
ofte by huntyng, as dyd to this Adonius, therfore seyth Othea to Ectour that he
remembre the lamentable storye of Adonius to beware of all suyche huntyng or
other game, wherby any hurte mey grow to hym. And therfore seyth thus Sedechye
the prophete that a kyng schold not suffre hys sone to use huntyng overmyche or
other games of ydelnes, but he schold doo hym be taught and be enformed in
verteus and to flee and eschew vicez and all vanitez.

Moralyté

      That Adonius schold be remembryd mey morally be understand that a synfull
soule schold remembre and be in drede of perseveranz in the same synne, wyche
drede myght cause hym to leve hyt. For as seyth Seynt Peter th’Apostle, that as long
as man is in synne, he is the servaunt of corrupcioun, and hys gostely enemye hath
pouer over hym. Wherto accordyth Seynt Jhon in th’Apocalipse saying, “Data est
bestie potestas in omnem tribum et populum.”
 

 









5


 
Chapter 66: First Destruction of Troy

Texte

When thy mortall fooez thee purpose to asseyle,
Beware that thou issue nott owte of thi cytté
With soo grett an ooste that the cytté feyle
People to defend hyt in necescité.
Remembre of Laomedoun the symplicité,
How he went owt of Troye and left the cytté baare
Of men, wherthoro Thelamon brought it al in care.
 




(see note)

lacks

ignorance

to misfortune

 


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Glose

      When Hercules with hys grett arme came fyrst uppon Troye, and Leomedon,
that tyme beyng kyng of Troye, herd of ther comyng, he assembled and toke all the
people that he myght have withinne the cytté and went agen them to the cooste
where thei schold arive and gave hem bateyll, and so he left the cytté destitute and
voyd of people. That seyng, Thelamon the Greke, wyche ley prively under the wallez
of the cytté with a grett buschement of people, that the kyng was gon and the cyté
laft bare, entred the cytté with hys people and destroyed and despoyled hyt, and so
was the fyrst Troye take. Therfor seyth Othea to Ectour that he beware that by suyche
foly he be nott deceyved of hys enemyes. Herto accordyth the philosophre Hermes
seyng, “Beware of th’aweyte of thi enemye.”

Moralyté

      Wher hyt is seyd that the good knyght schold beware of hys enemyes asseyle, that
hys cyté be not lefte bare nor voyde of people, oweth morally to be understand that
mannes soule oweth to beware alweys that hyt be fulfylled with verteus to resiste the
malice of hys adversarye the devell in tyme of need. For Seynt Austeyn seyth, “As
men of armez in tyme of werre despoyle not themselfe nor do not off ther armour,
dey nor nyght, duryng the tyme of werre, ryght soo oweth mannes soule never be
voyd of verteus duryng the tyme of this present lyffe, for the soule that the devell
fyndeth voyde of vertues is as the man of werre that hys enemy fyndyth unarmed.”
Therfor seyth oure Lord in the Gospell, “Fortis armatus custodit atrium suum.”
 

 









5


 
Chapter 67: Orpheus’s Music

Texte

Attend not overmycle to the armonye
Of Orpheus harpe, whose joyfull mery sounde
Makyth foules of ther flyght stynt sodeynly
And venemose serpentes to come owte of the ground
For the plesaunt melodye that thei therin have found.
Lytle need hath he to geve attendaunce
To any suyche instrumentes, that wyll hymselfe avaunce. 8
 




harmony
(see note)
birds; stop; (t-note)




 


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Glose

      Orpheus was a poete, and, as the fable tellyth, he pleyd soe melodiously and
swetly on the harpe that rynnyng waters stynted of her cours, | and wyld serpentes
forgate the cruelté of ther nature, and fowles left ther flyght to lysten the mellodius
sownd of the harpe, wyche is no mor to understand but that he harped so plesauntly
that all maner of peple delyted in hys harpyng, of what condicioun so ever thei
were. And for as myche that suyche instrumentes many tymez cause mennes hertz
to fonne in mer delytyng therinne, therfore seyth prudence to the good knyght that
he schold not attend overmyche to the armonye of Orpheus harpe, wyche is to
understand that no chivalrous knyght schold delyte overmyche in ony sounde of
instrument nor ydle ocupacioun. For as scripture seyth, “The sounde of the
instrument is the meyte of the devel.” Therfor Plato seyth, “He that settyth al hys
plesur in worldly delytes is more bounde then a villeyn or bondman of body.”

Moralyté

      By the harpe of Orpheus mey morally be understand worldly freindes or
felauschyp of whose cumpanye or whose love mannes soule schold not gretly delyte.
For as seyth Seynt Austyn, “Less is the solatorye lyver prikked with the thorne of
fleschly desyre, wyche hauntyth not among the welthes nor lustez of the flesch, and
lesse encombred is he with the grevans of covetyse that seeth not the ryches of the
world then he that deyly useth hys fleschly desyre and seeth contynuelly werldly
ryches.” To wyche accordyng seyth thus the prophete David in the Psaultere,
“Vigilavi, et factus sum sicut passer solitarius in tecto.”
 

 









5


 
Chapter 68: Paris’s Dream

Texte

Ground never thi enterprise uppon no visioun
Yf thou purpose to opteyne thin intent.
Dreemes among wyse men be counted for illusioun,
And yett have dreemes caused mycle blod be spent.
Parys, trustyng on hys dreeme, into Grece went
And ravysched ther Eleyn, as thou knowest well,
Wyche hathe oftsythe made Fortune turne her wheele.
 




Base

deception
too much
(see note)

often

 


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Glose

      For as myche as Pares, son to Priamus kyng of Troye, uppon a nyght had
dremed that he schold ravysch Eleyn in Grece, ther was made a grett armee and sent
with Paris from Troye into Grece, where Parys ravysched the same Eleyn, for wyche
ravyschement come after uppon Troye all the poyer of Grece, of wyche cuntré was
Achilles, wyche poyar confounded the cytté of Troye and all the cuntré aboute it
destroyed. Wherfor seyth Othea to Ectour that he schold never ground gret
enterpryse uppon dreme, for ther mey fall therof gret myschyef and harme, lyke as
fylle unto the cytté of Troye, for no grett entrepryse oweth to be take or doon
withoute grett deliberacioun of sad conceyle. As seyth Plato, “Do thou never thing
that thi wytte hathe not providyd before.”

Moralyté

      That no grett entreprise oweth to be take mey morally be understand that
mannes soule oweth not to presume of hymselfe nor lyfte hymselfe into arrogaunce
of pride for any grace geve to hym by God. For as seyth Seynt Gregore in hys
Morales, “In foure maner of weys is schewed the arrogaunce of man: fyrst, when he
ascriveth the verteus that he resceyveth of God to hymselfe; second, when he
knoweth that he hathe them of God, he demyth and thynketh that he hathe well
deserved them and that he hathe them for hys merete and deserte; thryd, when he
avauntyth hymselfe of goodes that he hathe nott; and the fourthe is when he
dispraseth other and desyreth the good that is in hym to be know of other.” Ageyns
wyche vice of arrogaunce spekyth thus Salomon in hys Proverbes, “Arroganciam et
superbiam et os bilingue detestor.”
 

 









5


 
Chapter 69: Actaeon

Texte

Yf thou be to amerous on haukes or houndes,
Thynk on gentle Antheon, what was hys eend,
How hys meynee gave hym many woundis
When he was transformed owte of hys own kynde.
Hys houndes hym al torent, wenyng in ther mynd,
As he appered to ther syght, that he had byn an hert.
Through Dianes jugement, so was hys schape pervert.
 





(see note)
retinue

tore to pieces, thinking
deer
distorted

 


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Glose

      Antheoun was a yong man ful curteyse and gentle of condicioun, and mycle he
loved haukes and houndes and, as the fable telleth, that on a dey all alone he went
on huntyng in the foorest or hys meyné wyste therof, and hyt fel the same dey the
goddes Dyane hunted the same forest unto the houre of none, wyche goddes for the
heete of the sonne went to bathe her in a well by the forest. And as sche was all
nakyd among the ladyes and goddessez wyche served here, this yong man
Antheoun, takyng no heed, sodeygnly came uppon her and saw the goddes all
naked, wyche goddes for schame wex all reed and aschamed and was ryght hevy
and soory therfore. Wherfor sche seyd to hym in this wyse, “For as myche as I
knowe well that yonge men oftesythes avaunte and sumtyme lye of ladyes and
gentlewomen, to the entent that thou schalt not avaunte that thou hast seen me
nakyd, I take fro thee thi speche.” And in her angre sche cursed hym, werthoro he
was chaunged and transformed to the lykenes of a wyld hert, so that in hym
remeyned no more of hys manhood but onely hys understandyng, wyche caused
hym to make myche souro. And for pure drede he fled awey by the thykke of the
forest, wher, within a lytle whyle, hys own meyné with hys houndes had founde hym,
wyche had long soughte hym by the forest; how be hyt, when thei found hym, thei
knew hym nott. And so was Antheoun sleyn and al towounded with hys owne meyné
and houndes, wyche or he dyed wept ful pytuosely before them and wold have
asked grace yf he had poyer therto, and so ther began fyrst wepyng at deth, as the
fable seyth. Th’exposicioun of this fable mey be many divers weys, for hyt mey be
resembled to a yong man that geveth hymselfe to ydelnes and expendyth all hys
godes in the plesure and delyte of hys bodye and in holdyng ydele meynee aboute
hym, and | by hym hyt mey be seyd that Dyane hatyth hym, and he is destroyed of
hys own meyné, as ofte hyt falleth such to come to poverté and sumtyme to gretter
myschyef by suyche mysguydyng and foly. Wherfor seyth prudence to the good
knyght that he thinke on Antheoun that he be not hurte and destroyed in that cas.
Wherfor seyth a sage philosophre, “Ydlenes engendreth ygnoraunce and errour.”

Moralyté

      By Antheoun wyche bycame a hert mey morally be understand the trew
penaunce doer, wyche is verrey repentaunt of hys synne and takyth uppon hym to
fulfyll hys penaunce. Therfor seyth Seynt Austyn uppon the Sawter that penaunce
is an eesy dede and a lyght charge, and hyt oweth nott to be cald a mannes charge
but the dede of the flyght of a brydde, for as a bryd beyreth the charge of hys
wynges uppon erth, wyche wynges beyr hym up in the eyre, ryght so the penaunce
that we doo on erth bereth us up to heven. Wherfore seyth our Lord Jhesus in the
Gospell, “Penetenciam agite: appropinquabit enim regnum celorum.”
 

 









5


 
Chapter 70: Orpheus and Eurydice

Texte

Labour not nor traveyle to the infernall port
For to seeke Erudice, as poetes tell
That the poete Orpheus thyder dyd resorte
With hys harpe melodiose to cesse the peynes fell.
Yett for all hys melodye, thou meyst rede and spell,
That he cowde nott speed therof hys intent,
So desolate of confort home ageyn he went.
 




travel; (see note)
(see note)
go to that place
stop the fierce punishment
explain
succeed

 


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Glose

      Orpheus, the poet that harped so melodiosely, the fable telleth, maryed the feyr
Erudice, wyche Erudice, the dey of her mareage, daunced baarfote desportyng her
in a medow for the grett heete of the sonne, whom a schepherd espyyng desyred to
have ravysched, and when sche saw hym come to herward, for feere sche fled, and
in her fleyng, sche was stong in the toe with a serpent, wyche was hydden under an
herbe, of wyche styngyng sche dyed within schort tyme after. Of wyche misaventure
the poete Orpheus was full soory and hevy, butt when he saw no bettre, he took hys
harpe and went to the gates of hell and beganne ther to harpe so pytuosely and
sang therto so swetly that all the tormentours and officers of hell cessed of ther
tormentrie to lysten the sound of the harpe. And namely Proserpyne the goddes of
hell, wyche was meved with grett pyté, saw al the infernall officers cesse of ther
tormentrise for the swete melodye of that harpe, and delyverd to this Orpheus hys
wyff Erudice ageyn, uppon this conyng: that he schold goe furth byfore and sche
foulo hym, withowte retornyng or lokyng abake, and yf he loke ageyn, sche schold
retorne ageyn, and he to forgoe her forever withowte recover. And when he had her
delyverd, he went furth, and sche fouloyd hym, but hys love was so fervent and hys
hert so soore sett on her, that he forgate hys covnaunte and lokyd behynd hym after
her, and then furthwith Erudice departed fro hym and went ageyn to hell and never
after coude he have her ageyn. Many exposiciouns mey be to this fable, but
generally mey be understand that he seketh Erudyce in hell that sechyth a thyng
impossible. And therfor seyth prudence to the god knyght that he seke not Erudice
in hell, wyche is to understand that he seketh not that is impossible to have. And
herto accordyng seyth the wyse man Saloman, “Whatt folye is hyt to seke that thyng
as is impossible to have.”

Moralyté

      That Erudice schold not be sought in hell mey morally be understand that
mannes soule oweth not to require God to schew no thing miraculose nor mervelose,
wyche is presumpcioun to tempte God in that wyse. And therfore seyth thus Seynt
Austyn uppon the Gospell that the requeste or praer that a creature makyth to God
is not herd when he desyreth a thyng he schold not doo, or a thyng werof ylle
schold foulo yf igraunted hyt hym, or a thyng that schold hurte hys soule yf hyt were
graunted. And therfore hyt cometh of the mercy of God that suyche thyng be nott
graunted, as afterward ylle schold come or foulo of. Wherto accordyth Seynt James
th’Apostle in hys epistle seyng, “Petitis, et non accipitis: eo quod male petatis.”
 

 









5


 
Chapter 71: Achilles and Ulysses

Texte

To know good knyghtes, yf thou have desyre,
Whos corage naturell is toward chivalrye,
The prove of Achilles thee cleerly wyll inspyre
How thou schall hem know bothe ferre and nye.
Ulixes this mater can well testifye.
Hytt was an old soth saw or than thou were borne:
He gynneth soone to prykke that wyll be a thorne.
 





inclination
testing
near
(see note)
true saying before
(see note)

 


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Glose

      The fable seyth that Achilles was soone to the goddes Thetes, and for as myche
as sche knew her soone Achilles schold dye yf he haunted armez, for the gret love
sche had to hym to save hym fro deth, sche lett hym be clothed lyke a meyde and
made hym a noone in an abbey, so was he therto clothed lyke a noone unespyed.
Another fable telleth that Pyrrus was engendred of hym uppon the doughter of
Kyng Questrus. That tyme began the grett Troyan werres. Then the Grekys knew
well by her lottez that them behoved to have Achilles, wherfor thei sought hym ferr
aboute, but thei coude have no tythynges of hym, and when that sotyll Ulixes came
to that abbey and coude not know wyche of hem was he, he toke rynges, wymplez,
owches, and other jewelz, and therwith alsoe armure for werre with hym and cast
them doun in the myddes of the place befor the nonnes and bad them chese of them
what was to ther plesaunz. And then, as all thyng draweth to hys nature, the ladyes
toke the jewels, and Achilles seysed the armour. That seyng Ulixes, he enbrased
hym in hys armes and seyd hyt was he that he sought. And for as myche as it is more
convenient to knyghtes to enclyne toward armez | and prowes than to any new
devysez or unkyth straung conceytez wyche long to ladyes, therfore seyth prudence
to the good knyght that by the prove of Achilles mey the good knyght be knowe,
wherto accordyng seyth thus Leguroun, “The good knyghte is not know butt by hys
armes.” And accordyng to the same seyth the philosophre Hermes, “Prove the man
or thou have grett truste in hym.”

Moralyté

      Where hyt is seyd whoo desyreth to know good knyghtes mey be morally
understand that almyghty God hys knyght oweth to be knowe by the armes of good
werkes, wyche knyght must of verrey ryght be rewarded with the good. For as seythe
Seynt Jerome in an epistle, “The ryghtwysenes of God, lyke as hyt leveth non ylle
unponysched, so leveth hytt no good deed unrewarded. Wherfor the trew goddes
knyght oweth to thynk no labour to hym harde, nor no tyme to hym long, whyl he
abydeth everlastyng joye.” Accordyng to Paralipominon, “Confortamini, et non
dissolvantur manus vestre: erit enim merces operi vestro.”
 

 









5


 
Chapter 72: Atalanta

Texte

With feyre Athalanta strive not nor compare,
Wyche in rennyng hath a grett prerogative.
Her swyftnes hath brought many men in care.
It longyth not to knyghthod with ladyes to strive.
To doo so grett abusioun, presume never in thi lyve,
And in especiall lerne this of me:
Dele never with suyche thyng as longyth not to thee.
 





running; superiority


shameful act


 


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Glose

      Athalanta was a lady of grett bewté wyche was desyred of many grett estate in
mareage, but a proclamacioun was made that no man schold have hyr but yf he
conquered her by swyftnes in rynnyng, and yf sche were swyfter then he, he schold
dye therfore, and by this mene dyed myche people. By this Athalanta mey be take
any thyng gretly covetyd of diverse persones wyche mey not be had withowte gret
traveyle and laboure, and by the rennyng that sche made, the defence and resistence
of the thyng so covetyd, and namely this fable mey be understand wher many make
gret stryff withowte need. Wherfor seyth Othea to Ectour that he strive not nor dele
with suyche stryve, and therfore seyth Thesaly in this wyse, “Thou owest to do that
thyng that is moost profytable to the body and moost convenient to the soule, and
flee the contrary.”

Moralyté

      That the good knyght schold not strive with Athalanta mey be understand
morally that mannes soule schold nott gruche ageyn anythyng that the world doth,
nor in whose governaunce hyt be. For as seyth Seynt Austyn in a pistle, “The world
is more perilouse when hyt is swete unto creaturez then when hyt is scharp, but
more schold a man hate hyt when hyt is to hym eesy then when it geveth hym
occasioun to dispyse hytt.” Wherto accordeth Seynt Jhon Evangeliste seyng in this
wyse, “Si quis diligit mundum, non est caritas Patris in eo.”
 

 









5


 
Chapter 73: The Judgment of Paris

Texte

Do thou not lyke Paris in thi jugement,
Wyche refused Pallas and Juno bothe tweyn,
Gevyng unto Venus with all hys hole intent
The apple of gold, as to the moost sovereygn
Goddes of them thre, as hym thought certeyn.
Wyche unwytty jugement made many a creature
Bothe of Troye and Grece to dye, I thee ensure.
 





Who





 


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Glose

      The fable seyth that the thre goddessez, that is to sey, Pallas, goddes o
kunnyng, Juno, the goddes of ryches, and Venus, the goddes of love, came before
Paris, sone to the Kyng Priamus, wyche thre goddessez held an apple of gold bytween
them, seyng thus, “Be this apple geven to the feyrest and myghtest goddes of us
thre.” And everyche of hem thought themselfe best wurthy to have the apple. Then
seyd Pallas in this wyse, “I am goddes of knyghthood and prowes of wysedam and
kunnyng. By me be departed armes and wurschyp to knyghtes and kunnyng to
clerkes, and yf thou geve me the apple, I schal make thee over all knyghtes
chivalrous and kunnyng over all clerkis.” Then seyd Juno the goddes of ryches, “By
me be departed the grett tresours of the world, and yf thou geve to me the apple,
I schall make thee ryche and noble above all other men.” Then seyd Venus the
goddes of love, “I am sche wyche hold the scole of love. I make wyse men fooles and
foolez wyse men, ryche men pore and pore men ryche. Ther is non to my
puyschaunz mey compare, and therfor, yf thou geve me the apple, I schall geve thee
the love of feyr Eleyn of Grece that excedyth all other wurschyp and ryches in the
world.” And when Pares had herd thus these thre goddessez, he refused honour of
chivalrye, kunnyng, and ryches, and gave the apple unto Venus, settyng onely hys
affeccioun to love, wyche caused afterward Troye to be destroyed. And for as myche
as this grett myscheff cam through the symple and unavysed jugement of Pares,
therfor seythe Othea to Ectour that he be not lyke Paris in hys jugement. And herto
accordyng seyth thus the philosophre Pyctagoras, “The juge that jugeth not
ryghtfully deserveth al ylle.”

Moralyté

      That the good knyght schold beware of fooly jugement is morally to be
understand that mannes soule oweth to beware how he geveth jugement uppon
another man. For as seyth Seynt Austyn, “Two thynges ther be wherfore we schold
eschew to geve jugement uppon a man: the fyrst, for we know nott of whatt corage
or feblenes the thynges bee that we schall geve our jugement on, wyche neclegently
to condempne is to grett presumpcioun, wherfore | we owe alwey in our conscience
to deeme the better intent. And the second is for we be not certeyn of what
condicioun thei bee that meyntene the deed or quarell, wether good or ylle.”
Wherfor our Lord in the Gospell seyth, “Nolite iudicare, et non iudicabimini; in
quo enim iudicio iudicaveritis, iudicabimini.”
 

 









5


 
Chapter 74: Fortune

Texte

Truste not on Fortune, called the grett goddes,
For ofte sche conveyth many to haddywyste.
In her is no sure hold ne stedfastnes.
Sche wyl plese ne love lenger then sche lyste.
Byfore mennys een sche casteth a grett myste:
When thei fynd her favorable, thei thynke thei be well,
And yett is hyt feble hold on a slypper eele.
 




(see note); (t-note)
regret (lit. “had I known”)
secure

eyes

slippery; (see note); (t-note)

 


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Glose

      Fortune, after the maner of spekyng of poetes, mey be called the grett goddes,
for by her see we the governaunce of all worldly thynges dayly, and for as myche as
sche geveth to some prosperité and to some adversité, and within schort tyme
chaungyth prosperité and ageyn adversité when hyt plesyth her, therfore seyth
Othea to Ectour that he truste not to her, that is to sey, in her promysez, nor
discomfort hym in her adversitéz. Wherto accordyth the philosophre Socrates,
seyyng, “The wheel of Fortune is lyke a ingyne made to take fysche.”

Moralyté

      That the good knyght schold not trust in Fortune mey morally be understand
that mannes soule oweth to flee and despyse the delytez of the world, and herto
accordyth Boece in hys thryd book of Contemplacioun, seyng that the worldly
felicité oweth to be cald infelicité, for the verrey perfit and pleyn felicité is that
makyth a man sufficiently reverent, solempne, and joyfull everlastyng, wyche
condiciouns have not the thynges wherin werldly men sett ther felicité. As seyth our
lord by Ysaye, “Popule meus, qui te beatum dicunt, ipsi te decipiunt.”
 

 









5


 
Chapter 75: Paris, Inept Warrior

Texte

Beware in any wyse that thou never make
Pares thi brother chefteyn of the feld
When thou any enterpryse wylt undertake.
Hys lady in hys armes better can he weeld
Then armes to beyre or use speyre or scheeld.
Whoo bryngyth men to the feeld ageyn ther intent
Oftene is the fyrst that dothe hyt repent.
 




(t-note)
(see note)

(t-note)

field of battle

 


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Glose

      Paris was not apte condicioned to armes but onely sett all hys delyte to love.
Therfor seyth prudence to Ectour that he make not Pares chefteyn of the feeld,
wyche is to understand, no knyght schold be made chefteyn nor governour of an
ooste wyche is nott disposed to armes. And therfor seyd the gret philosophre Aristotle
unto Alisaundre in this wyse, “Thou oweste to make constable of thi chivalrye hym
that thou knowest wyse and expert in armes.”

Moralyté

      That Pares be not made governour of chivalrye mey be understand thus: that
mannes soule, in tendyng to the hye chivalrye of heven, oweth cleerly to withdraw
hym fro the world and to be lyfte uppe to the contemplative lyff. For as seyth Seynt
Gregore uppon Ezechiell that the contemplative lyff of verrey ryght oweth to excel
the active and to be hold more wurthye and hye in the syght of God, for th’active
lyff travelyth in the labour of this present lyff, but the lyff contemplative begynnyth
to taast the savoure of everlastyng lyff. Wherfor of Marye Mawdelyn, of whom
contemplacioun is figured, seyth our Lord in the Gospell, “Optimam partem elegit
sibi Maria, que non auferretur ab ea.”
 

 









5


 
Chapter 76: Cephalus and His Wife

Texte

Sett nother wache, warde, nor espye
Uppon old Cephalus, whose wyff can declare
And to thee schew the cause therof proprely.
Wherfore thou scholdyst that condicioun spare,
For by that was sche take in hyr own snare.
Where no cause is geven, it is grett folye
Of any to misdeme or be in jelowsye.
 




sentry, guard, nor spy; (t-note)


(t-note)


misjudge; (see note)

 


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T
T
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T

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Glose

      Cephalus was an old knyght, as seyth the fable, wyche al hys lyff delyted mycle in
huntyng, and mervelosely well cowde he caste a dart wyche he had, wyche darte
had suyche a propreté that it was never cast in veyn, and it slew all thyng that hyt
tooke. And for as myche as he was wont to ryse erly in the morow and goo into the
forest to aweyte the deer, hys wyff was in grett jelousye of hym that he had loved
some other woman, and for to know the trouth, one mowroo sche went after hym
prively to aweyte hym. And Cephalus, when he was in the wood, he herd the booes
of the underwood stere and breyke where hys wyff was aweytyng hym. Supposyng
hyt had be a wyld beest, he threw hys dart and slew hys wyff, of wyche misaventure
he was full hevye and sorye, but ther was no remedye. And in as myche as by suyche
foly, jelosye, and suspecioun comyth often inconveniences, therfore seyth prudence
that no good knyght schold delyte t’aweyte another in suyche thyng as longyth nott
to hym. And therfore seyth thus the philosophre Hermes, “Doo nothyng to thi felow
but that thou woldes he ded to thee, nor ley no engynes nor snares to take other men
to ther hurte or be aweyte, espye, nor sotylté, lest at the laste it turne on thyselfe.”

Moralyté

      That the good knyght schold not aweyte Cephalus mey morally be understand
that mannes soule oweth not to enquere and desyre to knowe the fawtes of another
man. Therfore seyth Crisostome uppon the Gospell of Mathew, “How beholdyst
thou,” seyth he, “so myche the smal defawtz of another man, and in thyn own
dedes, thou lettest passe so grett defawtes and levest thin owne? Fyrst, be diligent
to considere thi own dedes and after considere the dedes of another man.” Wherto
accordyng seyth our Lord in the Gospell, “Ut quid vides festucam in oculo fratris
tui, trabem autem in oculo tuo non consideras?”
 

 



fol. 87v





5


 
Chapter 77: Helenus

Texte

Dispyse not the counceyll of Helenus thi brother,
Though he wold not assent to Paris viage.
Behoved had it Priamus have take hym and left other,
Wyche geve hym counceyl unto that passage.
Wyld and wantoun wytte ofte dothe grett damage.
Whereas Troye stood in grett prosperité,
Suche wytte hath brought hyt into adversité.
 







journey
willful

(t-note)

 


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9
10
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T




T



T

N
 
Glose

      Helenus was brother to Ectour and soone unto Priamus, and he was a passyng
wyse and kunnyng man, and to hys pouere he conceyled Priamus hys fader that
Parys schold not go into Grece to ravysche Heleyn, but hys conceyle was not taken
nor holden, werfor gret harme came to the Troianez. Therfore Othea byddeth Ectour
that he disprase not the counceyl of Helenus, wyche is to be understand that every
god knyght oweth to beleve oold and sad conceyle. And therfore seyth thus the
philosophre Hermes, “Whoo wurschypeth wyse men and useth ther counceyl is
everlastyng.”

Moralyté

      By Helenus, wyche conceylled the reverse of werre, mey morally be understand
that mannes soule oweth to eschew temptaciouns. For as seyth Seynt Jerome, “The
synner hathe no excusacioun that lettyth hymselfe be overcome of temptacioun, for
the devell temptyth, and he is so feble that he mey non overcome but only hym that
wyl yeld hym to hym.” Therfor seyth Seynt Poule, “Fidelis Deus, qui non pacietur
vos temptari supra id quod potestis, sed faciet etiam cum temptacione proventum
ut possitis resistere.”
 

 









5


 
Chapter 78: Morpheus

Texte

For nothyng that Morpheus the slepy messaunger
Can to thee schew in dreeme by any visioun,
Discomfort not thiselfe, nor chaunge not thi cheere.
To trust myche in dremes is ful gret abusioun.
Mycle thyng he scheweth, and all is but illusioun.
Suche ymaginaciounz come of fantasye.
Wherfore to geve credence to them is gret folye.
 






Trouble
(see note)
Many
illusions

 


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9
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12
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14
15



16
17
18
19
20
21
22
23
24
25
26
27
 






N










N
T





N; T
 
Glose

      Morpheus, seyth the fable, is the soone and messaunger unto the slepyng god,
and he is god of dremes, and he makyth dremes. And for as myche as dremes be
thynges derke to know, and sumtyme signifye and sumtyme not, nor no man is so
wyse to expoun hem certeynly and tell what thei mene, therfor seyth prudence to
the good knyght that he be not discomfort for no dreeme, wherof no man can tell
the significacioun proprely, ne werto thei schal turne, and in lyke wyse schold no
man joy nor hevy hymself for nothyng of fortune transotorie. As seyth Socrates,
“Thou that arte a man, joye nor overtrouble thiselfe for no maner cause.”

Moralyté

      That the good knyght schold not trouble hymselfe for no dreme mey be take
morally that mannes soule oweth not to trouble the self for no cause that cometh
therto, and that it oweth to suffre tribulaciounz paciently. Seyth Seynt Austyn uppon
the Sawter in this wyse, “Feyre sone,” seyth he, “yf thou wepe the smert that thou
felyst, wepe under correccioun of thi Fader, and yf thou compleyn uppon
tribulaciouns that come unto thee, beware it be not by indignacioun nor pride, for
adversité that God sendyth to thee is a medecyn and no peyne; it is a chastysement
but no dampnacioun. Put not fro thee the yarde yf thou wylte not be put fro thi
heritage, and thynke not on the peyne that thou hast suffred of Hys scourge, but
considere what place thou hast in Hys testament.” And to this purpose seyth thus
the wyse man Salomon, “Omne quod tibi applicatum fuerit accipe: et in dolore
sustine, et in humilitate pacienciam habe.”
 

 









5


 
Chapter 79: Ceyx and Alcyone

Texte

Be the see to seyle, yf thou be disposed
In any viage perilous in tempest to traveyl,
Toward the Qween Alcioone be thi mynd purposed,
And beleve her conceyle, wyche wyll thee myche aveyle.
For, yf wysedam be thi guyde, then meyst thou never feyle.
Selfewyl moost comonly dothe mor harme then good.
That proved well Kyng Cey when he toke the flood.
 




sail



(see note)
Willfulness; (see note)

 


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fol. 88r
24
25
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N


T





N
N


N; T
N

N; N






T


T
N

N


 
Glose

      Cey was a noble kyng and a manly man whose qween was called Allcyone, and as
the fable telleth, this Kyng Cey of devocioun toke uppon hym to goo on
pylgremage by a perilose viage by the see in tyme of tempest, but Alcyone hys qwen
dyd her diligence, for the gret love sche had to hym, to turne hym fro that viage,
and, wepyng with bytter teeres, sche praed and required hym t’abyde, but it
aveyled not, nor he wold not lette her goo with hym but comforted her and made
her abyde. Wherfor sche was ful hevy and soory, for to hyr was grett hevynes to see
Eolus the god of wyndes styrryng so sore and boystosely. The Kyng Cey within few
deys perisched, and when sche hard of th’aventure, for sorow sche skypped into
the see, and, as the fable seyth, the goddes had so grett pyté of them that thei
chaunged them into two bryddes in tokyn that ther grett love schold be had in
perpetuell remembraunce. And so flye thei two bryddes uppon the see with whyte
fedders, wyche be called seemews, and when the maryners see them come, thei are
certeyn to have tempest. Th’exposicioun of this fable mey be of tweyn that love
togeyder in lyke wyse in mareage, whom the poete compareth and resembleth to
the seyd bryddes. And fore | as myche as by travelyng in the see in tempest falleth
ofte grett myschyef, as did to Kyng Cey, therfor seyth prudence to the good knyght
that he beleve the conceyle of Alcyone, wyche is to understand that he in every
daungerous passage take and beleve of hys freindes. Seyth the philosophre Assaron,
“The wyse man makyth hym strong to differre hys hurtes, and the fole laboreth to
fynd and have hyt.”

Moralyté

      That Alcyone be beleved is morally understand that mannes soule, encombred
be ylle temptacioun of any errour or dowte of the feyth, oweth to take conceyle of
the Chyrche. For as seyth Seynt Ambrose in the fyrst boke of Officez, “He is wode
that dispyseth the conceyle of the Churche, for Joseph profyted mor Kyng Pharo
by hys conceyl and wysedam then he dyd with hys gold or other worldly goode in
purveaunce for the famyne that fylle in Egypt by the space of five yerez.” And so,
after the same, Seynt Ambrose concludyth in this wyse sayng, “Beleve good conceyle
and thou schalt not repent thee.” And Salamon in hys Proverbes, in the person of
the Chyrche, seyth in this wyse, “Custodi legem meam atque consilium, et erit vita
anime tue.”
 

 









5


 
Chapter 80: Troilus

Texte

All chyldly counceyle clerly set asyde
When thi hert is set on any entreprise
Wheron thou purpose sadly to abyde.
And or thou begyn, thorowly thee avyse,
Takyng to thi counceyle olde, sad men and wyse,
Suche as hath byn proved long byfore in werre.
The counceyle of Troylus made Priamus to erre.
 




foolish (immature); (see note)


before

(see note); (t-note)

 


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9
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12
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20
21
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N

N; T

N

N
N


N



T
T

T

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T

 
Glose

      When Kyng Priamus had edified Troye ageyn after the fyrst destruccioun, he
assembled hys conceyll to know wheder it were good to send Paris into Grece to
ravysche Eleyn in eschaung for Exiona hys syster, wyche was take by Thelamon and
ledde awey into Grece, but all hys old, sadde, and wyse men seyd ney because of
prophecyes and wrytynges that seyd that by that ravyschyng schuld Troye be
destroyed. Then Troylus, beyng a chyld and the meyné of Kyng Priamus, seyd that
it was not to be beleve suyche cowardes in conceyle of werre, wyche by cowardyse
conceyled rest and pees, and soo Troylus conceyled al the contrarye, wyche conceyl
was hold, and that caused Troye to be utterly destroyed. Therfor seyd Othea to
Ectour that al chyldly counceyle he clerly sett asyde, in as myche as naturally hyt is
of lyght and smalle consideracioun. And to the same intent seyth thus a philosophre,
“The lond is cursed wherof the governour is a chyld.”

Moralyté

      All chyldly conceyle oweth mannes soule to refuse, that is to sey, hyt oweth not
to be ignoraunt, but to lerne and have knowlege of that that is moste prophetable
to hys heele. For as seyth Seynt Austen, “Ignoraunce is an ylle moder wyche hath
ille chyldre, that is to sey, falsnes and dowte. The fyrst is myscheff; the second is
wrechydnes. The fyrst is more vicious, but the second is more hardy, and these
tweyn be qweynched by wysedam.” And therfor seyth the wyse man Salomon,
“Sapienciam preteriuntes non tantum in hoc lapsi sunt ut ignorent bona, sed
insipiencie sue reliquerunt hominibus memoriam.”
 

 









5


 
Chapter 81: Calchas

Texte

Loke thou hate Calcas by any maner wey,
Whose malicius tresoun hathe pathes infynyght.
All hys conjectur is sett realmez to betreye.
Between men he tretyth pees, when he wold thei schold fyght.
Fundacioun of falshed he mey be cald ryght.
Treytours and flaterers take of hym the ground
When thei, by sotle tresoun, regyons wyl confound.
 




(see note)
(t-note)
scheming


foundation

 


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9
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T

 
Glose

      Calcas was a sotel clerke of the cytté of Troye, and when Kyng Priamus knew
that the Grekes came uppon the cytté of Troye with a grett ooste, he sent this Calcas
into Delphos to know of the god Appollo how that werre schold eend. And when
Calcas had the answer that after ten yeres the Grekes schold have the victorye, he
turned hym to the Grekes and acqueynted hym with Achylles, wyche was come into
Delphos for the same cause, and furthwith went with hym to the Grekes and halpe
hem with hys conceyle ageyn hys own cytté, and often after that he letted the pees
to be had bytween the Troianez and the Grekes. And for as myche as he was a false
tratour, Othea seyd to Ectour that he schold hate hym and al suyche, for her false
tresons do myche harme to regnes and empires and al other people. Werfore seyth
Plato on this wyse, “The poore sotle enemye wantyng power mey greve more then
the ryche myghty enemye not wytty nor cunnyng.”

Moralyté

      Be the hatyng of Calcas mey morally be understand that mannes soule oweth
to hate al disceyvable malice ageyn hys neybour and in no wyse assent therto. As
seyth Seynt Jerome, “The tratour leveth not hys falsehed for familiarité of cumpane,
nor for cheer of mete or drynke, nor for no grace of servise, nor other benefite.”
Therfore seyth Seynt Poule, “Erunt homines cupidi, elati, superbi, proditores,
protervi, timidi.”
 

 



fol. 88v





5


 
Chapter 82: Hermaphroditus

Texte

Yf thou be desyred anythyng to graunt
Wyche schal not greve thee, graunt hytt curteysely
And be not herd-herted lyke the adamaunt,
Lest thou be rebuked of larges therbye.
The tale of Hermofrodicus can well testifye,
For hys hert obstinate, what was hys reward.
I avyse thee, for thi weel, therto take regard.
 





(t-note)
diamond; (see note)
on account of generosity for it


benefit

 


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N; N


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T

T




N

N




N













T
N

 
Glose

      Hermofrodicus was a yong man of hye corage and grett bewté whom a grett
ladye of hye parage surprised in her love, but in no wyse wold he love her, and yet
sche foloed hym ever from place to place, in so myche that it fortuned ones when
he was wery of hys grett traveyle and labour, he came to the well of Salmaxis, wher
was a feyre, cleer ponde to bathe hym in, and ther he dyd off hys clothys and went
into the water, and when the lady thatt fouloed hym had espyed hym so nakyd, sche
dyd off her clothes and went in after hym. And of fervent love, sche toke and enbrased
hym in her armes, and he, that was uncurteyse and unkynd, rebuked her and put
her schamefully and rudely fro hym, so that sche cowde for no praer mollefye hys
herd hert. And when sche saw he wold not be conquered by love, sche besought the
goddes to remembre her hertely love and, for hys unkyndnes, that sche myght
never departe fro hym. And then as the fable telleth, the goddis, heryng her
devoute praer and beholdyng her gret love, of verrey pyté chaunged her two bodyes
into on, wyche had two kyndes, that is to sey bothe man and woman. Thys fable mey
be understand in diverse maners, and in as myche as the mater of love is more
delectable to here to the comon intent of people then other maters of substaunce,
therfor oolde wyse poetes made and feyned her fables most comonly uppon love to
th’entent that thei schold be the moore delectable to rude people, wyche take noght
therof but the uske, and the better agreable unto sotle clerkes and wyse men, wyche
therof sukke the jewse and lycour. And for as myche as hyt is a schamefull and
reprovable thing to refuse or daungerously graunte that sowneth nother to hurt nor
prejudice, therfor seyth Othea to Ectour that he be not hard-herted to graunt
suyche thyng as schal not greve hym, but that he graunt hyt curteysly. And therfor
seyth Hermes, “Make no long tarying of execucioun of that thou owest to do.”

Moralyté

      That the good knight schold not be hard-herted mey morally be take that
mannes soule oweth not to be harde but to have compassyoun and pyté where he
hathe nede. For as seyth Gregore in the Morales, “When we wyll comfort any man
wyche is in hevynes, we owe fyrst to be hevye and sory with hym for hys souro, for
he mey never proprely comfort the sorowfull that accordyth not to hys souro, for as
a man mey never joyne on yren with another and make them on but yf thei be
bothe fyrst chafed and made softe in the fyere, in lyke wyse mey we comfort no man
in distres but yf our hertes be mollefied with hys in compassioun.” And therfor seyth
the prophete Ysaye, “Confortate manus dissolutas, et genua debilia roborate.”
 

 









5


 
Chapter 83: Ulysses’s Games

Texte

In all honest forme and maner dew
To thee, it is lefull thiself to disport
With suych maner games as unto vertew
Be not contrarius, for hyt is comforte
To every maner wyght, Ulixes can report,
In all ydle tyme them to ocupye,
For thei refresche wytte and weyve fantasye.
 





proper
(see note)



drive away

 


8
9
10
11
12
13
14



15
16
17
18
19
20
21
22
23
 


T


N; T

N; T
N






N

N; N



 
Glose

      Ulixes was a Greke, and he was a passyng sotle man, and whyle the seege of
Troye dured, as long as trewes was takyn bytwen the Troianz and Grekes, by hys
sotle wytte he found many sotle games and pleys to ocupye with the knyghtes that
were ther ydle, and as sum men sey, he fond the games of chesse and tablez.
Therfor seyth prudence to Ectour that in all ydle tyme is leful to be ocupyed with
suyche maner game as be not contrarius to verteu. As seyth Soline, “Al thyng sotyl
and honest schold the ydle doo.”

Moralyté

      By the games of Ulixes mey be morally understand that when mannes soule is
wery of praer in hys contemplacioun, it is good and lefull to take recreacioun and
disport in vertuose and honest ocupacioun, as in redyng of Holy Scripture and
other holsom storyes. For as seyth Seynt Jerome in the Moralyes, “Holy Scripture
is put to the syght of our hert as a mirrour, werin we mey see the hoole face of our
soule. Ther mey we see our bewté. Ther mey wee behold our fylthe and lothelenes.
Ther mey we see how myche we profyte and how ferre we be from our profyte.” And
therfor seyth thus our Lord in the Gospell, “Scrutamini scripturas, in quibus putatis
vitam eternam habere.”
 

 









5


 
Chapter 84: Criseyde

Texte

If naturall inclinacioun prese uppon thee soo
That from thi delyte thou meyst not absteyne,
But that thou must habandoun thee unto Cupido,
Beware of Cresida. Thi love from her restreyn,
Whose fykell hert is of stedfastnes bareygn.
Thou schalt not ha myn avyse with suyche on thee acqueynt
As wyl, for thi trew hert, reward thi love feynt.
 




compel
(see note)
surrender yourself; (see note)
(see note)
fickle; barren
have
deceitfully; (t-note)

 


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N


N; T


N

T


T
T







T
T

 
Glose

      Cryseyde was a yong woman, and sche was doughter unto Calcas the sotyl
Troian, and sche was ful bewteous and well | drawen and well noortred, so it
fortuned that the noble knyght Troylus, brother unto Ectour, wyche was a man of
grett valour and prowes in armes, loved this yong woman and sche hym, in so
myche that sche promysed to be trew to hym in love forever. Calcas, the fader of
her, wyche understode well by the answere of the god Appollo that the cyté of Troye
schold be destroyed, found suyche meanes that hys doughter Criseyda was yeld and
delyverd to hym owte of the cytté, wyche was grett sorow to her and Troylus at ther
departyng. Neverthelesse, withinne schort tyme after, Dyomede, a knyght of Grece,
acqueynted hym so with her that sche loved hym and clerly forgate Troylus, her
fyrst lovere. And for as myche as Criseyda was of so lyght corage and so sone
chaunged, therfore seyth prudence to every good knyght that when he is disposed
to love, that he beware of all varyaunt lovers, suyche as Criseyda was, that he have
not feynt love for hys trew hert. And therfore seyth the philosophre Hermes, “Kepe
thee fro the cumpanye of ylle people that thou be nott oon of them.”

Moralyté

      Be Criseyda mey morally be understand veynglorye, werwith mannes soule
oweth in no wyse to be acqueynted but flee hyt to hys poyer, for hyt is passyng lyght
and sodeynly cometh. Werfor seyth Seynt Austen uppon the Sawter that he that
hathe well lerned and asseyd by experience to overcome the degres of vicez is come
to the knowlege that the synne of veynglorye is most especialy to be eschewed of
perfyght men, fore among all synnes it is most hard to be overcome. Therfor seyth
the Holy Apostle Seynt Poule in this wyse, “Qui gloriatur, in Domino glorietur.”
 

 









5


 
Chapter 85: Patroclus and Achilles

Texte

When thou of Patroclus hast made an ende,
Beware of Achilles and to hym take good hede.
Eche of them to other is ryght especiall freind.
Her goodis goo in comoun at every poynt of need.
Yf Achilles mey, he wyl thee yeld thi mede
For sleyng of Patroclus. I put thee owt of dowte:
Hys deth he wyl avenge. Werfore loke well aboute.
 





(see note)

Their
reward; (t-note)

(t-note)

 


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T



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N; T
 
Glose

      Patroclus and Achilles were felows in cumpanye at the seege of Troye, and thei
loved togeyder as brethers, in so myche as her goodes was as comon. And when
Ectour had sleyn Patroclus in the feeld, Achilles hated hym dedely, and bycause he
dowted sore the gret strengthe and manhood of Ectour, he weyted hym after to take
hym discoverte of hys armure and so unwarly to take hym at avauntage and sle hym.
Werfore seyd Othea to Ectour, as by wey of prophecye of that that was to come, that
when he had sleyn Patroclus, it behoved hym beware of Achilles, wyche is to
understand that any man that hath sleyn or mysdo to another oweth to beware of
hys freind, for he wyll avenge hyt yf he mey. Werfor seyt the philosophre Madarge,
“In what place soo ever thou be with thin enemye, have hym alwey suspect
allthoughe thou be strengar then he.”

Moralyté

      Wher it is seyd that Ectour oweth bewar of Achilles after the deth of Patroclus
mey morally be understand that mannes soule oweth to beware of inclinyng to
synne for dowte of everlastyng deth. For as seyth the doctour Solin, “This present
lyve is but a chivalrye, and in tokyn therof, this present lyff is cald militaunt, that is
to sey, werryng and fyghtyng, to the difference of everlastyng lyff above, wyche is
cald triumphaunt, that is to sey, victorius or overcomyng, for it overcomyth al the
enemyes ageyn it.” Werto accordyth Seynt Poule, sayinge, “Illa que sursum est
Jherusalem, libera est, que est mater nostra.”
 

 









5


 
Chapter 86: Echo and Narcissus

Texte

Beware eeke of Echo that sche thee not accuse,
As sche dyd Juno, uppon jelousye.
And, although her tong mycle speche abuse,
Yett her to dispyse passeth curteysye.
Toward her compleyntes geff a pytuose yee.
Pyté must he have that wyll be loved of all.
Thou knowest ful lytle watt schal to thee fall.
 




charge
with jealousy

exceeds what is suitable to courtesy
a compassionate affirmation (yes)
(see note)

 


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Glose

      The fable seyth that Echo was a lady, and, for as myche as sche was a gret
janglere and most comonly used overmyche langage, werthoro sche accused Juno
to her lord Jupiter and seyd that sche aweyted hym uppon jelousye, wyche
accusacioun caused the goddes to be wrothe and gave her jugement that fro
thensfurth sche schold never speyke fyrst but after another. This lady Echo was
amarous uppon a yong man cald Narcysus, wyche deyned not to love her ageyn for
praer ne for other thyng that sche coude do, in so myche that sche dyed for sorow
of hys love. Sche besought the goddes that sche myght be avenged on hym in
whome sche fond so grett cruelnes and that suffred her to endure the fervent sorow
that lovers have when thei be refused, and so sche dyed. But the voyce of her
remeygneth yet and ever schal dure, and as the fable tellyth, that made the goddes
for a remembraunce of that pytuose aventure, for it answeryth yet to the people
uppon ryvers and in valeys and besyd wodes. Echo mey signifie a persoun wyche of
grett necescité requireth another to helpe hym, and the voyce that yet enduryth,
that mey speyke but after another, mey be applyed to poore people, wyche mey not
helpe themselfe withowt other mennes helpe. Therfor seyth prudence to Ectour
that he must have pyté that wyl be loved. Werfore seyth Zaqualkyn, “Whoo wyll kepe
well the law must helpe hys freind of hys goode and leend to the nedy, be graciose
and not rygorous to hys enemye, and kepe hymselfe fro vices and schame.”

Moralyté

      Echo, wyche schold not be hyd nor refused, mey be morally understand mercy,
wyche the gostly | knyght, mannes soule, oweth to have and ministre and use. For
as seyth Seynt Austyn in a boke of sermon of our Lord uppon the mounteygn, that
blessed be thei that wyllyngly socoure the poore in ther need, for thei deserve that the
mercye of God delyver them of ther wrechydnes in her nede, and hyt is verrey ryght
that he that wyll be holpen of hys sovereygn that is myghtyer then he, that he helpe
them that be of lesse poyar then he is, in suyche as he is more myghty then thei are.
As seyth Salomon in hys Proverbes, “Qui pronus est ad misericordiam benedicetur.”
 

 









5


 
Chapter 87: Daphne and Phoebus

Texte

The crowne of lawrer yf thou wyll purchace
To weyr uppon thi hed as victorius,
Thou must dispose thee to stand in Dannes grace,
Of whom thou schalt hyt have and be full glorioose.
All thyng hym behoveth t’eschew that is odius,
Wyche of werrely prowes covetyth the name,
Whoose honour schall enhaunce, then, the trompe of fame.
 




laurel; acquire; (see note); (t-note)



to avoid
military

 


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N; T

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Glose

      Poetes sey Danne was a meyd whom Phebus loved to have had as hys paramour,
but sche wold not assent to hym. So it befell that he espyed her walkyng in a wey
alone, after whom he fouloed, and when sche saw sche was so nere hym sche cowde
not escape, she required the goddes Dyane to save her virginité, and furthwith the
body of the meyd was chaunged into a green laurer, and when Phebus was come
therto, he tooke of the braunchys therof and made hym a garlond in tokyn of victorye.
And fro that tyme furth, the garlond of victorye is the laurer, and, namely, in the tyme
of the grett prosperité of the Romeyns, thei crowned the victorious with laurere. Many
divers exposiciouns mey be put to this fable, but, for as myche as the laurere
betokeneth honour, seyth prudence to the good knyght that yf he desyre to have hyt,
he must desyre Dannes grace, wyche is no more to sey but that he put hymselfe to
peyn and traveyle and doo hys dew diligens to purchace hyt. Wherfore seyth the noble
poete Omere, “By grett diligence cometh a man to the grett hye estat of perfeccioun.”

Moralyté

      The crowne of laurer to purchace mey thus morally be understand that mannes
soule, wyche intendyth to have everlastyng lyff, it behoveth hym to have
perseveraunce in goodnes and vertew, wyche wyll leed hym streyghte-wey to the
victorye of the hye hevin, where joy is infinite. Accordyngly seyth Seynt Gregore,
seying thus, “What tong is that mey suffice to tell, and mynd is that mey comprehend,
the grett joyes that be in heven: to be ever present with the holy ordrez of angels
and sytt with the blyssed sprytez in the joye of her maker, to behold alsoe the
glorious face of God, to see the lyght schynyng incomparable, to be in verrey surté
never to have dreed of deth, and to joye in hymselff of everlastyng incorrupcioun.”
Therto accordyth David, seying, “Gloriosa dicta sunt de te, civitas Dei.”
 

 









5


 
Chapter 88: Andromache

Texte

Disprase not nor dispyse thi wyff and lady dere,
Allthough sche to thee schew the secrete of her hert,
For after thou hast chosen her for to be thi feer,
The goddes it accord thou meyst nott asterte.
Andromak schal labour thi purpose to convert,
To whose holsome conceyll I wold thou schold applye,
For lytle knowest thou what is thi destenye.
 




disparage

wife
escape

adhere; (see note)
(t-note)

 


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Glose

      Andromak was wyf unto Ectour, and the nyght before the dey that he was sleyn
was schewed to her by a visioun that yf her lord Ectour went that dey into bateyll,
he schold withowte feyle be sleyn. Sche wept tendrely, and, sykyng pytuosely, sche
schewed hym her visioun and advertyzed and conceyled hym to be owte of the feeld
that dey, but he beleved her not, but went to the journey and ther was sleyn. And
therfor prudence seyth to the good knyght that he desprase not hys wyf though sche
schew hym the secretes of her hert, wyche is to be understand that he dispyse not
the counceyl of hys wyff yf sche be wyse and well disposed, and in lyke wyse of all
other wyse and sadd wymen. And therfor seyth Plato, “Thou owest not dispise the
counceyl of a wyse symple persoun, for though thou be old, be not aschamed to
lerne of a chyld, for sumtyme it fortuneth the foole to teche the wyse man.”

Moralyté

      The visioun and conceyl of Andromak that schold not be dispised mey morally
be take for the good purpose that cometh to mannes soule of the holy goost, wyche
oweth not to be dispysed and sett at noght. For as seyth Seynt Gregore in hys Moralez,
“The holy goost, to draw us to do well, he conceyleth us, he chaungeth us and techeth
us: he conceyleth our mynd, he chaungeth oure wyll and techeth our understandyng.”
Therfore seyth thus Seint Paule th’Apostle, “Spiritum nolite extinguere.”
 

 









5


 
Chapter 89: Babylon

Texte

Trust not so myche in toure nor cytté strong
That thou be dispurveyd of ablementes of werre 9
And of men to kepe hyt, for thou schalt understand:
Soone is the castell wonne werin the guydes erre.
Kyng Nynus gatt Babaloun, though it fro hym were ferre,
And yett was ther never towre strengar on the ground.
Who in strenthe put al his trust is soone confounde.
 




tower


in which; leaders
won; (t-note)
(t-note)
(see note); (t-note)

 


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12
13

fol. 90r

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15
16
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19
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21
 


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T





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Glose

      Babaloun was founded by Nembroth, and it was the grettest strengthe that ever
was in the world, and yet, notwithstandyng that, it was gete and take by the Kyng
Nynus. And therfore seyth prudence to every good chivalrous knyght that he truste
not so myche in no cytté nor strengthe of toure in tyme of werre that he be not
dispurveyd of people and other ablementes sufficiant for the defense therof.
Therfor seyth Plato, “Who trusteth onely in strengthe is ofte overcome.”

Moralyté

      By the strengthe of Babyloun or other cytté or toure wherin a man schold not
trust mey morally be take that mannes soule oweth to truste in nothing that the
werld promyseth hym. For as seyth Seynt Austyn, “Grett foly trist is in a mannes lyff
ageyn the perels of the werld, and gret foly is it a man to thynke hymselfe saufe
among the bytynges of synne, for ful uncerteyn is he of the victorye that is in the
daunger of hys enemye, and he that is envyround with flames of fyre escapyth not
withowte brennyng.” Put no trust in the world, though it laughe on thee. Therfor
seyth David, “Bonum est confidere in Domino, quam confidere in homine.”
 

 









5


 
Chapter 90: Hector’s Death

Texte

Remembre wel alsoe that thou schall dye,
Werof the tyme I schew by my wordes certeyn.
Atrops schal withdraw hys hand to thou disobey
Kyng Priamus thi fader, wyche schal do hys peyn
Thee to require and make turne ageyn
Fro the journey dolorous. Werfor, therof bewarre,
For to this performed be, deth schal ey thee spare.
 




(see note)
(t-note)
restrain; until; (see note)
do his utmost
entreat
battle
Until

 


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N


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T
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Glose

      The dey that Ectour was sleyn in the feeld, Andromake hys wyffe came to Kyng
Priamus with lamentable compleyntes and, pytuosely wepyng, besought the kyng
that he wold lett her husbond Ectour that dey fro bateyll, for withowt feyle, yf he
went, he schold be sleyn, for, sche seyd, Mars the god of bateyll had schewed it to
her that nyght by a visioun, by whose request and praer Kyng Priamus dyd that he
myght to advertyse and conceyle Ectour fro that journey, wyche Ectour disobeyd
and went owte of the cyté by a privey posterne. And for as myche as never before
he disobeyd hys fader to that dey, it mey be resonably supposed that for disobeysaunz
don to hys fader, he dyed, wherby mey well be understand that no man oweth
disobey hys freindes, and, in especiall, yf thei be wyse. Werfor seyth Aristotle to
Alexandre in this wyse, “Whyle thou belevest the counceyl of hem that use wysedam
and love thee trewly, thou schalt regne victoriously.”

Moralyté

      That Ectour shold remembre that he schold dye mey morally be understand
that every man oweth remembre contynuelly the houre of hys deth. Wherfor seyth
Sent Barnard that a man fyndeth nothyng in the world more certen then deth, nor
more uncerteyn then the houre of deth, for deth hath no mercye on poverté, nor
drede of ryches nor of wurschyppe, nor he spareth for no wysedam, condicioun, nor
age. Of the deth hath man no other certenté but that to the aged he is at the doore,
and on youthe he lyeth aweyte. And therfor seyth Salamon in this wyse, “Memor
esto quoniam mors non tardabit.”
 

 









5


 
Chapter 91: Hector’s Arms

Texte

Yet I schal thee tell how thou schalt escape
The grett stroke of Atrops, yf it so wyl be.
Kepe thin armour cloos, for yf it happ to gape,
Thyn unware enemye hath gret aveyle of thee.
I warne thee before: thus is it lyke to be.
Thoff thou thinke the reverse, yet take it for no skorne. 10
He never is disceyved that warned is beforne.
 





(see note)

unexpected; advantage over


(see note)

 


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Glose

      Ectour, the dey of hys deth, was found discoverte of hys armure, as it appereth
in the Booke of Troye, werthrough he was sleyn. And therfore Othea commanded
hym kepe hys armour cloos, wyche is a prudent polecye and a gret wysedam any
chivalrous knyght to do, for as seyth the philosophre Hermes, “The lyff and deth
of a man is but as the strooke of an arow.”

Moralyté

      Wher it is seyd that the good knyght schold hold hys armour cloos mey morally
be understand that mannes soule oweth to kepe hys wyttes hoole and cloos and not
wavyng. For as seyth Seynt Gregor in hys Moralyes, “The person that brekyth or
departyth hys wytte is lyke to a jogler that fyndeth no wers houshold then hys own,
and therfore, he is alwey owte of hys owne house, and so is the soule that kepyth not
hys wyttes hoole and cloos alwey wavyng owte of the howse of hys conscience, and
as an oppen hall wher a man mey enter every wey.” Therfor seyth our Lord in the
Gospel, “Clauso hostio, ora Patrem tuum in abscondito.”
 

 









5


 
Chapter 92: Polibetes

Texte

Of Kyng Poliphetes the armure,
Yf thou hym despoyle, it schall thee repent.
Inordinate covetyse is noght, I thee ensure.
Wherfore to the contrarye I conceyle thee assent.
From al suyche pylfre, withdraw thin intent.
Of the wey of wysedam to lerne thee the loore
Or thin hurt fall, I warne thee byfore.
 




(see note)
plunder


plundering
lessons
Before

 


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Glose

      Polibetes was a myghty kyng of Grece whom Ectour slew in the feld after many
other gret aventurous dedes don in the journey, and for as myche as hys armour
was passyng ryche and plesaunt to the eye, Ectour covetyd hem sore, wyche caused
hym stoupe downward of hys steed to despoyle the kyng of hys armure. And when
Achilles, fouloyng hym, perceyved the place discoverte of armure, he smote hym in
that naked place, and at that stroke he fyl down ded. And for as myche as suyche
covetose desyre ofte dothe grett harme, therfor prudence byddeth the good knyght
eschew covetyse. As seyth Democritus, “Covetyse inordinat ledyth man to deth.”

Moralyté

      By the armur of Polibetes mey morally be understand the covetyse of any
worldly good wyche mannes soule ought not desyre. As seyth Seynt Innocent in the
boke of the Fylthe of Condicioun of Man, “Covetyse is a fyer wyche is never
satisfyed, for the covetyse man is never content to have that he desyreth, for when
he hath that he desireth, yet desyreth he more. Ever he settyth hys intent to gete
and have, but he is never content nor plesed with that that he hath.” Covetyse is the
wey of spirituel deth and oftesyth of temporall deth. Wherfore seyth Sent Paule
th’Appostle, “Radix omnium malorum est cupiditas.”
 

 



fol. 90v





5


 
Chapter 93: Achilles and Polyxena

Texte

In uncouth straung love, looke thou ne truste,
And in especiall where thou hast doon offence.
Owte of a cankred sweerd is hard to rubbe the ruste.
Fooles take rosen ofte for frankensense,
Wherin thei disceyved be. This is the cleer sentence.
Achilles of this mater the verrey trouth schal know,
Wyche by truste on Eccuba schall be overthrow.
 




unfamiliar foreign; (see note)
(t-note)
corroded; (see note); (t-note)
resin; frankincense; (see note)
advice


 


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Glose

      Achilles went in tyme of trews into the cytté of Troye to see the burying of
Ectour, where he beheld Polixene, the suster of Ectour, uppon whom hys love was
so soore sett that in no wyse he cowde restreyn hyt, wyche caused hym to send unto
the Qween Eccuba, her moder, to treate of the mareage atween hym and Polixene,
assuryng her that he schold make the werre to cesse and the seege to depart awey,
and that ever after he schold be freind and lover to the cytté of Troye. So long tyme
weered Achilles non harneys ageyn the Troyans for that love, and he dyd hys
diligence and put hym to grett peyne to make the seege departe, but it ley not in
hys poyar, and therfor was not the mareage performed. And afterward, Achillez
slew Troylus, brother to Ectour, wyche was so noble in hys dedes that he was
compared to Ectour (havyng consideracioun to hys youth and tendre age), for
whose deth Eccuba was so hevy that sche sent to Achilles to come to Troye to trete
with her of the forseyd mareage. And when he came thyder, ther was he sleyn. And
therfor seyth prudence to every good knyght that he schold not trust on non
uncouthe straung love, for ofte therby falleth harme, as dyd to Achylles hys deth.
And therfor seyth thus an old sage philosophre, “When thi enemyes mey not be
avenged, then hast thou nede to kepe thyselffe.”

Moralyté

      By this straung love mey morally be take that mannes soule nothyng love but
suyche as comyth of God and endyth in Hym. Estraung love is the world wyche
oweth to be hated and fled, for as seyth Seynt Austyn, expownyng the epistle of
Seynt Jhon, “The world passeth and hys delyghtes. Oo, thou resonable man!
Whether owest thou love the temporall world that passeth awey in schort tyme or
Jhesu Crist and lyff with hym forever.” Accordyng therto seyth Seynt Jhon, “Noli
diligere mundum, neque ea que in mundo sunt.”
 

 









5


 
Chapter 94: Ajax

Texte

Take not uppon thee of presumpscioun
Armes to use or weyre folyly,
As Ayax the Greke dyd ageyn resoun,
Whose on arme was unarmed continuelly.
A synguler wurschyp he thought have therby,
Yett fell it soo that therthrough was he sleyn,
So was he overthrow for all hys myght of meyne.
 




(see note); (t-note)
wear


exceptional; (t-note)

physical strength

 


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Glose

      Ajax was a knyght of Grece, but he was a passyng proude man, and of pryde he
toke on hym to do dedes of armez and hys on arme nakyd bothe of armour and
scheld, werthoro he was sleyn. And therfor seyth prudence to the good knyght that
he weyre nor use armes folyly as he dyd, for ther is no wurschyp therin, but grett
foly and perell. As Aristotle seyth in this wyse, “Many erre by ignoraunce and
defawte of cunnyng, not knowyng whatt is to be doo and what is to be lefte, and
many erre by arrogaunce and pryde.”

Moralyté

      That armes schold not be used folyly mey morally be understand that a man
oweth not to truste in hys owne freelnes. Fore as seyth Seint Austyn in a sermone,
“No man oweth to presume in hys hert when he uttereth any wurde, nor trust in hys
own strengthe when he suffreth temptacioun, for yf we speke wysely and sadly good
wurdes, it cometh of God and not of oure wysedam, and yf wee endure stedfastly
adversitees, it cometh of God and not of oure pacience.” Wherfore seyth Seynt
Poule thus, “Fiduciam talem habemus per Cristum ad Deum; non quod sumus
sufficientes aliquid cogitare ex nobis tanquam ex nobis.”
 

 









5


 
Chapter 95: Antenor

Texte

Reward thou Anthenore as he is wurthy have.
Tyrannye and tresoun is all hys tresoure.
Deth were he wurthy that suych on wold save 11
When he seth hym stand in myschyef and doloure.
Geyn Troye he ymageneth every dey and houre,
How be it, naturally, he is a Troyan borne.
But Priamus, beware: by hym schal Troye be lorne.
 




(see note)


sees; (t-note)
plots
Even though
lost; (see note)

 


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Glose

      Anthenore was a baron of Troye, and when the seege drew toward the end, the
Grekes knew not how thei myght wynne the cytté for the gret strengthe therof.
Then Anthenore, wyche was wrothe with Kyng Priamus, sent to the Grekes and
avysed them to feyn to have trews and pees with the Kyng Priamus, and by that
mene thei myght come into the cytté, and soe thei dyd after hys counseyll, werby
Troye was betrayed and destroyed. And for as myche as he was a tratour, prudence
byddyth every good knyght reward hym and all suyche after ther desert, that is to
sey, to be quitted or exiled or put to deth. Wherfor seyth the philosophre Plato,
“Feygnyng is the capteyn and governoure of ille people.”

Moralyté

      Be Anthenore mey morally be understand all inconvenience that mannes soule
oweth to hate and exile from it. Fore as seyth Sent Austyn, “He that is nott besy to
eschew inconveniences is lyke unto a booterflye that flyeth in a lampe round abowte
the fyere tyll hys wynges be brent, and then he is drowned in the oyle, and alsoe
lyke the brydde that flyeth soo ofte abowte the glew tyl he leseth hys fedders.”
Example of Seynt Petre, wyche abode so long in the court of the prince of the law
that he fyll in that inconvenience that he denyed hys mester. Wherfor seyth the wyse
man Salomon in hys Proverbis, “Fuge a via malorum, ne transeas per eam.”
 

 



fol. 91r





5


 
Chapter 96: The Trojan Horse

Texte

To Mynerves temple suffre thou no Greek
With offryng to goo through Troye the cytté.
Suyche feyned devocioun is not wurthe a leek.
Troianes schal hyt overtryste, and that schal be pyté.
Wysedam schall thei want; it schal none other bee.
For any feyr promes, tryst thiselfe beest,
For he is wyse that can beware of haddywyste.
 






(see note)

lack
(t-note)
regret

 


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Glose

      The Grekes toke a feyned trewse by the tresoun of Anthenore and seyd thei had
avowed a geft to the goddes Mynerve, wyche thei wold offre to her in her temple
withinne the cytté, and thei had mad a hors of mervelous gretnes, wyche was stuffed
full of armed knyghtes, and it was so grett that it myght not entre but as the gate of
the cytté was broken therfor, and it was sett uppon wheles and drawen to the
temple. And when hyt was nyght the knyghtes within went owte and lett them into
the cytté that were withowte, wyche slough and brent and destroyed the Troians and
the cytté. And therfor seyth prudence to the good knyght that he trust in no suyche
feyned devocioun nor offryng. And therfor seyth a sage philosophre, “A man oweth
to dowte the sotyll engynes of hys enemye and he be wyse, and yf he be a fool, of hys
cursydnes.”

Moralyté

      The temple of Mynerve mey morally be take for Holy Churche, where praer
schold be offred with devocioun. For as seyth Sent Austyn in the book of the Feyth,
that withowte cumpanye of the Chyrche and baptyme mey no man profyte in the
werkes of mercye, nor aveyle, nore the lyffe everlastyng mey not be gatt withowte
the werkyng of the Chyrche. And therfor seyth thus the prophete David in the
Sawter, “Apud te laus mea in ecclesia magna.”
 

 









5


 
Chapter 97: Ilium

Texte

Trow thou never castel, cyté, nor toure
To be so sure it mey not be wonne,
For Ilyoun was brent and brought to dishonour,
And yet it was of Troye the myghty strong dongyoun,
Hardest to conquere that ever was under sunne.
Whoo put all hys tryste in a castell wall,
A grett foole at long tyme prove hymselfe he schall.
 




Believe
secure; conquered
burned
fortress

(t-note)
(see note); (see note)

 


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Glose

      Ylyoun was the mester dongyoun of Troye, and it was the strengest and feyrest
castel that any storye maketh mencioun of, and yet, notwithstandyng the grett
strengthe therof, it was take and brent and brought to noght, and the cytté alsoe. And
for as myche as ofte suyche cas fall be chaungeablenes of fortune, prudence seyth to
the good knyght that he schal not tryst nor thynke hymselfe sure for strengthe, for
Tholome seyth, “The hyer a lord is lyfte up, the gretter and more perilous is hys fall.”

Moralyté

      That the good knyght schold not thynke hymselfe sure mey morally be take that
mannes soule oweth to have no regard toward the worldly delytez, wyche passe over
and leed to dampnacioun. For as seyth Seynt Jerome, “It is impossible a man to
pass fro the delytez of this world and go to the delytz of heven, to fyll hys belye her
and hys soule ther, for the hevenly joye is not ordened for them that trow to have
ever the worldly delytes.” Wherto accordyth th’apocalypse, seyng thus, “Quantum
glorificavit se, et in deliciis fuit, tantum date ei tormentum et luctum.”
 

 









5


 
Chapter 98: Circe

Texte

Wherso thou come seylyng by the see
Arryve never at the port of the Qween Cyrces,
Wyche by enchauntment can transforme thee
To a lykenes of a swyne, I tel thee dowtles.
The yong lusty knyghtes that schal with Ulixes
Toward Grece sayll herof schal tell,
When thei with hyr drynke the bytter poysoun fell.
 





(see note)
Who



strong

 


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fol. 91v

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Glose

      Cyrces was a qween whose regne was uppon the see of Italye, and sche was a
grett sorserese and myche coude of wychecraft, and when Ulixes the Greke cam,
after the destruccioun of Troye, ageyn toward Grece by the see, after many gret
tormentes, tempestes, and perels that he had suffred uppon the see, he arryved by
dryfte of wedder at the port of this Qween Cyrces, and he sent to her by hys knyghtes
to wytt weder he myght saff and surely land uppon her land. The qween benygnly
resceyved them and curteysly commanded them drynke of a drynke sche had mad
them, wyche was swete in the drynkyng and bytter in the wyrkyng, for the poysoun
therof had so grett myght that as soone as the knyghtes had dronke therof, thei
were chaunged into lykenes of swyne. Many exposiciouns mey be to this fable: Cyrces
mey be take for a lady or other woman of ylle disposicioun be whom many knyghtes
and other people erre and be sett owt of good rule be her ylle governaunce and
excytyng. And therfore seyth prudence to Ectour, and in lyke wyse to every good
knyght, that he land not at the port of Cyrces, wyche is to be understand that he
draw nor geve hym to no mysgovernauns. Werfor seyt the philosophre Aristotle,
“He that inclineth all to fornicacioun mey not be prased in hys eend.”

Moralyté

      The port of Cyrces mey be morally take fore ypocresye, wyche mannes soule
oweth over all thyng t’eschew. Werfor ageyn ypocrites seyth the noble doctour Seynt
Gregorye in hys Moralyes that the lyff of ypocritz is noght but a fantasticall visioun
and fantasye ymaginative that scheweth owtward in lykenes of an ymage, and it is
not so in dede withinne. And therfor seyth our Lord Jhesus in the Gospell in this
wyse, “Ve vobis ypocrite, quia similes estis sepulcris dealbatis, que a foris apparent
hominibus speciosa, intus vero plena sunt oscibus mortuorum.”
 

 









5


 
Chapter 99: Ino

Texte

To ydeotz or folez no mater resonable
Ministre nor schew, wyche want wyt to know
Good from ille, as Yvo dyd. A trifle or a fable
Is good ynogh for them to make them laugh and mow.
Perles among pesen is foly to strowe
Before swyn and other bestes unresonable.
Wysedam pleseth not a fool so wel as his bable.
 




idiots
lack

jeer; (t-note)
peas
(see note)
bauble (trinket); (see note); (t-note)

 


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Glose

      Yvo was a qween wyche made sodeyn corne to be sowe that cam not upp nor
owte of the grond, for it myght not grow. And for as myche as Yvo dyd so folyly of
her selfwyll and wold not be advertezed to the contrarye be no counceyl, as most
comonly is the condicioun of all fooles to be selfewylled and hate to be conceyled
or taught therfor seyth prudence to the good knyght that oold awtoretez nor sadde
maters of wysedam schold nott be schewed to non suyche as Yvo was, that is to sey,
to people of rewde wytte and symple understandyng, for it is but lost. As Aristotle
seyth that as reyn profyteth not to corne sowen uppon the stoun, no more do wyse
argumentes to foolis.

Moralyté

      Be foolis or people of rewde understandyng mey morally be take ignoraunce,
wyche mannes soule oweth grettly t’eschew. For as seyth Sent Barnard, “Freelté nor
ignoraunce excusest not them that be wylfull, frell, or ignoraunt that they mey the
rather and more frely synne therby. And many thynges ought to be cowde and
knowen that sumtyme be unknowen other by negligens of kunnyng, or by disdeyn
of askyng, or by schame to enquire them. And al thes ignoraunces hath non excuse.”
Werfor seyth Seynt Poule, “Si quis ignorat, ignorabitur.”
 

 









5


 
Chapter 100: The Cumaean Sibyl and Augustus Caesar

Texte

An hundred autorites I have to thee sent,
Wyche by myn advyse thou schalt not dispyse.
Prent hem in thi mend with a good intent,
As thou wylt of prowes have the entrepryse.
Augustus the emperor, for all hys conceyl wyse,
Of a woman schall lerne his lyff to amend.
Disdeygne not this pystle, though I to thee it send.
 




authoritative texts

Remember; (t-note)


(see note); (t-note)
letter (epistle)

 


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Glose

      Cesar Augustus was emperour of Rome and of all the world, and for as myche
as in the tyme of hys empyre pees was in all the world, so that he rewled pesebly in
hys tyme, the leued mysbelevyng people supposed that the pees had be bycause of
hym, but it was not, but for our Lord Jhesu that than was borne on the Virgyne
Marye and was then on erth, and as long as he leved on erth, pees contynued
throughowt the erth. And so thes mysbelevyng people aforseyd honoured hym. And
then Sybylle the prophetisse seyd to hym that he schold beware to be wurschypped
in that wyse and seyd ther was but on God that created and made all thyng of noght.
And then sche led hym uppon a hye monteyne withowte the cytté, and, withinne the
sunne, by the wyll of God, appered a meyd haldyng a chyld, wyche Sybyll schewed
hym and seyd that that chyld was verrey God that ought be wurschypped. And then
the emperour wurschypped the chyld. And for as myche as this Augustus, wyche was
rewler of the world, lerned to know God and hys beleve of a woman, therfor seyth
Othea to Ectour that he schold not disdeygne her wrytyng though sche, a woman,
sent hyt to hym. No more ought non other good knyght disdeygne the conseyll of a
wyse woman. Therfor seyth Hermes, “Be thou not aschamed to here trouth and good
techyng, whosoever report or teche hyt, for trouthe nobleth hym that uttreth hyt.”

Moralyté

      Wher it is seyd that a woman lerned the emperour Augustus is morally to be
understand that good wordes and holsom techynges is to be allowed of what persoun
so ever it be seyd. For Hewhe of Sent Victor seyth in a boke called Didascaloun that
the wyse man hereth with good wyll al maner of techynges: he dispyseth not the
wrytyng, he dispyseth not the persoun, he dispyseth not the doctrine, he sekyth al
thynges indifferently, he considereth nor takyth non heed what he is that spekyth
but whatt it is that is spoken, he taketh no regard how myche he can but how myche
he can nott, he takyth heed. Wherfor seyth the wyse man Salamon on this wyse,
“Auris bona audiet cum omni concupiscencia sapienciam.”
 

 


 
Explicit
 
Here it ends
 


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