Chapter XII: Part 12

Mars was an other in that lawe, The which in Dace was forthdrawe, Of whom the clerk Vegecius Wrot in his bok, and tolde thus, Hou he into Ytaile cam, And such fortune ther he nam That he a Maiden hath oppressed, Which in hire ordre was professed, 890 As sche which was the Prioresse In Vestes temple the goddesse, So was sche wel the mor to blame. Dame Ylia this ladi name Men clepe, and ek sche was also The kinges dowhter that was tho, Which Mynitor be name hihte. So that ayein the lawes ryhte Mars thilke time upon hire that Remus and Romulus begat, 900 Whiche after, whan thei come in Age, Of knihthode and of vassellage Ytaile al hol thei overcome And foundeden the grete Rome; In Armes and of such emprise Thei weren, that in thilke wise Here fader Mars for the mervaile The god was cleped of bataille. Thei were his children bothe tuo, Thurgh hem he tok his name so, 910 Ther was non other cause why: And yit a Sterre upon the Sky He hath unto his name applied, In which that he is signified.

An other god thei hadden eke, To whom for conseil thei beseke, The which was brother to Venus, Appollo men him clepe thus. He was an Hunte upon the helles, Ther was with him no vertu elles, 920 Wherof that enye bokes karpe, Bot only that he couthe harpe; Which whanne he walked over londe, Fulofte time he tok on honde, To gete him with his sustienance, For lacke of other pourveance. And otherwhile of his falshede He feignede him to conne arede Of thing which after scholde falle; Wherof among hise sleyhtes alle 930 He hath the lewed folk deceived, So that the betre he was received. Lo now, thurgh what creacion He hath deificacion, And cleped is the god of wit To suche as be the foles yit.

An other god, to whom thei soghte, Mercurie hihte, and him ne roghte What thing he stal, ne whom he slowh. Of Sorcerie he couthe ynowh, 940 That whanne he wolde himself transforme, Fulofte time he tok the forme Of womman and his oghne lefte; So dede he wel the more thefte. A gret spekere in alle thinges He was also, and of lesinges An Auctour, that men wiste non An other such as he was on. And yit thei maden of this thief A god, which was unto hem lief, 950 And clepede him in tho believes The god of Marchantz and of thieves. Bot yit a sterre upon the hevene He hath of the planetes sevene.

But Vulcanus, of whom I spak, He hadde a courbe upon the bak, And therto he was hepehalt: Of whom thou understonde schalt, He was a schrewe in al his youthe, And he non other vertu couthe 960 Of craft to helpe himselve with, Bot only that he was a Smith With Jupiter, which in his forge Diverse thinges made him forge; So wot I noght for what desir Thei clepen him the god of fyr.

King of Cizile Ypolitus A Sone hadde, and Eolus He hihte, and of his fader grant He hield be weie of covenant 970 The governance of every yle Which was longende unto Cizile, Of hem that fro the lond forein Leie open to the wynd al plein. And fro thilke iles to the londe Fulofte cam the wynd to honde: After the name of him forthi The wyndes cleped Eoli Tho were, and he the god of wynd. Lo nou, hou this believe is blynd! 980

The king of Crete Jupiter, The same which I spak of er, Unto his brother, which Neptune Was hote, it list him to comune Part of his good, so that be Schipe He mad him strong of the lordschipe Of al the See in tho parties; Wher that he wroghte his tyrannyes, And the strange yles al aboute He wan, that every man hath doute 990 Upon his marche forto saile; For he anon hem wolde assaile And robbe what thing that thei ladden, His sauf conduit bot if thei hadden. Wherof the comun vois aros In every lond, that such a los He cawhte, al nere it worth a stre, That he was cleped of the See The god be name, and yit he is With hem that so believe amis. 1000 This Neptune ek was thilke also, Which was the ferste foundour tho Of noble Troie, and he forthi Was wel the more lete by.

The loresman of the Schepherdes, And ek of hem that ben netherdes, Was of Archade and hihte Pan: Of whom hath spoke many a man; For in the wode of Nonarcigne, Enclosed with the tres of Pigne, 1010 And on the Mont of Parasie He hadde of bestes the baillie, And ek benethe in the valleie, Wher thilke rivere, as men seie, Which Ladon hihte, made his cours, He was the chief of governours Of hem that kepten tame bestes, Wherof thei maken yit the festes In the Cite Stinfalides. And forth withal yit natheles 1020 He tawhte men the forthdrawinge Of bestaile, and ek the makinge Of Oxen, and of hors the same, Hou men hem scholde ryde and tame: Of foules ek, so as we finde, Ful many a soubtiel craft of kinde He fond, which noman knew tofore. Men dede him worschipe ek therfore, That he the ferste in thilke lond Was which the melodie fond 1030 Of Riedes, whan thei weren ripe, With double pipes forto pipe; Therof he yaf the ferste lore, Til afterward men couthe more. To every craft for mannes helpe He hadde a redi wit to helpe Thurgh naturel experience: And thus the nyce reverence Of foles, whan that he was ded, The fot hath torned to the hed, 1040 And clepen him god of nature, For so thei maden his figure.

An other god, so as thei fiele, Which Jupiter upon Samele Begat in his avouterie, Whom, forto hide his lecherie, That non therof schal take kepe, In a Montaigne forto kepe, Which Dyon hihte and was in Ynde, He sende, in bokes as I finde: 1050 And he be name Bachus hihte, Which afterward, whan that he mihte, A wastour was, and al his rente In wyn and bordel he despente. Bot yit, al were he wonder badde, Among the Greks a name he hadde; Thei cleped him the god of wyn, And thus a glotoun was dyvyn.

Ther was yit Esculapius A godd in thilke time as thus. 1060 His craft stod upon Surgerie, Bot for the lust of lecherie, That he to Daires dowhter drowh, It felle that Jupiter him slowh: And yit thei made him noght forthi A god, and was no cause why. In Rome he was long time also A god among the Romeins tho; For, as he seide, of his presence Ther was destruid a pestilence, 1070 Whan thei to thyle of Delphos wente, And that Appollo with hem sente This Esculapius his Sone, Among the Romeins forto wone. And there he duelte for a while, Til afterward into that yle, Fro whenne he cam, ayein he torneth, Where al his lyf that he sojorneth Among the Greks, til that he deide. And thei upon him thanne leide 1080 His name, and god of medicine He hatte after that ilke line.

An other god of Hercules Thei made, which was natheles A man, bot that he was so strong, In al this world that brod and long So myhti was noman as he. Merveiles tuelve in his degre, As it was couth in sondri londes, He dede with hise oghne hondes 1090 Ayein geantz and Monstres bothe, The whiche horrible were and lothe, Bot he with strengthe hem overcam: Wherof so gret a pris he nam, That thei him clepe amonges alle The god of strengthe, and to him calle. And yit ther is no reson inne, For he a man was full of sinne, Which proved was upon his ende, For in a rage himself he brende; 1100 And such a cruel mannes dede Acordeth nothing with godhede.

Thei hadde of goddes yit an other, Which Pluto hihte, and was the brother Of Jupiter, and he fro youthe With every word which cam to mouthe, Of eny thing whan he was wroth, He wolde swere his commun oth, Be Lethen and be Flegeton, Be Cochitum and Acheron, 1110 The whiche, after the bokes telle, Ben the chief flodes of the helle: Be Segne and Stige he swor also, That ben the depe Pettes tuo Of helle the most principal. Pluto these othes overal Swor of his commun custummance, Til it befell upon a chance, That he for Jupiteres sake Unto the goddes let do make 1120 A sacrifice, and for that dede On of the pettes for his mede In helle, of which I spak of er, Was granted him; and thus he ther Upon the fortune of this thing The name tok of helle king.

Lo, these goddes and wel mo Among the Greks thei hadden tho, And of goddesses manyon, Whos names thou schalt hiere anon, 1130 And in what wise thei deceiven The foles whiche here feith receiven.

So as Saturne is soverein Of false goddes, as thei sein, So is Sibeles of goddesses The Moder, whom withoute gesses The folk Payene honoure and serve, As thei the whiche hire lawe observe. Bot forto knowen upon this Fro when sche cam and what sche is, 1140 Bethincia the contre hihte, Wher sche cam ferst to mannes sihte; And after was Saturnes wif, Be whom thre children in hire lif Sche bar, and thei were cleped tho Juno, Neptunus and Pluto, The whiche of nyce fantasie The poeple wolde deifie. And for hire children were so, Sibeles thanne was also 1150 Mad a goddesse, and thei hire calle The moder of the goddes alle. So was that name bore forth, And yit the cause is litel worth.

A vois unto Saturne tolde Hou that his oghne Sone him scholde Out of his regne putte aweie; And he be cause of thilke weie, That him was schape such a fate, Sibele his wif began to hate 1160 And ek hire progenie bothe. And thus, whil that thei were wrothe, Be Philerem upon a dai In his avouterie he lai, On whom he Jupiter begat; And thilke child was after that Which wroghte al that was prophecied, As it tofore is specefied: So that whan Jupiter of Crete Was king, a wif unto him mete 1170 The Dowhter of Sibele he tok, And that was Juno, seith the bok. Of his deificacion After the false oppinion, That have I told, so as thei meene; And for this Juno was the queene Of Jupiter and Soster eke, The foles unto hire sieke, And sein that sche is the goddesse Of Regnes bothe and of richesse: 1180 And ek sche, as thei understonde, The water Nimphes hath in honde To leden at hire oghne heste; And whan hir list the Sky tempeste, The reinbowe is hir Messager. Lo, which a misbelieve is hier! That sche goddesse is of the Sky I wot non other cause why.

An other goddesse is Minerve, To whom the Greks obeie and serve: 1190 And sche was nyh the grete lay Of Triton founde, wher sche lay A child forcast, bot what sche was Ther knew noman the sothe cas. Bot in Aufrique sche was leid In the manere as I have seid, And caried fro that ilke place Into an Yle fer in Trace, The which Palene thanne hihte, Wher a Norrice hir kepte and dihte. 1200 And after, for sche was so wys That sche fond ferst in hire avis The cloth makinge of wolle and lyn, Men seiden that sche was divin, And the goddesse of Sapience Thei clepen hire in that credence.

Of the goddesse which Pallas Is cleped sondri speche was. On seith hire fader was Pallant, Which in his time was geant, 1210 A cruel man, a bataillous: An other seith hou in his hous Sche was the cause why he deide. And of this Pallas some ek seide That sche was Martes wif; and so Among the men that weren tho Of misbelieve in the riote The goddesse of batailles hote She was, and yit sche berth the name. Now loke, hou they be forto blame. 1220

Saturnus after his exil Fro Crete cam in gret peril Into the londes of Ytaile, And ther he dede gret mervaile, Wherof his name duelleth yit. For he fond of his oghne wit The ferste craft of plowh tilinge, Of Eringe and of corn sowinge, And how men scholden sette vines And of the grapes make wynes; 1230 Al this he tawhte, and it fell so, His wif, the which cam with him tho, Was cleped Cereres be name, And for sche tawhte also the same, And was his wif that ilke throwe, As it was to the poeple knowe, Thei made of Ceres a goddesse, In whom here tilthe yit thei blesse, And sein that Tricolonius Hire Sone goth amonges ous 1240 And makth the corn good chep or dere, Riht as hire list fro yer to yeere; So that this wif be cause of this Goddesse of Cornes cleped is.

King Jupiter, which his likinge Whilom fulfelde in alle thinge, So priveliche aboute he ladde His lust, that he his wille hadde Of Latona, and on hire that Diane his dowhter he begat 1250 Unknowen of his wif Juno. And afterward sche knew it so, That Latona for drede fledde Into an Ile, wher sche hedde Hire wombe, which of childe aros. Thilke yle cleped was Delos; In which Diana was forthbroght, And kept so that hire lacketh noght. And after, whan sche was of Age, Sche tok non hiede of mariage, 1260 Bot out of mannes compaignie Sche tok hire al to venerie In forest and in wildernesse For ther was al hire besinesse Be daie and ek be nyhtes tyde With arwes brode under the side And bowe in honde, of which sche slowh And tok al that hir liste ynowh Of bestes whiche ben chacable: Wherof the Cronique of this fable 1270 Seith that the gentils most of alle Worschipen hire and to hire calle, And the goddesse of hihe helles, Of grene trees, of freisshe welles, They clepen hire in that believe, Which that no reson mai achieve.

Proserpina, which dowhter was Of Cereres, befell this cas: Whil sche was duellinge in Cizile, Hire moder in that ilke while 1280 Upon hire blessinge and hire heste Bad that sche scholde ben honeste, And lerne forto weve and spinne, And duelle at hom and kepe hire inne. Bot sche caste al that lore aweie, And as sche wente hir out to pleie, To gadre floures in a pleine, And that was under the monteine Of Ethna, fell the same tyde That Pluto cam that weie ryde, 1290 And sodeinly, er sche was war, He tok hire up into his char. And as thei riden in the field, Hire grete beaute he behield, Which was so plesant in his ije, That forto holde in compainie He weddeth hire and hield hire so To ben his wif for everemo. And as thou hast tofore herd telle Hou he was cleped god of helle, 1300 So is sche cleped the goddesse Be cause of him, ne mor ne lesse.

Lo, thus, mi Sone, as I thee tolde, The Greks whilom be daies olde Here goddes hadde in sondri wise, And thurgh the lore of here aprise The Romeins hielden ek the same. And in the worschipe of here name To every godd in special Thei made a temple forth withal, 1310 And ech of hem his yeeres dai Attitled hadde; and of arai The temples weren thanne ordeigned, And ek the poeple was constreigned To come and don here sacrifice; The Prestes ek in here office Solempne maden thilke festes. And thus the Greks lich to the bestes The men in stede of god honoure, Whiche mihten noght hemself socoure, 1320 Whil that thei were alyve hiere. And over this, as thou schalt hiere,

The Greks fulfild of fantasie Sein ek that of the helles hihe The goddes ben in special, Bot of here name in general Thei hoten alle Satiri. Ther ben of Nimphes proprely In the believe of hem also: Oreades thei seiden tho 1330 Attitled ben to the monteines; And for the wodes in demeynes To kepe, tho ben Driades; Of freisshe welles Naiades; And of the Nimphes of the See I finde a tale in proprete, Hou Dorus whilom king of Grece, Which hadde of infortune a piece,— His wif forth with hire dowhtres alle, So as the happes scholden falle, 1340 With many a gentil womman there Dreint in the salte See thei were: Wherof the Greks that time seiden, And such a name upon hem leiden, Nereïdes that thei ben hote, The Nimphes whiche that thei note To regne upon the stremes salte. Lo now, if this believe halte! Bot of the Nimphes as thei telle, In every place wher thei duelle 1350 Thei ben al redi obeissant As damoiselles entendant To the goddesses, whos servise Thei mote obeie in alle wise; Wherof the Greks to hem beseke With tho that ben goddesses eke, And have in hem a gret credence.

And yit withoute experience Salve only of illusion, Which was to hem dampnacion, 1360 For men also that were dede Thei hadden goddes, as I rede, And tho be name Manes hihten, To whom ful gret honour thei dihten, So as the Grekes lawe seith, Which was ayein the rihte feith.

Thus have I told a gret partie; Bot al the hole progenie Of goddes in that ilke time To long it were forto rime. 1370 Bot yit of that which thou hast herd, Of misbelieve hou it hath ferd, Ther is a gret diversite.

Mi fader, riht so thenketh me. Bot yit o thing I you beseche, Which stant in alle mennes speche, The godd and the goddesse of love, Of whom ye nothing hier above Have told, ne spoken of her fare, That ye me wolden now declare 1380 Hou thei ferst comen to that name.

Mi Sone, I have it left for schame, Be cause I am here oghne Prest; Bot for thei stonden nyh thi brest Upon the schrifte of thi matiere, Thou schalt of hem the sothe hiere: And understond nou wel the cas. Venus Saturnes dowhter was, Which alle danger putte aweie Of love, and fond to lust a weie; 1390 So that of hire in sondri place Diverse men felle into grace, And such a lusti lif sche ladde, That sche diverse children hadde, Nou on be this, nou on be that. Of hire it was that Mars beyat A child, which cleped was Armene; Of hire also cam Andragene, To whom Mercurie fader was: Anchises begat Eneas 1400 Of hire also, and Ericon Biten begat, and therupon, Whan that sche sih ther was non other, Be Jupiter hire oghne brother Sche lay, and he begat Cupide. And thilke Sone upon a tyde, Whan he was come unto his Age, He hadde a wonder fair visage, And fond his Moder amourous, And he was also lecherous: 1410 So whan thei weren bothe al one, As he which yhen hadde none To se reson, his Moder kiste; And sche also, that nothing wiste Bot that which unto lust belongeth, To ben hire love him underfongeth. Thus was he blind, and sche unwys: Bot natheles this cause it is, Why Cupide is the god of love, For he his moder dorste love. 1420 And sche, which thoghte hire lustes fonde, Diverse loves tok in honde, Wel mo thanne I the tolde hiere: And for sche wolde hirselve skiere, Sche made comun that desport, And sette a lawe of such a port, That every womman mihte take What man hire liste, and noght forsake To ben als comun as sche wolde. Sche was the ferste also which tolde 1430 That wommen scholde here bodi selle; Semiramis, so as men telle, Of Venus kepte thilke aprise, And so dede in the same wise Of Rome faire Neabole, Which liste hire bodi to rigole; Sche was to every man felawe, And hild the lust of thilke lawe, Which Venus of hirself began; Wherof that sche the name wan, 1440 Why men hire clepen the goddesse Of love and ek of gentilesse, Of worldes lust and of plesance.

Se nou the foule mescreance Of Greks in thilke time tho, Whan Venus tok hire name so. Ther was no cause under the Mone Of which thei hadden tho to done, Of wel or wo wher so it was, That thei ne token in that cas 1450 A god to helpe or a goddesse. Wherof, to take mi witnesse,

The king of Bragmans Dindimus Wrot unto Alisandre thus: In blaminge of the Grekes feith And of the misbelieve, he seith How thei for every membre hadden A sondri god, to whom thei spradden Here armes, and of help besoghten.

Minerve for the hed thei soghten, 1460 For sche was wys, and of a man The wit and reson which he can Is in the celles of the brayn, Wherof thei made hire soverain.

Mercurie, which was in his dawes A gret spekere of false lawes, On him the kepinge of the tunge Thei leide, whan thei spieke or sunge.

For Bachus was a glotoun eke, Him for the throte thei beseke, 1470 That he it wolde waisshen ofte With swote drinkes and with softe.

The god of schuldres and of armes Was Hercules; for he in armes The myhtieste was to fihte, To him tho Limes they behihte.

The god whom that thei clepen Mart The brest to kepe hath for his part, Forth with the herte, in his ymage That he adresce the corage. 1480

And of the galle the goddesse, For sche was full of hastifesse Of wraththe and liht to grieve also, Thei made and seide it was Juno.

Cupide, which the brond afyre Bar in his hond, he was the Sire Of the Stomak, which builleth evere, Wherof the lustes ben the levere.

To the goddesse Cereres, Which of the corn yaf hire encress 1490 Upon the feith that tho was take, The wombes cure was betake;

And Venus thurgh the Lecherie, For which that thei hire deifie, Sche kept al doun the remenant To thilke office appourtenant.

Thus was dispers in sondri wise The misbelieve, as I devise, With many an ymage of entaile, Of suche as myhte hem noght availe; 1500 For thei withoute lyves chiere Unmyhti ben to se or hiere Or speke or do or elles fiele; And yit the foles to hem knele, Which is here oghne handes werk. Ha lord, hou this believe is derk, And fer fro resonable wit! And natheles thei don it yit: That was to day a ragged tre, To morwe upon his majeste 1510 Stant in the temple wel besein. How myhte a mannes resoun sein That such a Stock mai helpe or grieve? Bot thei that ben of such believe And unto suche goddes calle, It schal to hem riht so befalle, And failen ate moste nede. Bot if thee list to taken hiede And of the ferste ymage wite, Petornius therof hath write 1520 And ek Nigargorus also; And thei afferme and write so, That Promotheus was tofore And fond the ferste craft therfore, And Cirophanes, as thei telle, Thurgh conseil which was take in helle, In remembrance of his lignage Let setten up the ferste ymage.

Of Cirophanes seith the bok, That he for sorwe, which he tok 1530 Of that he sih his Sone ded, Of confort knew non other red, Bot let do make in remembrance A faire ymage of his semblance And sette it in the market place, Which openly tofore his face Stod every dai to don him ese. And thei that thanne wolden plese The fader, scholden it obeie, Whan that they comen thilke weie. 1540

And of Ninus king of Assire I rede hou that in his empire He was next after the secounde Of hem that ferst ymages founde. For he riht in semblable cas Of Belus, which his fader was Fro Nembroth in the rihte line, Let make of gold and Stones fine A precious ymage riche After his fader evene liche; 1550 And therupon a lawe he sette, That every man of pure dette With sacrifice and with truage Honoure scholde thilke ymage: So that withinne time it fell, Of Belus cam the name of Bel, Of Bel cam Belzebub, and so The misbelieve wente tho.

The thridde ymage next to this Was, whan the king of Grece Apis 1560 Was ded, thei maden a figure In resemblance of his stature. Of this king Apis seith the bok That Serapis his name tok, In whom thurgh long continuance Of misbelieve a gret creance Thei hadden, and the reverence Of Sacrifice and of encence To him thei made: and as thei telle, Among the wondres that befelle, 1570 Whan Alisandre fro Candace Cam ridende, in a wilde place Undur an hull a Cave he fond; And Candalus, which in that lond Was bore, and was Candaces Sone, Him tolde hou that of commun wone The goddes were in thilke cave. And he, that wolde assaie and have A knowlechinge if it be soth, Liht of his hors and in he goth, 1580 And fond therinne that he soghte: For thurgh the fendes sleihte him thoghte, Amonges othre goddes mo That Serapis spak to him tho, Whom he sih there in gret arrai. And thus the fend fro dai to dai The worschipe of ydolatrie Drowh forth upon the fantasie Of hem that weren thanne blinde And couthen noght the trouthe finde. 1590

Thus hast thou herd in what degre Of Grece, Egipte and of Caldee The misbelieves whilom stode; And hou so that thei be noght goode Ne trewe, yit thei sprungen oute, Wherof the wyde world aboute His part of misbelieve tok. Til so befell, as seith the bok, That god a poeple for himselve Hath chose of the lignages tuelve, 1600 Wherof the sothe redely, As it is write in Genesi, I thenke telle in such a wise That it schal be to thin apprise.

After the flod, fro which Noë Was sauf, the world in his degre Was mad, as who seith, newe ayein, Of flour, of fruit, of gras, of grein, Of beste, of bridd and of mankinde, Which evere hath be to god unkinde: 1610 For noght withstondende al the fare, Of that this world was mad so bare And afterward it was restored, Among the men was nothing mored Towardes god of good lyvynge, Bot al was torned to likinge After the fleissh, so that foryete Was he which yaf hem lif and mete, Of hevene and Erthe creatour. And thus cam forth the grete errour, 1620 That thei the hihe god ne knewe, Bot maden othre goddes newe, As thou hast herd me seid tofore: Ther was noman that time bore, That he ne hadde after his chois A god, to whom he yaf his vois. Wherof the misbelieve cam Into the time of Habraham: Bot he fond out the rihte weie, Hou only that men scholde obeie 1630 The hihe god, which weldeth al, And evere hath don and evere schal, In hevene, in Erthe and ek in helle; Ther is no tunge his miht mai telle. This Patriarch to his lignage Forbad, that thei to non ymage Encline scholde in none wise, Bot here offrende and sacrifise With al the hole hertes love Unto the mihti god above 1640 Thei scholden yive and to no mo: And thus in thilke time tho Began the Secte upon this Erthe, Which of believes was the ferthe. Of rihtwisnesse it was conceived, So moste it nedes be received Of him that alle riht is inne, The hihe god, which wolde winne A poeple unto his oghne feith. On Habraham the ground he leith, 1650 And made him forto multeplie Into so gret a progenie, That thei Egipte al overspradde. Bot Pharao with wrong hem ladde In servitute ayein the pes, Til god let sende Moises To make the deliverance; And for his poeple gret vengance He tok, which is to hiere a wonder. The king was slain, the lond put under, 1660 God bad the rede See divide, Which stod upriht on either side And yaf unto his poeple a weie, That thei on fote it passe dreie And gon so forth into desert: Wher forto kepe hem in covert, The daies, whan the Sonne brente, A large cloude hem overwente, And forto wissen hem be nyhte, A firy Piler hem alyhte. 1670 And whan that thei for hunger pleigne, The myhti god began to reyne Manna fro hevene doun to grounde, Wherof that ech of hem hath founde His fode, such riht as him liste; And for thei scholde upon him triste, Riht as who sette a tonne abroche, He percede the harde roche, And sprong out water al at wille, That man and beste hath drunke his fille: 1680 And afterward he yaf the lawe To Moises, that hem withdrawe Thei scholden noght fro that he bad. And in this wise thei be lad, Til thei toke in possession The londes of promission, Wher that Caleph and Josuë The Marches upon such degre Departen, after the lignage That ech of hem as Heritage 1690 His porpartie hath underfonge. And thus stod this believe longe, Which of prophetes was governed; And thei hadde ek the poeple lerned Of gret honour that scholde hem falle; Bot ate moste nede of alle Thei faileden, whan Crist was bore. Bot hou that thei here feith have bore, It nedeth noght to tellen al, The matiere is so general: 1700 Whan Lucifer was best in hevene And oghte moste have stonde in evene, Towardes god he tok debat; And for that he was obstinat, And wolde noght to trouthe encline, He fell for evere into ruine: And Adam ek in Paradis, Whan he stod most in al his pris After thastat of Innocence, Ayein the god brak his defence 1710 And fell out of his place aweie: And riht be such a maner weie The Jwes in here beste plit, Whan that thei scholden most parfit Have stonde upon the prophecie, Tho fellen thei to most folie, And him which was fro hevene come, And of a Maide his fleissh hath nome, And was among hem bore and fedd, As men that wolden noght be spedd 1720 Of goddes Sone, with o vois Thei hinge and slowhe upon the crois. Wherof the parfit of here lawe Fro thanne forth hem was withdrawe, So that thei stonde of no merit, Bot in truage as folk soubgit Withoute proprete of place Thei liven out of goddes grace, Dispers in alle londes oute.

And thus the feith is come aboute, 1730 That whilom in the Jewes stod, Which is noght parfihtliche good. To speke as it is nou befalle, Ther is a feith aboven alle, In which the trouthe is comprehended, Wherof that we ben alle amended.

The hihe almyhti majeste, Of rihtwisnesse and of pite, The Sinne which that Adam wroghte, Whan he sih time, ayein he boghte, 1740 And sende his Sone fro the hevene To sette mannes Soule in evene, Which thanne was so sore falle Upon the point which was befalle, That he ne mihte himself arise.

Gregoire seith in his aprise, It helpeth noght a man be bore, If goddes Sone were unbore; For thanne thurgh the ferste Sinne, Which Adam whilom broghte ous inne, 1750 Ther scholden alle men be lost; Bot Crist restoreth thilke lost, And boghte it with his fleissh and blod. And if we thenken hou it stod Of thilke rancoun which he payde, As seint Gregoire it wrot and sayde, Al was behovely to the man: For that wherof his wo began Was after cause of al his welthe, Whan he which is the welle of helthe, 1760 The hihe creatour of lif, Upon the nede of such a strif So wolde for his creature Take on himself the forsfaiture And soffre for the mannes sake. Thus mai no reson wel forsake That thilke Senne original Ne was the cause in special Of mannes worschipe ate laste, Which schal withouten ende laste. 1770 For be that cause the godhede Assembled was to the manhede In the virgine, where he nom Oure fleissh and verai man becom Of bodely fraternite; Wherof the man in his degre Stant more worth, as I have told, Than he stod erst be manyfold, Thurgh baptesme of the newe lawe, Of which Crist lord is and felawe. 1780

And thus the hihe goddes myht, Which was in the virgine alyht, The mannes Soule hath reconsiled, Which hadde longe ben exiled. So stant the feith upon believe, Withoute which mai non achieve To gete him Paradis ayein: Bot this believe is so certein, So full of grace and of vertu, That what man clepeth to Jhesu 1790 In clene lif forthwith good dede, He mai noght faile of hevene mede, Which taken hath the rihte feith; For elles, as the gospel seith, Salvacion ther mai be non. And forto preche therupon Crist bad to hise Apostles alle, The whos pouer as nou is falle On ous that ben of holi cherche, If we the goode dedes werche; 1800 For feith only sufficeth noght, Bot if good dede also be wroght. Now were it good that thou forthi, Which thurgh baptesme proprely Art unto Cristes feith professed, Be war that thou be noght oppressed With Anticristes lollardie. For as the Jwes prophecie Was set of god for avantage, Riht so this newe tapinage 1810 Of lollardie goth aboute To sette Cristes feith in doute. The seintz that weren ous tofore, Be whom the feith was ferst upbore, That holi cherche stod relieved, Thei oghten betre be believed Than these, whiche that men knowe Noght holy, thogh thei feigne and blowe Here lollardie in mennes Ere. Bot if thou wolt live out of fere, 1820 Such newe lore, I rede, eschuie, And hold forth riht the weie and suie, As thine Ancestres dede er this: So schalt thou noght believe amis.

Crist wroghte ferst and after tawhte, So that the dede his word arawhte; He yaf ensample in his persone, And we the wordes have al one, Lich to the Tree with leves grene, Upon the which no fruit is sene. 1830

The Priest Thoas, which of Minerve The temple hadde forto serve, And the Palladion of Troie Kepte under keie, for monoie, Of Anthenor which he hath nome, Hath soffred Anthenor to come And the Palladion to stele, Wherof the worschipe and the wele Of the Troiens was overthrowe. Bot Thoas at the same throwe, 1840 Whan Anthenor this Juel tok, Wynkende caste awei his lok For a deceipte and for a wyle: As he that scholde himself beguile, He hidde his yhen fro the sihte, And wende wel that he so mihte Excuse his false conscience. I wot noght if thilke evidence Nou at this time in here estatz Excuse mihte the Prelatz, 1850 Knowende hou that the feith discresceth And alle moral vertu cesseth, Wherof that thei the keies bere, Bot yit hem liketh noght to stere Here gostliche yhe forto se The world in his adversite; Thei wol no labour undertake To kepe that hem is betake. Crist deide himselve for the feith, Bot nou our feerfull prelat seith, 1860 “The lif is suete,” and that he kepeth, So that the feith unholpe slepeth, And thei unto here ese entenden And in here lust her lif despenden, And every man do what him list. Thus stant this world fulfild of Mist, That noman seth the rihte weie: The wardes of the cherche keie Thurgh mishandlinge ben myswreynt, The worldes wawe hath welnyh dreynt 1870 The Schip which Peter hath to stiere, The forme is kept, bot the matiere Transformed is in other wise. Bot if thei weren gostli wise, And that the Prelatz weren goode, As thei be olde daies stode, It were thanne litel nede Among the men to taken hiede Of that thei hieren Pseudo telle, Which nou is come forto duelle, 1880 To sowe cokkel with the corn, So that the tilthe is nyh forlorn, Which Crist sew ferst his oghne hond. Nou stant the cockel in the lond, Wher stod whilom the goode grein, For the Prelatz nou, as men sein, Forslowthen that thei scholden tile. And that I trowe be the skile, Whan ther is lacke in hem above, The poeple is stranged to the love 1890 Of trouthe, in cause of ignorance; For wher ther is no pourveance Of liht, men erren in the derke. Bot if the Prelatz wolden werke Upon the feith which thei ous teche, Men scholden noght here weie seche Withoute liht, as now is used: Men se the charge aldai refused, Which holi cherche hath undertake.

Bot who that wolde ensample take, 1900 Gregoire upon his Omelie Ayein the Slouthe of Prelacie Compleigneth him, and thus he seith: “Whan Peter, fader of the feith, At domesdai schal with him bringe Judeam, which thurgh his prechinge He wan, and Andrew with Achaie Schal come his dette forto paie, And Thomas ek with his beyete Of Ynde, and Poul the routes grete 1910 Of sondri londes schal presente, And we fulfild of lond and rente, Which of this world we holden hiere, With voide handes schul appiere, Touchende oure cure spirital, Which is our charge in special, I not what thing it mai amonte Upon thilke ende of oure accompte, Wher Crist himself is Auditour, Which takth non hiede of vein honour.” 1920 Thoffice of the Chancellerie Or of the kinges Tresorie Ne for the writ ne for the taille To warant mai noght thanne availe; The world, which nou so wel we trowe, Schal make ous thanne bot a mowe: So passe we withoute mede, That we non otherwise spede, Bot as we rede that he spedde, The which his lordes besant hedde 1930 And therupon gat non encress. Bot at this time natheles, What other man his thonk deserve, The world so lusti is to serve, That we with him ben all acorded, And that is wist and wel recorded Thurghout this Erthe in alle londes Let knyhtes winne with here hondes, For oure tunge schal be stille And stonde upon the fleisshes wille. 1940 It were a travail forto preche The feith of Crist, as forto teche The folk Paiene, it wol noght be; Bot every Prelat holde his See With al such ese as he mai gete Of lusti drinke and lusti mete, Wherof the bodi fat and full Is unto gostli labour dull And slowh to handle thilke plowh. Bot elles we ben swifte ynowh 1950 Toward the worldes Avarice; And that is as a sacrifice, Which, after that thapostel seith, Is openly ayein the feith Unto thidoles yove and granted: Bot natheles it is nou haunted, And vertu changed into vice, So that largesce is Avarice, In whos chapitre now we trete.

Mi fader, this matiere is bete 1960 So fer, that evere whil I live I schal the betre hede yive Unto miself be many weie: Bot over this nou wolde I preie To wite what the branches are Of Avarice, and hou thei fare Als wel in love as otherwise.

Mi Sone, and I thee schal devise In such a manere as thei stonde, So that thou schalt hem understonde. 1970

Dame Avarice is noght soleine, Which is of gold the Capiteine; Bot of hir Court in sondri wise After the Scole of hire aprise Sche hath of Servantz manyon, Wherof that Covoitise is on; Which goth the large world aboute, To seche thavantages oute, Wher that he mai the profit winne To Avarice, and bringth it inne. 1980 That on hald and that other draweth, Ther is no day which hem bedaweth, No mor the Sonne than the Mone, Whan ther is eny thing to done, And namely with Covoitise; For he stant out of al assisse Of resonable mannes fare. Wher he pourposeth him to fare Upon his lucre and his beyete, The smale path, the large Strete, 1990 The furlong and the longe Mile, Al is bot on for thilke while: And for that he is such on holde, Dame Avarice him hath withholde, As he which is the principal Outward, for he is overal A pourveour and an aspie. For riht as of an hungri Pie The storve bestes ben awaited, Riht so is Covoitise afaited 2000 To loke where he mai pourchace, For be his wille he wolde embrace Al that this wyde world beclippeth; Bot evere he somwhat overhippeth, That he ne mai noght al fulfille The lustes of his gredi wille. Bot where it falleth in a lond, That Covoitise in myhti hond Is set, it is ful hard to fiede; For thanne he takth non other hiede, 2010 Bot that he mai pourchace and gete, His conscience hath al foryete, And not what thing it mai amonte That he schal afterward acompte. Bote as the Luce in his degre Of tho that lasse ben than he The fisshes griedeli devoureth, So that no water hem socoureth, Riht so no lawe mai rescowe Fro him that wol no riht allowe; 2020 For wher that such on is of myht, His will schal stonde in stede of riht. Thus be the men destruid fulofte, Til that the grete god alofte Ayein so gret a covoitise Redresce it in his oghne wise: And in ensample of alle tho I finde a tale write so, The which, for it is good to liere, Hierafterward thou schalt it hiere. 2030

Whan Rome stod in noble plit, Virgile, which was tho parfit, A Mirour made of his clergie And sette it in the tounes ije Of marbre on a piler withoute; That thei be thritty Mile aboute Be daie and ek also be nyhte In that Mirour beholde myhte Here enemys, if eny were, With al here ordinance there, 2040 Which thei ayein the Cite caste: So that, whil thilke Mirour laste, Ther was no lond which mihte achieve With werre Rome forto grieve; Wherof was gret envie tho. And fell that ilke time so, That Rome hadde werres stronge Ayein Cartage, and stoden longe The tuo Cites upon debat. Cartage sih the stronge astat 2050 Of Rome in thilke Mirour stonde, And thoghte al prively to fonde To overthrowe it be som wyle. And Hanybal was thilke while The Prince and ledere of Cartage, Which hadde set al his corage Upon knihthod in such a wise, That he be worthi and be wise And be non othre was conseiled, Wherof the world is yit merveiled 2060 Of the maistries that he wroghte Upon the marches whiche he soghte. And fell in thilke time also, The king of Puile, which was tho, Thoghte ayein Rome to rebelle, And thus was take the querele, Hou to destruie this Mirour.

Of Rome tho was Emperour Crassus, which was so coveitous, That he was evere desirous 2070 Of gold to gete the pilage; Wherof that Puile and ek Cartage With Philosophres wise and grete Begunne of this matiere trete, And ate laste in this degre Ther weren Philosophres thre, To do this thing whiche undertoke, And therupon thei with hem toke A gret tresor of gold in cophres, To Rome and thus these philisophres 2080 Togedre in compainie wente, Bot noman wiste what thei mente. Whan thei to Rome come were, So prively thei duelte there, As thei that thoghten to deceive: Was non that mihte of hem perceive, Til thei in sondri stedes have Here gold under the ground begrave In tuo tresors, that to beholde Thei scholden seme as thei were olde. 2090 And so forth thanne upon a day Al openly in good arai To themperour thei hem presente, And tolden it was here entente To duellen under his servise. And he hem axeth in what wise; And thei him tolde in such a plit, That ech of hem hadde a spirit, The which slepende a nyht appiereth And hem be sondri dremes lereth 2100 After the world that hath betid. Under the ground if oght be hid Of old tresor at eny throwe, They schull it in here swevenes knowe; And upon this condicioun, Thei sein, what gold under the toun Of Rome is hid, thei wole it finde, Ther scholde noght be left behinde, Be so that he the halvendel Hem grante, and he assenteth wel; 2110 And thus cam sleighte forto duelle With Covoitise, as I thee telle. This Emperour bad redily That thei be logged faste by Where he his oghne body lay; And whan it was amorwe day, That on of hem seith that he mette Wher he a goldhord scholde fette: Wherof this Emperour was glad, And therupon anon he bad 2120 His Mynours forto go and myne, And he himself of that covine Goth forth withal, and at his hond The tresor redi there he fond, Where as thei seide it scholde be; And who was thanne glad bot he?

Upon that other dai secounde Thei have an other goldhord founde, Which the seconde maister tok Upon his swevene and undertok. 2130 And thus the sothe experience To themperour yaf such credence, That al his trist and al his feith So sikerliche on hem he leith, Of that he fond him so relieved, That thei ben parfitli believed, As thogh thei were goddes thre. Nou herkne the soutilete.

The thridde maister scholde mete, Which, as thei seiden, was unmete 2140 Above hem alle, and couthe most; And he withoute noise or bost Al priveli, so as he wolde, Upon the morwe his swevene tolde To themperour riht in his Ere, And seide him that he wiste where A tresor was so plentivous Of gold and ek so precious Of jeueals and of riche stones, That unto alle hise hors at ones 2150 It were a charge sufficant. This lord upon this covenant Was glad, and axeth where it was. The maister seide, under the glas, And tolde him eke, as for the Myn He wolde ordeigne such engin, That thei the werk schull undersette With Tymber, that withoute lette Men mai the tresor saufli delve, So that the Mirour be himselve 2160 Withoute empeirement schal stonde: And this the maister upon honde Hath undertake in alle weie. This lord, which hadde his wit aweie And was with Covoitise blent, Anon therto yaf his assent; And thus they myne forth withal, The timber set up overal, Wherof the Piler stod upriht; Til it befell upon a nyht 2170 These clerkes, whan thei were war Hou that the timber only bar The Piler, wher the Mirour stod,— Here sleihte noman understod,— Thei go be nyhte unto the Myne With pich, with soulphre and with rosine, And whan the Cite was a slepe, A wylde fyr into the depe They caste among the timberwerk, And so forth, whil the nyht was derk, 2180 Desguised in a povere arai Thei passeden the toun er dai. And whan thei come upon an hell, Thei sihen how the Mirour fell, Wherof thei maden joie ynowh, And ech of hem with other lowh, And seiden, “Lo, what coveitise Mai do with hem that be noght wise!” And that was proved afterward, For every lond, to Romeward 2190 Which hadde be soubgit tofore, Whan this Mirour was so forlore And thei the wonder herde seie, Anon begunne desobeie With werres upon every side; And thus hath Rome lost his pride And was defouled overal. For this I finde of Hanybal, That he of Romeins in a dai, Whan he hem fond out of arai, 2200 So gret a multitude slowh, That of goldringes, whiche he drowh Of gentil handes that ben dede, Buisshelles fulle thre, I rede, He felde, and made a bregge also, That he mihte over Tibre go Upon the corps that dede were Of the Romeins, whiche he slowh there.

Bot now to speke of the juise, The which after the covoitise 2210 Was take upon this Emperour, For he destruide the Mirour; It is a wonder forto hiere. The Romeins maden a chaiere And sette here Emperour therinne, And seiden, for he wolde winne Of gold the superfluite, Of gold he scholde such plente Receive, til he seide Ho: And with gold, which thei hadden tho 2220 Buillende hot withinne a panne, Into his Mouth thei poure thanne. And thus the thurst of gold was queynt, With gold which hadde ben atteignt.

Wherof, mi Sone, thou miht hiere, Whan Covoitise hath lost the stiere Of resonable governance, Ther falleth ofte gret vengance. For ther mai be no worse thing Than Covoitise aboute a king: 2230 If it in his persone be, It doth the more adversite; And if it in his conseil stonde, It bringth alday meschief to honde Of commun harm; and if it growe Withinne his court, it wol be knowe, For thanne schal the king be piled. The man which hath hise londes tiled, Awaiteth noght more redily The Hervest, than thei gredily 2240 Ne maken thanne warde and wacche, Wher thei the profit mihten cacche: And yit fulofte it falleth so, As men mai sen among hem tho, That he which most coveiteth faste Hath lest avantage ate laste. For whan fortune is therayein, Thogh he coveite, it is in vein; The happes be noght alle liche, On is mad povere, an other riche, 2250 The court to some doth profit, And some ben evere in o plit; And yit thei bothe aliche sore Coveite, bot fortune is more Unto that o part favorable. And thogh it be noght resonable, This thing a man mai sen alday, Wherof that I thee telle may A fair ensample in remembrance, Hou every man mot take his chance 2260 Or of richesse or of poverte. Hou so it stonde of the decerte, Hier is noght every thing aquit, For ofte a man mai se this yit, That who best doth, lest thonk schal have; It helpeth noght the world to crave, Which out of reule and of mesure Hath evere stonde in aventure Als wel in Court as elles where: And hou in olde daies there 2270 It stod, so as the thinges felle, I thenke a tale forto telle.