Chapter I (1)

Very high is that hill which is the kingdom of heaven; our Lord is the Lion, who lives there above. Though He chose to alight here on earth, the devil, even if he be a crafty hunter, could never know how He came down nor how He dwelt in that humble maiden, Mary by name, who bore Him for the salvation of men.

II, III

Though our Lord was dead, and buried, as was His will, and lay still in a stone until the third day, His father aided Him, so that He arose from the dead, to keep us alive. He watches, according to His will, as a shepherd, and we are the sheep; He will shield us if we hear His word, and go nowhere astray.

THE EAGLE

Nature

I will make known to you the nature of the eagle, as I read about it in a book; how he renews his youth and how he emerges from old age when his limbs are unwieldy and his beak all twisted, and his flight is weak and his eyes dim; hear how he recreates himself. He seeks a well which springs up ever, both by night and by day; over that he flies, and up he soars until he passes through the sixth and the seventh skies and reaches heaven, and hovers as close as he can to the sun. The sun scorches his wings and makes his eyes bright; his feathers fall out because of the heat, and he falls down then into the water to the bottom of the well, where he becomes whole and sound and comes out all new, except that his beak is crooked. Since his beak is twisted, though his limbs are strong, he cannot procure food for himself. Then he goes to a stone and strikes his beak on it and continues to strike it until his beak loses all its crookedness, and at once with his straight bill he seizes what food he likes.

Signification

Man is like unto the eagle,—if you will listen,—old in his secret sins, ere he becomes a Christian. Before he had considered his sins his eyes were murky. Thus he may renew himself if he goes to church, and, there renouncing Satan and every sinful deed, betakes himself to Jesus Christ, who will be his reward. He believes in our Lord Christ, and learns the teachings of the priest, and the mist departs from his eyes while he lingers there. His hope is all fixed upon God, and he learns of His love which, like the sun, again restores his sight. Naked he falls in the font, and comes out all new, except for one little thing. What is that? His mouth is still untrue, his mouth is still unfamiliar with pater noster and creed. If he goes north or if he goes south he will soon discover his need; he will beg a favor from God and thus will make his mouth perfect; so may he gain his soul's food, through the grace of our Lord.

THE WHALE

Nature

The whale is the largest fish that is in the ocean. You would say, if you should see it afloat, that it is an island, that sits upon the sea sand. When this fish, so unwieldy, is hungry he opens his jaws wide, and out of his throat comes a sweet odor, the sweetest thing that is on earth. When other fish perceive it they are glad to draw near; they come and hover in his mouth, unaware of his deceit. Then the whale shuts his jaws, sucking in all these fish. It is only the small ones he thus deceives; the big ones he cannot catch. This fish dwells at the bottom of the ocean, and lives there, always hale and well, until it comes to be the time when storms stir all the sea. Then summer and winter contend, and the whale cannot stay there, because the sea bottom is so turbid, so he rises and lies still, while the weather is so bad. Sailors in the ships driven about on the sea, dreading to die and anxious to live, look around and see this fish, and, believing it is an island, are very happy as they draw near; with all their strength they cast anchor, and go upon the island. By flint and steel they start a fire burning well on this wonder, and warm themselves, and eat and drink. The whale, feeling the fire, sinks them, for he quickly dives down to the bottom of the sea and thus drowns them all.

Signification

This devil is strong in wile and might, as witches are in their craft; he makes men hunger and thirst and have sinful desires; he entices men to him with his breath; whoever follows him finds shame. It is the ones of little faith whom he deceives, not those who are strong and steadfast in flesh and spirit, holding to the true faith. He who listens to the devil's teachings will at last repent it sorely; he who fastens his hope on him will follow him to dim hell.

THE SIREN

Nature

In the sea are many wonders. The mermaid is like a maiden to the waist, but otherwise she is exactly like a fish with fins. This marvel dwells in dangerous places where the water is shallow, and she sinks ships and works harm thus. Merrily this maid sings, and she has many voices,—many and shrill,—but they are all evil, for sailors forget their steering because of her singing, and they slumber and sleep and wake too late; and the ships sink with the confusion, and come up nevermore. Wise men and wary know how to flee, and often escape with uncorrupted heart. By this maiden of whom you have heard, this monster half human and half fish, something is betokened.

Signification

Many men illustrate the meaning of this example: without, they wear the skin of sheep; within, they are wolves wholly; they speak piously, but wicked are their deeds; their deeds are all unlike what their mouths speak. Twofold they are in spirit,—they swear by the cross, by the sun, and by the moon, and they lie both in their speech and in their singing. They deceive thee then; they destroy thy goods with treachery and thy soul with lying.

Translated by M. H. S.

LAPIDARY

DIAMOND, SAPPHIRE, AMETHYST, GERATITE, CHELIDONIUS, CORAL, HELIOTROPE, PEARL, PANTHEROS; SYMBOLISM OF THE CARBUNCLE; SYMBOLISM OF THE TWELVE STONES

EXTRACTS FROM LAPIDARIES[46]

Evax, king of Arabia, sent to Nero, the emperor of Rome, a book which he had written concerning the nature of stones, telling their kinds, their names, their colors, in what lands they are found, and the virtues that they have. Many of their virtues are hidden, but others are well known. Doctors who know the powers of gems find them of great aid in their medicines. No wise man can doubt that God has placed great virtue in stones, as He has in herbs.

Diamond

The diamond is as clear as crystal, but it has also the aspect of steel. It is found in India. Such great hardness it has that neither with iron nor with fire can it be cut, but if it is soaked in the hot blood of a goat, a man can work it on the anvil with a hammer. The sharp splinters which are broken off are used to cut other gems. This stone is no bigger than a hazel-nut. In Arabia there is a kind of diamond, not so hard, which can be cut without goat's blood. It is not so beautiful nor so valuable as the other, although it is larger. A third species comes from Cypress, and a fourth from Greece. Each one has the power of attracting iron. Enchanters use this stone in their enchantments. It gives to the man who carries it strength and virtue; it protects him from bad dreams, from phantoms, from all poisons, and from all hates and discord; it cures madmen, and defends a man against his enemies. It should be set in gold or in silver, and worn upon the left arm.

Sapphire

Sapphire is fit for the fingers of kings; it is resplendent and like the sky when free from clouds; there is no other stone which has greater virtue or beauty. Men call it Syrtites because it is found in the sand of Libya near the Syrtes. The best is that which is found in Turkey, for this is not translucent. It is of such great virtue that it is by right called the gem of all gems. It comforts the body and keeps its members whole; it overcomes envy and treachery, and it drives away fear. It frees a man from prison and looses heavy fetters; it is good for effecting reconciliation, and is better than any other stone for seeing in the water the signs which reveal things hitherto not known. As medicine it is valuable because it cools an internal fever; if a person dissolves it in milk it will cure bad diseases. It is good for the eyes, and for headache, and for disease of the tongue. He who carries it must be chaste.

Amethyst

The amethyst has a purple color, or sometimes is like violet or like drops of wine or like a rose. Some there are which turn almost white, others are like red wine mixed with water. From India it comes; it is easy to work, and it prevents intoxication. It would be precious if it were not so abundant, but it is commonplace since there is so much of it. There are five kinds.

Geratite

Geratite is black. It is of such a nature that if a man opens his mouth and puts the stone under his tongue he will divine what another person thinks of him, and can win any woman's devotion. This stone can be tried as follows: let a man anoint himself with milk and honey, go out into the sunshine where insects swarm, and if he has the stone in his mouth the insects will not attack him; if he removes the stone they will at once sting him.

Chelidonius

Chelidonius is a stone which one finds in the stomach of a swallow. It is not very beautiful, but it surpasses all the beautiful stones in usefulness. It is of ten sorts and of two colors—black and red. The red is good for the frenzy which seizes people who are moon-struck; it restores their sanity to madmen and cures those who are pining away. He who carries this stone will be a good orator and will be much beloved. One must carry it wrapped in linen cloth and suspended under the left arm. The black, if worn in the same way, aids a man to accomplish important things he has undertaken; it is also a help against the threats and rages of kings and princes. The water in which it is washed is helpful to diseased eyes. If wrapped in linen cloth of saffron tint, it drives away fever and restrains the humors which injure the body.

Coral

Coral is a stone which grows in the sea like a tree. It is green there where it grows, but when it is exposed to the air it hardens and becomes red. It is like a bush hardly half a foot high. It is very good to carry about, as say the authors Zoroaster and Metrodorus, for it protects one from lightning and tempest, and if one scatters it on vines or among olive trees, or upon a seeded field, it will be a protection from hail and other storms. It makes fruits multiply, it drives away phantoms, it gives a good beginning and a prosperous conclusion.

Heliotrope

Heliotrope is of such a nature that if one puts it in a basin of water opposite the sun, it makes the sun become red and creates an eclipse. In a little while it makes the water boil up over the basin's edge, and fall like a shower of rain. He who wears this can prophesy many things. It gives a man praise and good health, it stanches the flow of blood, it overcomes poison and treachery. Any one who takes the herb called heliotrope and binds the two together with the proper incantation can walk where he pleases and no one will see him. This stone comes from Ethiopia, from Cypress, and from Africa. It is very much like the emerald, but has red spots.

Pearl

The pearl is found in a shell, and it is called _unio_ (union), because it is always found alone. The wise say that the oyster shells are open at certain times, and they receive the dew of heaven; the morning dews become white and clear pearls, while the evening dews are obscure. The young shells produce clearer pearls than the old ones do. The more dew the shells receive, the larger is the pearl, but no one is ever more than half an ounce in weight. If there is thunder when the dew is received, then the pearls perish. They grow in India and in Great Britain.

Pantheros

Pantheros is of various colors,—black, red, green, gray, purple, and rose color. All these shades appear in combination. Whoever sees it in the morning will not be defeated in battle, that day, nor in any other undertaking. In India there is a beast, of divers colors, called the panther, of whom other beasts are afraid, and this stone is named after him.

Symbolism of the Carbuncle[47]

The carbuncle is red, and surpasses the wonders of all other stones. The books tell us that the gentle carbuncle, fine and clear, is the lord of all stones, the gem of all gems, and has the virtue of precious stones, above all. It is of such superiority, that when he who wears it comes among people, all accord him honor and grace, and rejoice in his coming. The books tell us that the beasts who drink of the stream where carbuncles have been washed, are cured of their malady; and the wretched who in good faith look at this stone are comforted and forget their adversity. By the virtue which God has sent, it soothes the eyes, comforts the heart and the body, and gives man lordship more than do those stones which are larger. Carbuncles are found in Libya in the river of paradise. The book of Moses says that God commanded that the carbuncle should be first in the second row of twelve stones. By night and by day it illumines all, and restores and lightens the heart. Sunlight does not take away any of its great and joy-giving color. Moses tells us that it signifies Jesus Christ, who came into the world to lighten our darkness, and Saint John, speaking of the coming of Jesus Christ, said He is the true Light who gives light to all men and to all the world. Isaiah the prophet said of Him that the people who walked in darkness have seen a great Light. Saint John did not find the carbuncle among the foundations of the celestial kingdom of Jerusalem, for all who desire to behold the carbuncle and the clearness of the true sun must turn to the true light of Jesus Christ.

Symbolism of the Twelve Stones[48]

Twelve stones there are in this world which have great significance. I shall not fail briefly to say what each one signifies. Red jasper signifies love; the green, faith; the white, sweetness. Sapphire means that he who has faith shall reign together with God. Chalcedony, which is the color of fire, shows who will be neighbors with God. Emerald signifies the faith which the Christians have in Him; sardonyx, chastity and humility among the saints; sardius, the sorrows which they had on earth for their love of God; chrysolite, the life celestial that they have after the life terrestrial; beryl, purification, which the saints pronounce to the people. Topaz signifies to us the crown of holy life; chrysoprase, the reward which holy men will hold very dear; and jacinth is a sign of the light which the saints have from the Creator. Amethyst shows the martyrdom which God suffered.

Translated by M. H. S.

HOMILY

CONCERNING MIRACLE PLAYS, GAMES, AND MINSTRELSY

CONCERNING MIRACLE PLAYS, GAMES, AND MINSTRELSY[49]

It is forbidden a clerk in orders to perform or to see miracle plays, for they are sinful gatherings and sights. He may, in church, play the resurrection, showing how God rose, and thus make men believe faithfully that Christ rose in flesh and blood, and he may play without harm the part showing how God was born in Yule night, and thus teach men to believe steadfastly that Christ was born of the Virgin Mary. If he plays parts in the streets or in groves, it seems truly a sinful sight. Saint Isidore bears witness to this, for he says, "These men forsake what they accepted,—God and Christianity, when they take part in such things as miracle plays or in games or tournaments of great price." These are pomps that thou didst forsake when thou didst accept Christianity. At the font the ignorant man says, "I forsake thee, here, Satan, and all thy pomps and thy works." This is the instruction thou hast had as a clerk. Hast thou kept thy promise when thou dost take part in such performances? Thou hast broken thy covenant with God, and dost serve thy sire, Termagant. Saint Isidore says in his writings, "All those who delight in seeing such things, or who lend horse or harness for them, are perilously guilty." If a priest or a clerk lends a vestment which has been hallowed by the sacrament, he, more than others, is to be blamed, for he shall have the infamy which attends sacrilege, and shall be chastised as is right.

Dances, carols, and summer games bring shame in many ways; when thou dost plan to take part in these thou art slothful in God's service, and shalt be punished for thy sin.

What say you of minstrels, all of whom delight in such things? Their deeds are full of peril, and dear neither to God nor to God's house. They would rather hear of a dance or of deeds of boasting and of pride than any good of God in heaven, or other wisdom that may be named. In folly is spent all that they get,—on their dress, their drink, and their meat. And because of such things, I shall tell you what once befell a minstrel. Saint Gregory tells this story:

A minstrel, a goliardys,[50] came once to a bishop's house, and asked for charity. The porter let him enter. At meal time the board was laid; and when the benison should have been said, this minstrel made melody with music loud and high. By report, the bishop was a holy man. He sat down at the table, and should have blessed the food, with a word, but he was so disturbed by the noise of the minstrelsy that he did not say grace, as he usually did, very devoutly.

The bishop complained sorely, and said to all those who were there that he would not put the benison above the grace of charity. He saw well, in spirit, that vengeance was approaching speedily, and said, "Give him his alms, and let him go. Death approaches, which will slay him." The minstrel received charity, and then departed, and as he passed out of the gate, a stone fell down from the wall, and slew him there. That betokened that God was not pleased with what the minstrel did, when he disturbed the devotion of the good man.

This is told for the sake of gleemen, so that they will take some heed as to where it is proper to make music, and also for the sake of those who listen, so that they will not love minstrelsy too dearly, nor have for it such affection that they will worship heaven's King the less.

I shall tell you what I have heard of this bishop, Saint Robert, whose surname is Grossteste of Lincoln. He loved to hear the harp, for it makes the wit of man keen. Next his chamber, beside his study, was his harper's chamber. Many times, by night and by day, he found solace in notes and lays. Some one asked him why he had such delight in minstrelsy, and he told why he held the harper dear: "The virtue of the harp will destroy the fiend's might, and rightly the harp is likened to the cross. Another thing comforts me,—if God has given to a piece of wood the power to make men hear so much joy, even more joy, there must be where God Himself dwells. The harp often reminds me of the joy and bliss where God is. Therefore, good men, you should learn when you hear a gleeman, to worship God with all your might, according as David says in the Psalter, 'in harp, in tabor, and in symphony, worship God; in trumpets and psaltery, in stringed instruments and organs, and in bells ringing, in all these worship heaven's King.' If you do thus, I say boldly, you may hear your minstrelsy."

Translated by M. H. S.

SATIRE

THE SONG OF THE UNIVERSITY OF PARIS

THE LAND OF COCKAYGNE

THE COMPLAINT OF THE HUSBANDMAN

SIR PENNY

THE SONG OF THE UNIVERSITY OF PARIS[51]

Much argument is heard of late,
The subject I'll attempt to state,
A question for dispute, I fear,
That will hang on for many a year.
The student-folk of Paris town
(I speak of those in cap and gown,
Students of art, philosophy,—
In short, "the University,"
And not our old-time learned men)
Have stirred up trouble here again.
Nothing they'll gain, it seems to me,
Except more bitter enmity,
Till there is no peace, day or night.
Does such a state of things seem right?

To give his son a chance to stay
In Paris, growing wise each day,
Is some old peasant's one ambition.
To pay his bills and his tuition
The poor hard-working father slaves;
Sends him each farthing that he saves,
While he in misery will stay
On his scant plot of land to pray
That his hard toil may help to raise
His son to honor and to praise.

But once the son is safe in town
The story then reads upside down.
Forgetting all his pledges now,
The earnings of his father's plow
He spends for weapons, not for books.
Dawdling through city streets, he looks
To find some pretty, loitering wench,
Or idle brawl by tavern bench;
Wanders at will and pries about,
Till money fails and gown wears out.—
Then he starts fresh on the old round;
Why sow good seed on barren ground?
Even in Lent when men should do
Something pleasing in God's view,
Your students then elect to wear
For penitence, no shirts of hair,
But swaggering hauberks, as they sit
Drowning in drink their feeble wit;
While three or four of them excite
Four hundred students to a fight,
And close the University.
(Not such a great calamity!)

Yet, heavens, for one of serious mind
What life more pleasing can you find
Than earnest scholar's life may be?
More pains than precious gems has he,
And while he's struggling to grow wise,
Amusements he must sacrifice,—
Give up his feasting and his drinking,
And spend his time in sober thinking.
His life is just about as merry
As is a monk's in a monastery.
Why send a boy away to school
There to become an arrant fool?
When he should be acquiring sense,
He wastes his time and all his pence,
And to his friends brings only shame,
While they suppose him winning fame.

Translated by Marion E. Markley

THE LAND OF COCKAYGNE[52]

Far in the sea west of Spain is a land called Cockaygne. There is no land except the kingdom of heaven its equal in happiness and goodness; though paradise is joyful and bright, Cockaygne is still fairer. What is there in paradise but grass and flowers and green branches? Though joy and great pleasure are in paradise, yet there is no food but fruit; there is no hall, no bower, no bench, and nothing but water to quench one's thirst. Only two men live there, Enoch and Elias; a wretched life must they lead where no other men dwell.

In Cockaygne is meat and drink, without care or trouble or toil. The meat is dainty; the drink is pure wine at noon and at supper. This land has no peer on earth; verily there is no place under heaven so full of joy and bliss.

In that land is many a sweet sight; it is always day and never night; there is no strife nor quarrel; there is no death, but only lasting life; there is no lack of food nor dress; there is no angry man nor woman; there is no serpent, wolf, nor fox, horse nor colt, ox nor cow; there is no sheep nor swine nor goat nor steed nor stables. There are no flies nor fleas nor other insects in town or bed or house, no serpents nor snails, nor is there thunder, sleet, nor hail, storm, rain, nor wind; there is no blind man nor woman, but everywhere is jest and joy and glee. Well fares it with him who there may dwell.

Rivers flow there, wide and fair, of oil, of milk, of honey, and of wine. Water serves there only two uses,—to look at, and to use for washing. There are many kinds of fruit, and everywhere is solace and delight.

There is a fair abbey of white monks and of gray; there are bowers and halls; the walls are all of pasties, of flesh, of fish, and of rich meats,—the very best a man may eat. Flour cakes are the shingles of church, cloister, bower, and hall. The pinnacles are fat puddings, rich food for princes and kings; men may eat as much as they please, without any danger. All things are in common to both old and young, to strong and weak, to meek and bold.

There is a cloister fair and light, broad and long and beautiful. All the pillars of that cloister are of crystal, with bases and capitals of green jasper and red coral. In the meadow is a tree, most pleasing to the sight. The root is ginger and galingale; the shoots are all of zedoary; the finest maces are the flowers; the rind is sweet smelling cinnamon; and the fruit is clove of goodly taste. Cubebs are not lacking, either. There are roses red of hue, and lilies, also, fair to see. They never fade by day nor by night, this should be a pleasant sight. There are four wells in the abbey, made of triacle and aromatic plants, of balm and also of spiced wine, ever fed by underground streams. Precious stones and gold are there, sapphire, pearl, carbuncle, astrion, emerald, liguros and chrysoprase, beryl, onyx and topaz, amethyst and chrysolite, chalcedony and epetite. There are many birds,—the throstle, thrush, and nightingale, the lark and the woodpecker, and other birds without number, that never cease singing merrily day nor night.

More, however, there is to tell you; geese roasted on the spit fly to that abbey and cry: "Geese, all hot, all hot." They bring plenty of garlick, the best you could ever look for. The larks, that are familiar food, light in a man's mouth, all stewed daintily and powdered with clove and cinnamon. There is never any question of drink, but every one takes enough, yet does not toil.

When the monks go to mass, all the glass windows turn to bright crystal, to give the monks more light. When the masses are all said, the crystal turns again to glass, in the state that it was before.... [The rest of the poem satirizes the morals of the monks.]

Translated by M. H. S.

THE COMPLAINT OF THE HUSBANDMAN[53]

I heard men upon earth make many a moan,
Of how they were harried in their task of tilling:
Good years and grain are both of them gone,
We enjoy here no tales, and have no song to sing.
Now we must work, no way else is known,
I may no longer live by my gleaning.
Yet even a bitterer demand has upgrown,
For ever the fourth penny goes to the king.

Thus we complain of the king and have cares that are cold;
Though we dream of recovery we are ever downcast.
He who has any goods which he hoped he could hold
Learns that what we love most we must lose at the last.

Loath are we to lose what little there is,
And we have our henchmen who will for pay sue.
The hayward[54] bodes harm if we have aught of his,
The bailiff[55] with blows shows how well he can do,
The woodward[56] awaits in the watched wilderness:
Neither riches nor rest will arise for us few.
Thus they pillage the poor, who have little of bliss,
And must sweat at their toil and waste away too.

He must needs waste away, whatever he swore,
Who hath not a hood his own head to hide.
Thus will walks in the land, and law is no more,
And picked from the poor is the persecutor's pride.

Thus they pillage the poor and pick them all clean,
And the rich men are ruling without any right;
Their lands and their people all lie very lean,
Through demands of the bailiffs such sorrows alight.
Men of religion[57] are abject and mean
As are baron and bondman,[58] the clerk and the knight.
Thus will walks in the land and sorrow is seen,
Falsehood grows fat and mars all with his might.

He stands still in a spot and shows a stern soul,
Who makes beggars wander with long staves and bags;
Thus we are hunted from hall and from hole,
And those who wore robes are now wearing rags.

And then come the beadles[59] with many a boast:
"Supply me with silver for the green wax,[60]
Thou art set down in my writ as thou thyself know'st,"
Yet more than ten times have I paid my tax.
Then I must furnish hens for the roast,
And fairly, each fish day, have lamprey and lax.[61]
If I go to the market, I lose, at the most,
Though I sell my bill[62] and my big axe.

I may place my pledge well if I will,
Or sell my corn when it's green as the grass;
Yet I am a foul churl, though they have their fill;
What I've saved all the year I must spend at this pass.

Needs must I spend what I've saved from of yore,
Against the coming of catchpoles I must take care;

The master beadle comes in like a brutish boar
And says he will make my dwelling all bare,
So then I must bribe him, with one mark or more,
Although I at the set day should sell my own mare;
Thus the green wax grieves us neath our garments poor,
So that men hunt us as hound does the hare.

They hunt us as hound does a hare on a hill;
Since I took to the land such woe I've been taught.
The beadles have never had quite all their fill,
For they slip away, and it's we who are caught.

Thus I catch and I carry cares that are cold,
Since I have had cottage and reckoning to keep.
To seek silver for the king, my seed I have sold,
And my land has lain fallow and learned how to sleep.
Since they took my fair cattle away from the fold,
When I think of old joys I am ready to weep;
Thus are bred so many of these beggars bold,
And our rye is rotten and rank ere we reap.

Rank is our rye and rotten in the straw,
Because of foul weather by brook and by shore;
Thus wakes in this world the worst woe men e'er saw,
As well waste all away, as work thus evermore.

Translated by M. H. S.

SIR PENNY[63]

On earth there is a little thing
That reigns as does the richest king,
In this and every land;
Sir Penny is his name, we're told,
He compels both young and old
To bow unto his hand.

Popes and kings and emperors,
Bishops, abbots, too, and priors,
Parson, priest, and knight,
Barons, earls, and dukes, also,
Gladly in his service go,
Both by day and night.

Sir Penny changes a man's mood
And makes him, often, don his hood
And rise and stand again.
Men honor him with reverence
And give utmost obedience
Unto that little swain.

In the king's court it is no gain
Against Sir Penny to complain,
So great is he in might;
He is so witty and so strong
That be a matter ever so wrong
He will make it right.

With Penny women may be won
By those men they once did shun,
As often may be seen;
Long with him they will not chide,
For he can help them trail aside,
In good scarlet and green.

He may buy both heaven and hell
And everything there is to sell,
Such grace he has on earth.
He may loose and he may bind;
The poor are ever put behind,
When he comes to a place.

When he begins to take control,
He makes meek the cruel soul
And weak who bold has been;
All men's needs are quickly sped,
Without pledge or bail to dread,
Where he is go-between.

The justices he makes so blind
They are unable right to find
Or even truth to see;
To give judgment they are loath,
If it should make Sir Penny wroth,
For dear to them is he.

Where strife was, Penny soon makes peace;
From anger he will bring release,
As long as men will spend;
Of foes he makes friends most true,
His counsel they will never rue
Who have him for friend.

That lord is set above us all
And richly served within the hall
At the festal board;
The more he gives men plenteously,
The more beloved always is he,
And, by a host, adored.

He makes many be forsworn
Who in body and soul are made forlorn
By following after him.
Other god they will not have,
Except that little and round knave,
To end their sorrows grim.

On him alone they set their hearts,
And no man from his love departs,
Neither for good nor ill.
All that he will on earth have done
Is granted soon by everyone
According to his will.

Penny is a good fellow;
Men greet him in deed and word, also,
Whenever he comes near;
He is not welcomed as a guest,
But always served with what is best,
A soft seat and good cheer.

Whoever falls in any need,
With Penny's help will win good speed,
Whatever may betide;
He that is Penny's friend, withal,
Shall have his will in steed and stall
When others are set aside.

Sir Penny gives men richest weeds,
And many men may ride his steeds
In this world so wide.
In every game and every play
The mastery is given aye
To Penny for his pride.

Sir Penny always wins the prize
Wherever towers and castles rise
By town or country way;
Without either spear or shield
He is the best in wood or field,
Most stalwart in the fray.

In every place this truth is seen,
Sir Penny rules both great and mean;
Most masterful is he;
And all is as he does command;
Against his will no man dare stand,
Neither on land or sea.

Sir Penny's counsel gives great aid
To those who have his law obeyed,
As the assizes show.
He lengthens life and saves from death,
But love him not o'er well, God saith,
For covetousness is woe.

If thou shouldst chance treasure to win,
Delight thee not too much therein,
Nor proud nor haughty be;
But spend all as a Christian can,
So that thou mayst love God and man
In perfect charity.

God grant us grace, with heart and will,
The goods that he is giving, still
Well and wisely to spend;
And our lives here so to lead,
That we may have His bliss for meed,
Ever without an end.

Translated by M. H. S.

LAY

SIR ORFEO

SIR ORFEO[64]