Chapter VI: Appendix (4)

Listen to the equity of Earl Simon: when the royal party would
be satisfied only with his head and his life, nor would allow
his head to be redeemed, but would have it cut off, by whose
confusion they hoped the body of the people should be confounded,
[190] and the greatest part of the state brought into danger,
so that the most grievous ruin would immediately follow;--may
it be very long before this happen!--Stephen, by divine grace,
bishop of Chichester, groaning deeply for the immense evils which
were then impending, (without exaggeration,) the two parties
being persuaded to treat of a peace, received this answer from
the Earl: “Choose the best men, who have a lively faith, [200]
who have read the decretals, or who have taught, in a becoming
manner, theology and sacred wisdom, and who know how to rule the
Christian faith, whatever they may resolve by sound doctrine, or
whatever they may have the courage to decree, they shall find us
ready to agree to what they shall dictate, in such a manner as
that we may escape the stigma of perjury, and keep the league as
children of God.” Hence it may easily be understood by those who
swear, and show little reluctance to despise what they swear,
receding quickly from it although they swear to what is right,
[210] and not rendering whole what they have promised to God,
with how much care they ought to keep their oath, when they see
a man neither avoiding torment nor death on account of his oath,
which was made not inconsiderately, but for the reformation of
the fallen state of the English nation, which the fraud of an
inveterate enemy had violated. Behold Simon, obedient, despises
the loss of property, submitting himself to punishment, rather
than desert the truth, proclaiming to all men openly by his deeds
more than by his words, [220] that truth has nothing in common
with falsehood. Woe to the perjured wretches who fear not God!
denying him for the prospect of an earthly reward, or for fear of
imprisonment or light punishment; the new leader of the journey
teaches to bear all that the world may inflict on account of
truth, for it is this which can give perfect liberty. For the
Earl had first pledged his oath that whatever the zeal of the
wise had provided for the reformation of the King’s honour, [230]
and for the repression of wandering error, at Oxford, he would
steadfastly keep it, and would not change the law then ordained,
knowing that such canonical constitutions, and such catholic
ordinances for the pacific conservation of the kingdom, on
account of which he had before sustained no slight persecution,
were not to be despised; and because he had sworn to hold them
firmly, unless the most perfect doctors of the faith should say,
[240] that the jurators might be absolved, who had before taken
such oath, and that no further account was to be made of what
they had sworn. Which, when the said bishop recited to the king,
and perhaps the artificer of fraud was standing by, the voice of
the crowd of arrogant courtiers was raised high, “See now the
soldier is to give way to the sayings of clerks! The military
order subjected to clerks is debased!” Thus the wisdom of the
Earl was despised; and Edward is said to have answered thus:
[250] “They shall have no peace unless they all put halters about
their necks, and deliver themselves up to us to be hanged, or
to be drawn.” What wonder if the Earl’s heart was then moved,
when nothing but the pain of the stake was prepared for him? He
offered what he ought to do, but he was not listened to; the king
rejected measure, forgetting what was good for him. But, as the
event of the matter next day taught him, the measure which he
then refused, afterwards was not to be had. In the evening was
derided the Earl’s devotion, [260] the shock of which, next day,
was found to be victorious. This stone, long rejected from the
doorway, was afterwards fitted to the two walls. The division
of England was on the verge of desolation, but the corner-stone
was there as a help to the division, the truly singular religion
of Simon. The faith and fidelity of Simon alone becomes the
security of the peace of all England; he humbles the rebellious,
raises those who were in despair, [270] reconciling the kingdom,
repressing the proud. And how does he repress them? certainly not
by praising them; but he presses out the red juice in the hard
conflict; for truth obliges him to fight, or to desert the truth,
and prudently he chooses rather to devote his right hand to the
truth, and by the rough way, which is joined to probity, by the
harder and shorter way which is unpleasant to the proud, to
obtain the reward which is given to those who use force, than to
displease God by shrinking, [280] and to promote the designs of
bad men by flight. For some men had studied to erase the name of
the English, whom they had already begun to regard with hatred,
against whom God opposed a medicine, since he did not desire
their sudden ruin.

Hence let the English learn to call in strangers, if they wish to
be exiled by strangers. For these when they wish to enlarge their
own glory, and wish their own memory to stand always, study to
associate with themselves very many of their own nation, [290]
and by degrees to make them the principal nobles; and thus grows
the confusion of the natives, with indignation and bitterness of
heart, when the chief men of the kingdom feel themselves to be
beaten down by those who make themselves their equals, taking
from them the things which ought to appertain to them, growing by
the things by which they used to grow. The King ought to honour
with escheats and wards his own people, who can help him in
various ways, who, by as much as they are more powerful by their
own strength, [300] are so much the more secure in all cases.
But those who have brought nothing, if they are enriched by his
goods, if they are made great who were of no account, such men,
when they begin to grow, always go on climbing till they have
supplanted the natives; they study to avert the prince’s heart
from his own people, that they may strip of glory those whose
ruin they are seeking. And who could bear such things patiently?
Therefore let England learn prudently to have a care, lest such a
perplexity should happen any more, [310] lest such an adversity
should fall upon the English. The Earl studied to obviate this,
because it had gained too much head, like a great sea, that could
not be dried by a small effort, but must be forded by a great
assistance from God. Let strangers come to return quickly, like
men of a moment, but not to remain. One of the two hands aids
the other, neither of them bearing more really the grace which
belongs to both; let it help, and not injure, by retaining its
place. [320] Each thing would avail its own possessor if they
come so; the Frenchman by doing good to the Englishman, and not
seducing by a flattering face, nor the one withdrawing the goods
of the other; but rather by sustaining his own portion of the
burden. If his own interest had moved the Earl, he would neither
have had any other zeal, nor would he have sought with all his
power for the reformation of the kingdom, but he would have aimed
at power, he would have sought his own promotion only, and made
his first object the promotion of his friends, [330] and would
have aimed at enriching his children, and would have neglected
the weal of the community, and would have covered the poison
of falsehood with the cloak of duplicity, and would thus have
deserted the faith of Christianity, and would have subjected
himself to the retribution of fearful punishment, nor would he
have escaped the weight of the tempest, And who can believe that
he would give himself to death, that he would sacrifice his
friends, in order that he might thus raise himself high? If those
who hunt after honour cover their object cunningly; [340] always
meditating at the same time how they may avoid death; none love
more the present life, none choose more eagerly a position devoid
of danger. They who thirst after honours dissimulate their aim,
they make themselves cautiously the reputation which they seek.
Not so the venerable Simon de Montfort, who, like Christ, offers
himself a sacrifice for many; Isaac does not die, although he
is ready for death; it is the ram which is given to death, and
Isaac receives honour. Neither fraud nor falsehood promoted the
Earl, [350] but the Divine grace which knew those whom it would
help. If you consider the time and the place of the conflict, you
will find that they promised him a defeat rather than victory;
but God provided that he should not succumb. He does not take
them on a sudden by creeping stealthily by night; but he fights
openly when day is come. So also the place was favourable to
his enemies, that thus it might appear plainly to all to be the
gift of God, that victory departed from him who put his trust
in himself. [360] Hence let the military order, which praises
the practice of the tournament, that so it may be made expert at
fighting, learn how the party of the strong and skilful was here
bruised by the arms of those who were feeble and unpractised:
that he may confound the strong, God promotes the weak, comforts
the feeble, lays prostrate the firm. Thus let no one now presume
to trust in himself; but if he know how to place his hope in
God, he may take up arms with constancy, nothing doubting, [370]
since God is a help for those who are on the side of justice.
Thus it was right that God should help the Earl, for without God
he could not overcome the enemy. Of whom should I call him the
enemy?--of the Earl alone? or should I recognise him as the enemy
of the English and of the whole kingdom?--perhaps also of the
Church, and therefore of God? And if so, how much grace ought he
to have? He failed to deserve grace who trusted in himself, and
he did not merit to be helped who did not fear God. Thus falls
the boast of personal valour, [380] and so for evermore praised
be the Lord God of vengeance! who gives aid to those who are
destitute of force, to a few against many, crushing fools by the
valour of the faithful; who sits on a throne in heaven above,
and by his own strength treads upon the necks of the proud,
bowing the great under the feet of the less. He has subdued
two kings and the heirs of kings, whom he has made captives,
because they were transgressors of the laws; and he has turned
to shame the pomp of knighthood with its numerous retinue; [390]
for the barons employed on the sons of pride the arms, which,
in their zeal for justice, they had taken up in the cause of
the kingdom, until victory was given them from heaven, with a
great glory that was not expected. For the bow of the strong was
then overcome, and the troop of the weak was established with
strength; and we have said that it was done by heaven, lest any
one should boast of it; let all the honour, on the contrary, be
given to Christ, in whom we believe! For Christ at once commands,
conquers, reigns! [400] Christ delivers his own, to whom he has
given his promise. We pray God to grant that the minds of the
conquerors may not attribute their success to themselves, and let
what Paul says be observed by them, “He who would be joyful, let
him be joyful in God.” If any one of us indulge in vain glory,
may God be indulgent to him, and not angry! and may he make our
party cautious in future; lest deeds be wanting, may they make
themselves a wall! May the power of the Almighty perfect what it
has begun, [410] and restore to its vigour the kingdom of the
English people! that glory may be to himself, and peace to his
elect, until they be in the country where he shall lead them.
O Englishmen! read this concerning the battle of Lewes! by the
influence of which you are saved from destruction: for if victory
had gone over to those who are now vanquished, the memory of the
English would have lain in disgrace.

To whom shall the noble Edward be compared? Perhaps he will be
rightly called a leopard. If we divide the name, it becomes a
lion and a pard:--[420] a lion, for we have seen that he was not
slow to meet the strongest; fearing the attack of none; making
a charge in the thick of the battle with the most unflinching
bravery, and as though at his will, and wherever he went, as
if, like Alexander, he would soon subdue the whole world, if
the mutable wheel of Fortune would but stand still; in which,
although he stand at the top, let him know that his fall is near
at hand, and that he who reigns like a lord will not reign long.
Which, in fact, has happened to the noble Edward, [430] who has
manifestly fallen from his unstable position. He is a lion by his
pride and by his ferocity; by his inconstancy and changeableness
he is a pard, not holding steadily his word or his promise, and
excusing himself with fair words. When he is in a difficulty, he
promises just what you will; but as soon as he has escaped the
danger, he forgets his promise. Witness Gloucester, where, as
soon as he was out of the difficulty, he revoked immediately what
he had sworn. The treachery or falseness by which he gains his
ends [440] he calls prudence; the way by which he arrives at his
object, be it ever so crooked, is reputed to be straight; when
wrong serves his purpose, it is called right; he calls lawful
whatever he wills, and thinks himself absolved from the law,
as though he were greater than a king: for every king is ruled
by the laws which he enacts. King Saul was deposed, because he
brake the laws; and we read that David was punished, as soon as
he did contrary to the law; hence, therefore, let him who reads
know, that he cannot reign who does not keep the law; [450]
nor ought they, whose province it is to do so, to elect such a
man for their king. O Edward! thou desirest to be made a king
without law; they would be truly miserable who were ruled by
such a king! For what is more just than law, by which all things
are ruled? and what more true than justice, by which all things
are administered? If thou wouldest have a kingdom, reverence the
laws; they are but rough roads, which are opposed to law, rough
and crooked roads which will not lead thee to thy journey’s end;
but if thou keepest the laws, they shine like a lamp. Therefore
avoid and detest treachery; [460] labour after truth and hate
falsehood. Although treachery may flourish, it cannot bear fruit;
the Psalm may teach thee this; God says to the faithful of the
earth, “They are my eyes, and it is my will that they shall sit
with me at the end of time.” Observe how little thou hast gained
by thy treachery at Northampton; the heat of deceit does not warm
like fire. If you will compare treachery to fire, feed studiously
such fire with straw, which ceases to glow as soon as it is burnt
up, [470] and is consumed almost as soon as kindled. So passeth
away vanity which hath no roots; rooted truth is not subject to
vicissitudes: therefore let that alone be permitted thee which is
lawful, and let not what the double man shall say please thee.
A prince shall project things which are worthy of a prince:
therefore take the law under thy protection, which will make thee
worthy to govern many, worthy of the principality, of the aid of
many, and of a numerous retinue. And why lovest thou not those
of whom thou desirest to be king? [480] Thou choosest not to
profit them, but only to govern. He who seeks only his own glory,
everything that he governs is ruined by his pride. Thus recently
the whole which thou governest has been ruined; the glory which
alone thou soughtest is past.

Lo! we are touching the root of the perturbation of the kingdom
of which we are speaking, and of the dissension of the parties
who fought the said battle. The objects at which these two
parties aimed were different. The king, with his, wished thus
to be free: [490] and so [it was urged on his side] he ought
to be; and he must cease to be king, deprived of the rights of
a king, unless he could do whatever he pleased; it was no part
of the duty of the magnates of the kingdom to determine whom he
should prefer to his earldoms, or on whom he should confer the
custody of castles, or whom he would have to administer justice
to the people, and to be chancellor and treasurer of the kingdom.
He would have every one at his own will, and counsellors from
whatever nation he chose, [500] and all ministers at his own
discretion; while the barons of England are not to interfere with
the king’s actions, the command of the prince having the force
of law, and what he may dictate binding upon every body at his
pleasure. For every earl also is thus his own master, giving to
every one of his own men both as much as he will, and to whom he
will; he commits castles, lands, revenues, to whom he will; and
although he be a subject, the king permits it all. Which, if he
do well, is profitable to the doer; [510] if not, he must himself
see to it; the king will not hinder him from injuring himself.
Why is the prince worse in condition, when the affairs of the
baron, the knight, and the freeman, are thus managed? Therefore
they aim at making the king a slave, who wish to diminish his
power, to take away his dignity of prince; they wish by sedition
to reduce captive into guardianship and subjection the royal
power, and to disinherit the king, [520] that he shall be unable
to reign so fully as hitherto have done the kings who preceded
him, who were in no respect subjected to their people, but
administered their own affairs at their will, and conferred what
they had to confer according to their own pleasure. This is the
King’s argument, which has an appearance of fairness, and this is
alleged in defence of the right of the kingdom.

But now let my pen turn to the other side:--let me describe the
object at which the barons aim; and when both sides have been
heard, let the arguments be compared, [530] and then let us
come to a final judgment, so that it may be clear which side is
the truest. The people is more prone to obey the truer party.
Let therefore the party of the barons speak for itself, and
proclaim in order by what zeal it is led. Which party in the
first place protests openly, that it has no designs against the
kingly honour; nay, it seeks the contrary, and studies to reform
and magnify the kingly condition; just as if the kingdom were
ravaged by enemies, [540] then it would not be reformed without
the barons, who would be the capable and proper persons for this
purpose; and should any one then hang back, the law would punish
him as one guilty of perjury, a traitor to the king, who owes
to his lord, when he is in danger, all the aid he can give to
support the king’s honour, when the kingdom is as it were nigh
its end by devastation.

The adversaries of the king are enemies who make war upon him,
and counsellors who flatter the king, who seduce their prince
with deceitful words, [550] and who lead him into error by their
double tongues: these are adversaries worse than those who are
perverse; it is these who pretend to be good whilst they are
seducers, and procurers of their own advancement; they deceive
the incautious, whom they render less on their guard by means of
things that please them, whereby they are not provided against,
but are considered as prudent advisers. Such men can deceive more
than those who act openly, as they are able to make an outward
appearance of being not hostile. What if such wretches, and such
liars, [560] should haunt the prince, capable of all malice, of
fraud, of falsehood, excited by the spurs of envy, should seek
to do that extreme wickedness, by which they should sacrifice
the privileges of the kingdom to their own ostentation, that
they should contrive all kinds of hard reasons, which by degrees
should confound the commonalty, should bruise and impoverish the
mass of the people, and should subvert and infatuate the kingdom,
so that no one could obtain justice, [570] except he who would
encourage the pride of such men as these by large supplies of
money; who could submit to the establishment of such an injury?
And if such, by their conduct, should change the state of the
kingdom; if they should banish justice to put injustice in its
place; if they should call in strangers and trample upon the
natives; and if they should subdue the kingdom to foreigners; if
they should not care for the magnates and nobles of the land, and
should place contemptible persons over them; and if they should
overthrow and humiliate the great; [580] if they should pervert
and turn upside-down the order of things; if they should leave
the measures that are best, to advance those which are worst;--do
not those who act thus devastate the kingdom? although they do
not make war upon it with arms from abroad, yet they fight with
diabolical arms, and they violate, in a lamentable manner, the
constitution of the kingdom; although not in the same manner
[as a foreign enemy], yet they do no less damage. Whether the
king, seduced to give his consent, not perceiving the design,
should approve measures so destructive to the kingdom; [590] or
whether the king should follow such an injurious course with
an ill design of setting his own power above the laws, abusing
his strength to please his own will; if thus or otherwise the
kingdom be wasted, or the kingdom be finally left destitute,
then the magnates of the kingdom are bound to look to it, that
the land be purged of all errors. To whom if such a purgation of
errors belongs, if such a provision belongs to them to regulate
customs, how can it otherwise than appertain to them [600] to
look out that no evil may happen which would be injurious?
Which, after it has happened, they ought to remove, lest by a
sudden occurrence it give those who do not provide against it
cause to grieve. Thus, in order that no one of the aforesaid
things may happen, which may hinder the form of peace and good
customs, but that the zeal of the experienced men may find what
is most expedient for the utility of the many, why is a reform
not admitted, with which no corruption shall be mixed? For the
king’s clemency and the king’s majesty [610] ought to approve the
endeavours, which so amend grievous laws that they be milder,
and that they be, while less onerous, more pleasing to God. For
the oppression of the commons pleaseth not God, but rather the
commiseration whereby the commons may have time to think upon
God. Pharaoh, who so afflicted the people of God, that they could
with difficulty repair to the oracle which he had appointed to
Moses, was afterwards so punished, that he was obliged to dismiss
Israel against his will; and when he thought to catch them after
they were dismissed, [620] he was drowned whilst he thought to
run through the deep. Solomon was unwilling to bruise Israel, nor
would he reduce to servitude any one of the race; because he knew
that it was God’s people over whom he reigned; and he feared to
hurt the imprint of God; and he praises mercy more than judgment,
and the peace of a true father more than execution.

Since it is clear that the barons have a right of doing all this,
it remains to answer the king’s arguments. The king wishes to
be free by the removal of his guardians, [630] and he will not
be subject to his inferiors, but be placed over them; he will
command his subjects and not be commanded; he will be humiliated
neither to himself nor to those who are his officers. For the
officers are not set over the king; but on the contrary they are
rather the noble men who support the law. Otherwise there would
not be one king of one state, (?) but they would reign equally to
whom the king was subject. Yet this inconvenience also, though it
seem so great, with the assistance of God, is easily solved: for
we believe that God wills truth, [640] through whom we dissolve
this doubt as follows. He is said to be, and is in truth, one
king alone, by whom the universe is ruled in pure majesty; who
neither wants help whereby he may reign, nor even counsel, in as
much as he cannot err. Therefore, all-powerful and all-knowing,
he excels in infinite glory all those to whom he has given to
rule and, as it were, to reign under him over his people, who
may fail, and who may err, and who cannot avail by their own
independent strength, [650] and vanquish their enemies by their
own valour, nor govern kingdoms by their own wisdom, but in an
evil manner wander in the track of error. They want help which
should assist them, and counsel which should set them right. Says
the king, “I agree to thy reasoning; but the choice of these must
be left to my option; I will associate with myself whom I will,
by whose support I will govern all things; and if my ministers
should be insufficient, [660] if they want sense or power, or if
they harbour evil designs, or are not faithful, but are perhaps
traitors, I desire that you will explain, why I ought to be
confined to certain persons, when I might succeed in obtaining
better assistance?” The reason of this is quickly declared, if it
be considered what the constraint of the king is: all constraint
does not deprive of liberty, nor does every restriction take away
power. Princes desire free power; [670] those who reign decline
miserable servitude. To what will a free law bind kings?--to
prevent them from being stained by an adulterated law. And this
constraint is not one of slavery, but is rather an enlarging of
the kingly faculty. Thus the king’s child is kept from being
hurt; yet he is not made a slave when he is thus restricted. Nay,
the very angels are restricted in this manner, who are confirmed
from becoming apostates. For, that the Author of all things
cannot err, [680] that He who is the beginning of all things
cannot sin, is not impotence, but it is the highest degree of
power, the great glory of God and his great majesty. Thus, he who
may fall, if he be kept from falling, so that he may live free
from danger, he reaps advantage from such keeping, nor is such
a support slavery, but it is the safeguard of virtue. Therefore
that there be permitted to a king all that is good, but that he
dare not do evil,--this is God’s gift. They who keep the king
from sinning when he is tempted, [690] they serve the king, to
whom he should be grateful, that they deliver him from being made
a slave; so that those by whom he is led do not overcome him. But
he who should be in truth a king, he is truly free if he rule
rightly himself and the kingdom; let him know that all things are
permitted him which are in ruling convenient to the kingdom, but
not such as destroy it. It is one thing to rule according to a
king’s duty, and another to destroy by resisting the law. The law
receives its name from binding (_a ligando_), [700] which is so
perfectly said of liberty, whereby it is served gratefully. (?)

Let every king bear in mind that he is a servant of God; let him
love that only which is pleasing to Him; and let him seek His
glory in reigning, not his own pride in despising his peers. A
king who wishes his subject kingdom to yield obedience to him,
let him render his duty to God in other things truly; let him
know that obedience is not owing to him who denies the service
in which he is bound to God. Again, let him know that the people
is not his but God’s; [710] and that it is profitable to him as
his help: and that he who for a short period is placed over the
people, soon, closed in marble, will be buried in the earth.
Towards them let him make himself as one of them; let him regard
David joining the dance of the maids. I wish one similar to David
may succeed the king--a prudent and humble man, who would not
injure his people; in truth, who would not hurt the people which
is subjected to him, but would exhibit towards them a loving
regard, and would aim at their prosperity; [720] the commons
would not allow him to suffer wrong. It is hard to love one who
does not love us; it is hard not to despise one who despises us;
it is hard not to resist one who ruins us; we naturally applaud
him who favours us. It is not the part of a prince to bruise, but
to protect; neither is it the part of a prince to oppress, but
rather to deserve the favour of his people by numerous benefits
conferred upon them, as Christ by his grace has deserved the
love of all. If a prince love his subjects, he will necessarily
be repaid with love; [730] if he reign justly, he will of a
necessity be honoured; if the prince err, he ought to be recalled
by those whom his unjust denial may have grieved, unless he be
willing to be corrected; if he is willing to make amends, he
ought to be both raised up and aided by these same persons. Let
a prince maintain such a rule of reigning, that it may never
be necessary for him to avoid depending on his own people. The
ignorant princes who confound their subjects, will find that
those who are unconquered will not thus be tamed. If a prince
should think [740] that he alone has more truth, more knowledge,
and more intelligence than the whole people, that he abounds more
in grace and the gifts of God, if it be not presumption, but it
be truly so, then his instruction will visit the true hearts
of his subjects with light, and will instruct his people with
moderation.

We instance Moses, David, Samuel--each of whom we know to have
been a faithful prince; who suffered many things from their
subjects, [750] and yet for their deserts they did not cast
them off, nor set strangers over them, but governed by means
of those who were their own people. “I will place thee over a
greater people; and I will slay this people” saith God. “I had
rather die, than this people should perish,” answered kind Moses,
who was worthy to govern. And thus a wise prince will never
reject his people, but an unwise one will disturb the kingdom.
Wherefore, if a king is less wise than he ought to be, [760]
what advantage will the kingdom gain by his reign? Is he to seek
by his own opinion on whom he should depend to have his failing
supplied? If he alone choose, he will be easily deceived, who
is not capable of knowing who will be useful. Therefore let the
community of the kingdom advise; and let it be known what the
generality thinks, to whom their own laws are best known. Nor are
all those of the country so uninstructed, as not to know better
than strangers the customs of their own kingdom, [770] which have
been bequeathed from father to son. They who are ruled by the
laws, know those laws best; they who experience them are best
acquainted with them; and since it is their own affairs which are
at stake, they will take more care, and will act with an eye to
their own peace. They who want experience can know little; they
will profit little the kingdom who are not stedfast. Hence it may
be collected, that it concerns the community to see what sort of
men ought justly to be chosen for the utility of the kingdom;
they who are willing and know how, [780] and are able to profit
it, such should be made the councillors and coadjutors of the
king; to whom are known the various customs of their country;
who feel that they suffer themselves when the kingdom suffers;
and who guard the kingdom, lest, if hurt be done to the whole,
the parts have reason to grieve while they suffer along with it;
which rejoice, when it has cause to rejoice, if they love it.
Let us call attention to the noble judgment of King Solomon: she
who did not feel horror at the cruelty of dividing the infant,
[790] because she did not feel for it, and wanted maternal love,
shewed, as the king testified, that she was not its mother:
therefore let a prince seek such [councillors] as may condole
with the community, who have a motherly fear lest the kingdom
should undergo any sufferings. But if any one be not moved by
the ruin of the many--if he alone obtain what pleas he will--he
is not fitted to rule over the many, since he is entirely
devoted to his own interest, and to none other. A man who feels
for others, is agreeable to the community; [800] but a man who
does not feel for others, who possesses a hard heart, cares not
if misfortunes fall upon the many--such walls are no defence
against misfortunes. Therefore, if the king has not wisdom to
choose by himself those who are capable of advising him, it is
clear, from what has been said, what ought then to be done. For
it is a thing which concerns the community to see that miserable
wretches be not made the leaders of the royal dignity, but the
best and chosen men, and the most approved that can be found.
For since the governance of the kingdom is either the safety or
perdition of all, [810] it is of great consequence who they are
that have the custody of the kingdom; just as it is in a ship;
all things are thrown into confusion if unskilful people guide
it; if any one of the passengers belonging to it who is placed
in the ship abuse the rudder, it matters not whether the ship
be governed prosperously or not. So those who ought to rule the
kingdom, let the care be given to them, if any one of the kingdom
does not govern himself rightly; he goes on a wrong path which
perhaps he has himself chosen. The affairs of the generality
are best managed [820] if the kingdom is directed in the way of
truth. And, moreover, if the subjects labour to dissipate their
property, those who are set over them may restrain their folly
and temerity, lest by the presumption and imbecility of fools,
the power of the kingdom be weakened, and courage be given to
enemies against the kingdom. For whatever member of the body
be destroyed, the strength of the body is diminished thereby.
So if it be allowed even that men may abuse what belongs to
themselves, [830] when it be injurious to the kingdom, many
immediately after following also the injurious liberty, will so
multiply the wildness of error, that they will ruin the whole.
Nor ought it properly to be named liberty, which permits fools
to govern unwisely; but liberty is limited by the bounds of the
law; and when those bounds are despised, it should be reputed as
error. Otherwise you will call a raving madman free, although
he be at enmity with everything like prosperity. Therefore the
king’s argument concerning his subjects, [840] who are ruled
at their own choice by whom they will, is by this sufficiently
answered and overthrown; since every one who is subject, is ruled
by one who is greater. Because we say that no man is permitted
all that he will, but that every one has a lord who may correct
him when erring, and aid him when doing well, and sometimes
raises him up when he is falling. We give the first place to
the community: we say also that the law rules over the king’s
dignity; for we believe that the law is the light, [850] without
which we conclude that he who rules will wander from the right
path. The law whereby is ruled the world and the kingdoms of the
world, is described as being of fire; which contains a mystery
of deep meaning: it shines, burns, warms; shining, it hinders
the wanderer from quitting his right path; it avails against the
cold; it purges and burns to cinders some things; it softens what
is hard, and what had been raw the fire cooks; it takes away
numbness, and it does many other good things. The sacred law is
equally serviceable to the king. Solomon asked for this wisdom;
[860] its friendship he sought with all his might. If the king
want this law, he will wander from the right track; if he does
not hold it, he will err foully; its presence gives the power of
reigning rightly, and its absence overturns the kingdom. This
law speaks thus, “Kings reign through me; through me justice is
shown to those who make laws.” No king shall alter this firm law;
but by it he shall make himself stable when he is variable. If
he conform to this law, he will stand; [870] and if he disagree
with it, he will waver. It is said commonly, “As the king wills,
so goes the law:” but the truth is otherwise, for the law stands,
but the king falls. Truth and charity and the zeal of salvation,
this is the integrity of the law, the regimen of virtue; truth,
light, charity, warmth, zeal burns; (?) this variety of the law
takes away all crime. Whatever the king may ordain, let it be
consonant to these; for if it be otherwise, the commonalty will
be made sorrowful; the people will be confounded, if either the
king’s eye want truth, [880] or the prince’s heart want charity,
or he do not always moderately fulfil his zeal with severity.

These three things being supposed, whatever pleases the king
may be done; but by their opposites the king resists the law.
However, kicking against it does not hurt the prick; thus the
instruction which was sent from heaven to Paul teaches us. Thus
the king is deprived of no inherited right, if there be made a
provision in concordance with just law. For dissimulation shall
not change the law, [890] whose stable reason will stand without
end. Wherefore if anything that is useful has been long put off,
it is not to be reprehended when adopted late. And let the king
never set his private interest before that of the community;
as if the salvation of all yields to him alone. For he is not
set over them in order to live for himself; but that his people
who is subject to him may be in safety. You must know that the
name of king is relative; you should know also that the name is
protective; wherefore he cannot live for himself alone [900] who
ought by his life to protect many. He who will live for himself,
ought not to be set over others, but to live separately from
them that he may be alone. It is the glory of a prince to save
very many; to inconvenience himself in order to raise many up.
Let him not therefore allege his own profit, but have regard to
his subjects in whom he is trusted. (?) If he work the salvation
of the kingdom, he acts the part of a king; whatever he does
contrary to this, he fails in that point. The true province of
a king is sufficiently clear from these arguments; [910] that
he is ignorant of the condition of a king who is occupied only
with his own affairs. For true charity is as it were contrary
to self-interest, and an indissoluble league to the community,
melting like fire everything that is near, as is done with wood
which they subject to the active fire to increase it, and then
in return it is taken away to decrease it. Therefore if the
prince will be warm with charity as much as possible towards the
community, if he shall be solicitous to govern it well, [920] and
shall never be rejoiced at its destruction; wherefore if the king
will love the magnates of the kingdom, although he should know
alone, like a great prophet, whatever is needful for the ruling
of the kingdom, whatever is becoming in him, whatever ought to be
done, truly he will not conceal what he will decree from those
without whom he cannot effect that which he will ordain. He will
therefore treat with his people about bringing into effect the
things which he will not think of doing by himself. Why will he
not communicate his councils [930] to those whose aid he will
ask supplicatingly? Whatever draws his people to benignity, and
makes friends and cherishes unity, it is fit the royal prudence
should indicate it to those who can augment his glory. Our Lord
laid open all things to his disciples, dividing from the servants
those whom he made his friends; and as though he were ignorant,
he often inquired of his people what was their opinion on matters
which he knew perfectly. Oh! if princes sought the honour of
God, [940] they would rule their kingdoms rightly, and without
error. If princes had the knowledge of God, they would exhibit
their justice to all. Ignorant of the Lord, as though they were
blind, they seek the praises of men, delighted only with vanity.
He who does not know how to rule himself, will be a bad ruler
over others; if any one will look at the Psalms, he will read the
same. Joseph as he ought to teach princes, (?) on which account
the king willed that he should be set over others. And David in
the innocence of his heart [950] and by his intelligence fed
Israel. From all that has been said, it may appear evident, that
it becomes a king to see together with his nobles what things
are convenient for the government of the kingdom, and what are
expedient for the preservation of peace; and that the king have
natives for his companions, not foreigners, nor favourites, for
his councillors or for the great nobles of the kingdom, who
supplant others and abolish good customs. For such discord is
a step-mother to peace, [960] and produces battles, and plots
treason. For as the envy of the devil introduced death, so hatred
separates the troop. The king shall hold the natives in their
rank, and by this governance he will have joy in reigning. But if
he study to degrade his own people, if he pervert their rank, it
is in vain for him to ask why thus deranged they do not obey him;
in fact they would be fools if they did.

* * * * *

The following Song was written when jealousies and dissensions were rife among the barons, and some of them began to desert the popular cause. It is preserved by William de Rishanger, a contemporary, in his history of the barons’ wars. The defection of the Earl of Gloucester contributed not a little to the disastrous termination of the career of Simon de Montfort at the battle of Evesham.

SONG UPON THE DIVISIONS AMONG THE BARONS.

[MS. Cotton. Claudius D. VI. fol. 101 v^o, latter part of 13th cent.]

Plange plorans, Anglia, plena jam dolore;
Tristis vides tristia, languens cum mærore;
Nisi te respiciat Christus suo more,
Eris vile canticum hostium in ore.
Pepigerunt plurimi salvam te salvare,
Sed jam nimis necgligunt pactum procurare:
Nam se quidam retrahunt, qui possunt juvare;
Quidam subterfugium quærunt ultra mare.
Hinc est quod incipiunt cæteri certare,
Et in partes varias animos mutare;
Dum quæ sic dissentiunt nolunt concordare,
Sed incepta nequeunt bene terminare.
Sic respublica perit, terra desolatur;
Invalescit extera gens et sublimatur;
Vilescit vir incola et subpeditatur:
Sustinet injurias, non est qui loquatur.
Tam miles quam clericus ambo fiunt muti;
Facti sunt extranei loquaces astuti:
Inter centum Anglicos non sunt duo tuti;
Planctum et obprobrium jam sunt assecuti.
O Comes Gloverniæ, comple quod cœpisti;
Nisi claudas congrue, multos decepisti.
Age nunc viriliter sicut promisisti,
Causam fove fortitur cujus fons fuisti.
Si, quod absit! subtrahas manum et levamen,
Terræ fraudem faciens, inferens gravamen:
Maledictus maneat! fiat! fiat! Amen.
Comes Simon de Muntford, vir potens et fortis,
Pugna nunc pro patria, sisque dux cohortis:
Non te minæ terreant neque timor mortis,
Rem defende publicam resque tuæ sortis.
O tu, Comes le Bygot, pactum serva sanum:
Cum sis miles strenuus, nunc exerce manum.
Totam turbat modica terra[m] turba canum;
Exeat aut pereat genus tam prophanum.
O vos magni proceres, qui vos obligastis
Observare firmiter illud quod jurastis;
Terræ si sit utile quod excogitastis,
Juvet illud citius id quod ordinastis.
Si velletis prosequi quod jam inchoastis,
Consequi poteritis quod desiderastis;
Nisi finem capiat quod diu tractastis,
Vere dici poterit vane laborastis.
Honor nobis maximus erit laus et digna,
Si respondet Anglia vestra gerens signa;
Quam ut cito liberet a peste maligna,
Adjuvet nunc Domini pietas benigna!

TRANSLATION.--Lament with weeping, O England, full as thou now
art with matter of grief, in sadness thou beholdest sorrowful
things, languishing in sorrow; unless Christ in his manner have
regard to thee, thou wilt be but a vile song in the mouth of
thine enemies.--Very many have pledged themselves to preserve
thee in safety, but now they have too much neglected their
promise: for many desert, who have it in their power to help; and
some slink away over the sea.--Hence the rest begin to quarrel,
and to go over to different sides; while things which disagree
in this manner will not be reconciled, and what has been begun
is left unfinished.--Thus the state is ruined, and the land is
laid waste; the stranger is strengthened and raised up; the
native is debased and trodden under foot: while he sustains
injuries, there is no one who will speak out.--The knight as
well as the clergy are both become mute; the strangers are
become talkative and cunning: among a hundred Englishmen there
are not two who are safe; the lot which they have obtained is
lamentation and disgrace.--O Earl of Gloucester, complete what
thou hast commenced; unless thou endest as thou hast begun, thou
hast deceived many. Act now courageously as thou hast promised,
cherish steadily the cause of which thou wast the fountain.--If,
from which God preserve us! thou withdrawest thy hand and
support, acting treacherously towards the land, and inflicting a
great injury upon it.... May he be cursed for ever! be it so! be
it so! amen.--Earl Simon de Montfort, a strong man and a bold,
fight now for thy country, and be the leader of the band; neither
let threats scare thee, nor the fear of death; defend the state
and thy own fortune.--O thou, Earl Bigot, keep unbroken thine
agreement: as thou art a brave knight, now use thy hand; a small
troop of dogs puts in commotion the whole land: may such a cursed
race depart or perish!--O you, great nobles, who bound yourselves
to observe firmly the oath which you took; if what you imagined
be profitable to the land, let that which you have ordained aid
it immediately.--If you will carry to an end that which you have
begun, you may obtain that which you desired; unless the thing
which you have long had in hand be perfected, it may be truly
said that you have laboured in vain.--It will be the highest
honour to you and a worthy praise, if England answer by carrying
your standards; which that he may soon deliver from the malignant
plague, may the benignant piety of the Lord now help it!

* * * * *

The triumph of the barons did not last long. In the battle of Evesham, fought on the fourth of August in the year after that of Lewes, their great leader fell, with the best of his followers. The fate of Simon de Montfort was a subject of general lamentation; and long afterwards he was revered as a saint and martyr, and was even believed to work miracles. In MS. Cotton. Vespas. A. VI. will be found a collection of these miracles, and a form of prayers to be said in his honour, among which is the following hymn (fol. 189, r^o).

Salve, Symon Montis-Fortis,
Totius flos militiæ,
Duras pœnas passus mortis,
Protector gentis Angliæ.
Sunt de sanctis inaudita,
Cunctis passis in hac vita,
Quemquam passum talia;
Manus, pedes amputari,
Caput, corpus vulnerari,
Abscidi virilia.
Sis pro nobis intercessor
Apud Deum, qui defensor
In terris extiteras.

The whole was preceded by a life of Simon de Montfort, occupying two pages of the manuscript, but which some hostile hand has carefully erased. The following song was evidently written immediately after the battle of Evesham.

THE LAMENT OF SIMON DE MONTFORT.

[MS. Harl. 2253, fol. 59 r^o, early in 14th cent.]

Chaunter m’estoit, mon cuer le voit, en un dure langage,
Tut en ploraunt fust fet le chaunt de nostre duz baronage,
Que pur la pees, si loynz après se lesserent detrere,
Lur cors trencher, e demenbrer, pur salver Engleterre.
Ore est ocys la flur de pris, qe taunt savoit de guere,
Ly quens Montfort, sa dure mort molt enplorra la terre.

Si com je qui, par un mardi, firent la bataile,
Tot à cheval, fust le mal, sauntz nulle pedaile;
Tresmalement y ferirent de le espie forbie,
Qe la part sire Edward conquist la mestrie.
Ore est ocis, etc.

Mès par sa mort, le cuens Mountfort conquist la victorie,
Come ly martyr de Caunterbyr, finist sa vie;
Ne voleit pas li bon Thomas qe perist seinte Eglise,
Ly cuens auxi se combati, e morust sauntz feyntise.
Ore est ocys, etc.

Sire Hue le fer, ly Despencer, tresnoble justice,
Ore est à tort lyvré à mort, à trop male guise.
Sire Henri, pur veir le dy, fitz le cuens de Leycestre,
Autres assez, come vus orrez, par le cuens de Gloucestre.
Ore est ocis, etc.

Qe voleint moryr, e mentenir la pees e la dreyture,
Le seint martir lur fra joyr sa conscience pure,
Qe velt moryr e sustenir les honmes de la terre,
Son bon desir acomplir, quar bien le quidom fere.
Ore est, etc.

Près de son cors, le bon tresors, une heyre troverent,
Les faus ribaus, tant furent maus, e ceux qe le tuerent;
Molt fust pyr, qe demenbryr firent le prodhonme,
Qe de guerrer e fei tener si bien savoit la sonme.
Ore est, etc.

Priez touz, mes amis douz, le fitz Seinte Marie
Qe l’enfant, her puissant, meigne en bone vie;
Ne vueil nomer li escoler, ne vueil qe l’em die,
Mès pur l’amour le salveour, priez pur la clergie.
Ore est ocys la flur de pris, qe tant savoit de guere,
Ly quens Montfort, sa dure mort molt enplurra la terre.

Ne say trover rien qu’il firent bien, ne baroun ne counte,
Les chivalers e esquiers touz sunt mys à hounte,
Pur lur lealté e verité, que tut est anentie;
Le losenger purra reigner, le fol pur sa folie.
Ore est ocis, etc.

Sire Simoun, ly prodhom, e sa compagnie,
En joie vont en ciel amount, en pardurable vie.
Mès Jhesu Crist, qe en croyz se mist, Dieu en prenge cure,
Qe sunt remis, e detenuz en prisone dure.
Ore est ocys, etc.