Certes resoun, whan it looketh any-thing universel, it ne useth nat of imaginacioun, nor 135 of witte, and algates yit it comprehendeth the thinges imaginable and sensible; for resoun is she that diffinisseth the universel of hir conseyte right thus:--man is a resonable two-foted beest. And how so that this knowinge is universel, yet nis ther no wight that ne woot wel that a man is a thing imaginable and sensible; and 140 this same considereth wel resoun; but that nis nat by imaginacioun nor by wit, but it looketh it by a resonable concepcioun. Also imaginacioun, al-be-it so that it taketh of wit the beginninges to seen and to formen the figures, algates, al-thogh that wit ne were nat present, yit it environeth and comprehendeth alle thinges 145 sensible; nat by resoun sensible of deminge, but by resoun imaginatif. Seestow nat thanne that alle the thinges, in knowinge, usen more of hir facultee or of hir power than they doon of the facultee or power of thinges that ben y-knowe? Ne that nis nat wrong; for so as every Iugement is the dede or doinge of him 150 that demeth, it bihoveth that every wight performe the werk and his entencioun, nat of foreine power, but of his propre power.
PR. IV. 2. C. deuynede; Ed. deuyded; A. deuided; distribuit. 7. C. dirknesse; A. derkenesse. // A. om. 2nd of this. 11, 12. A. om. mighten thinken it ... yif men. 15. A. om. y-spended and. // C. the; A. tho. 22. A. drawest thou. 24. A. thinge. // A. om. ne. 28. A. om. or what. 29. C. A. gloss endes by exitus. 30. Ed. posycion (Lat. positionis); C. A. possessioun; and C. glosses For ... possessioun by uerbi gratia. 31. A. inpossibile; C. per impossibile (as a gloss). 37. Ed. it; C. is. 44. C. endes, i. exitus. // A. and the (for and). 46. C. thing is, i. se eius significatum. // C. maketh, glossed causat. 47, 48. A. om. that it ne bitydeth. 48, 49. C. om. so that ... necessitee. 51. A. preue. 52. A. stedfast. // A. proued. 57. C. but that; A. om. that. 58. A. om. that. 60. A. maist thou. 62. A. and in attempryng or in adressyng. 63. A. chariottes. 64. A. mayst thou. 65. A. om. that. 66. C. om. thilke. // C. so, quasi dicat, non. 70. A. thise thingus. 80, 81. A. om. that men doon ... to thinges. 83. C. Ed. issues; A. endes; C. adds--i. exitus. 87, 88. C. and yif (wrongly); A. Ed. and that. 91-93. A. om. And thou ... is it-self here, but inserts the same in a wrong place (131 below). 99. A. om. 2nd the. 100. A. Ed. that; C. om. // Ed. thing; C. A. om. 103. C. after; A. afer; Ed. a-ferre. 105. C. body, glossed orbis; A. body, glossed orbi (Lat. orbi). 109. A. fro with-outen furthe. 111. C. comprehendeth, vel iudicat. 111, 2. A. om. comprehendeth ... imaginacioun. 113. C. Ed. by; A. by an. // C. A. (gloss) speciem. 120, 121. A. om. but the ... strengthe. // A. Ed. For; C. om. 124. A. Ed. it; C. om. // A. but the. // A. Ed. that; C. om. 126. C. she; glossed intelligence. // C. Ed. in; A. vndir. 131. Here A. wrongly inserts a clause omitted above (91-93). 136. A. om. it. // A. comprendith. 139. A. om. is. 140. A. om. a thing. 142. A. om. a. 147. A. Sest thou. 148. A. of faculte or of power. 149. A. Ed. no (for nat). 150. A. or the.
METRE IV.
Quondam porticus attulit.
The Porche, that is to seyn, a gate of the town of Athenes ther-as philosophres hadden hir congregacioun to desputen, thilke Porche broughte som-tyme olde men, ful derke in hir sentences, that is to seyn, philosophres that highten Stoiciens, that wenden that images and sensibilitees, that is to seyn, sensible imaginaciouns, or elles 5 imaginaciouns of sensible thinges, weren empreinted in-to sowles fro bodies withoute-forth; as who seith, that thilke Stoiciens wenden that the sowle hadde ben naked of it-self, as a mirour or a clene parchemin, so that alle figures mosten first comen fro thinges fro withoute-forth in-to sowles, and ben empreinted in-to sowles: TEXT: 10 right as we ben wont som-tyme, by a swifte pointel, to ficchen lettres empreinted in the smothenesse or in the pleinnesse of the table of wex or in parchemin that ne hath no figure ne note in it. GLOSE. But now argueth Boece ayeins that opinioun, and seith thus: But yif the thryvinge sowle ne unpleyteth no-thing, that is 15 to seyn, ne doth no-thing, by his propre moevinges, but suffreth and lyth subgit to tho figures and to tho notes of bodies withoute-forth, and yildeth images ydel and veyn in the manere of a mirour, whennes thryveth thanne or whennes comth thilke knowinge in our sowle, that discerneth and biholdeth alle thinges? And 20 whennes is thilke strengthe that biholdeth the singuler thinges; or whennes is the strengthe that devydeth thinges y-knowe; and thilke strengthe that gadereth to-gidere the thinges devyded; and the strengthe that cheseth his entrechaunged wey? For som-tyme it heveth up the heved, that is to seyn, that it heveth up the entencioun 25 to right heye thinges; and som-tyme it descendeth in-to right lowe thinges. And whan it retorneth in-to him-self, it reproeveth and destroyeth the false thinges by the trewe thinges. Certes, this strengthe is cause more efficient, and mochel more mighty to seen and to knowe thinges, than thilke cause that 30 suffreth and receiveth the notes and the figures impressed in maner of matere. Algates the passioun, that is to seyn, the suffraunce or the wit, in the quike body, goth biforn, excitinge and moevinge the strengthes of the thought. Right so as whan that cleernesse smyteth the eyen and moeveth hem to seen, or right so 35 as vois or soun hurteleth to the eres and commoeveth hem to herkne, than is the strengthe of the thought y-moeved and excited, and clepeth forth, to semblable moevinges, the speces that it halt with-inne it-self; and addeth tho speces to the notes and to the thinges withoute-forth, and medleth the images of 40 thinges withoute-forth to tho formes y-hidde with-inne him-self.
ME. IV. 3. C. dirke; A. Ed. derke. 5. A. om. and. 9. A. om. first. 10. A. inprentid; C. apreyntyd (but emprientyd just below, and enpreynted above). 12. A. emprentid. 13. A. om. 2nd. ne. 14. A. Ed. that; C. the. 15. A. vnplitith. 17. A. subgit; Ed. subiecte; C. om. // A. the (for tho); twice. 20. A. Ed. discernith; C. decerneth. 26. C. heye thinges, i. principijs. // C. dessendith; A. discendith. 27. C. lowe thynges, s. conclusiones. // A. repreuith. 29. C. strengthe, s. anima. 31. C. resseyuyth; A. resceyueth; Ed. receyueth. // C. A. inpressed; Ed. impressed. 36. A. hurtlith. 38. C. Ed. to; A. the (Lat. Ad). 40. A. medeleth. 41. A. to the forme.
PROSE V.
Quod si in corporibus sentiendis.
But what yif that in bodies to ben feled, that is to seyn, in the takinge of knowelechinge of bodily thinges, and al-be-it so that the qualitees of bodies, that ben obiecte fro withoute-forth, moeven and entalenten the instruments of the wittes; and al-be-it so that the passioun of the body, that is to seyn, the wit or the suffraunce, 5 goth to-forn the strengthe of the workinge corage, the which passioun or suffraunce clepeth forth the dede of the thoght in him-self, and moeveth and exciteth in this mene whyle the formes that resten withinne-forth; and yif that, in sensible bodies, as I have seyd, our corage nis nat y-taught or empreinted by passioun to 10 knowe thise thinges, but demeth and knoweth, of his owne strengthe, the passioun or suffraunce subiect to the body: moche more thanne tho thinges that ben absolut and quite fro alle talents or affecciouns of bodies, as god or his aungeles, ne folwen nat in discerninge thinges obiect fro withoute-forth, but they accomplisshen 15 and speden the dede of hir thoght. By this resoun thanne ther comen many maner knowinges to dyverse and differinge substaunces. For the wit of the body, the whiche wit is naked and despoiled of alle other knowinges, thilke wit comth to beestes that ne mowen nat moeven hem-self her and 20 ther, as oystres and muscules, and other swiche shelle-fish of the see, that clyven and ben norisshed to roches. But the imaginacioun comth to remuable beestes, that semen to han talent to fleen or to desiren any thing. But resoun is al-only to the linage of mankinde, right as intelligence is only [to] the devyne nature: 25 of which it folweth, that thilke knowinge is more worth than thise othre, sin it knoweth by his propre nature nat only his subiect, as who seith, it ne knoweth nat al-only that apertieneth properly to his knowinge, but it knoweth the subiects of alle other knowinges. But how shal it thanne be, yif that wit and imaginacioun stryven 30 ayein resoninge, and seyn, that of thilke universel thing that resoun weneth to seen, that it nis right naught? For wit and imaginacioun seyn that that, that is sensible or imaginable, it ne may nat be universel. Thanne is either the Iugement of resoun sooth, ne that ther nis nothing sensible; or elles, for that resoun 35 wot wel that many thinges ben subiect to wit and to imaginacioun, thanne is the concepcioun of resoun veyn and false, which that loketh and comprehendeth that that is sensible and singuler as universel. And yif that resoun wolde answeren ayein to thise two, that is to seyn, to witte and to imaginacioun, and seyn, that 40 soothly she hir-self, that is to seyn, resoun, loketh and comprehendeth, by resoun of universalitee, bothe that that is sensible and that that is imaginable; and that thilke two, that is to seyn, wit and imaginacioun, ne mowen nat strecchen ne enhansen hem-self to the knowinge of universalitee, for that the knowinge of 45 hem ne may exceden ne surmounte the bodily figures: certes, of the knowinge of thinges, men oughten rather yeven credence to the more stedefast and to the more parfit Iugement. In this maner stryvinge thanne, we that han strengthe of resoninge and of imagininge and of wit, that is to seyn, by resoun and by imaginacioun 50 and by wit, we sholde rather preyse the cause of resoun; as who seith, than the cause of wit and of imaginacioun.
Semblable thing is it, that the resoun of mankinde ne weneth nat that the devyne intelligence bi-holdeth or knoweth thinges to comen, but right as the resoun of mankinde knoweth hem. For 55 thou arguest and seyst thus: that yif it ne seme nat to men that some thinges han certein and necessarie bitydinges, they ne mowen nat ben wist biforn certeinly to bityden. And thanne nis ther no prescience of thilke thinges; and yif we trowe that prescience be in thise thinges, thanne is ther no-thing that it ne 60 bitydeth by necessitee. But certes, yif we mighten han the Iugement of the devyne thoght, as we ben parsoneres of resoun, right so as we han demed that it behoveth that imaginacioun and wit be binethe resoun, right so wolde we demen that it were rightful thing, that mannes resoun oughte to submitten it-self and to ben 65 binethe the divyne thoght. For which, yif that we mowen, as who seith, that, yif that we mowen, I counseyle, that we enhanse us in-to the heighte of thilke sovereyn intelligence; for ther shal resoun wel seen that, that it ne may nat biholden in it-self. And certes that is this, in what maner the prescience of god seeth alle 70 thinges certeins and diffinisshed, al-thogh they ne han no certein issues or bitydinges; ne this is non opinioun, but it is rather the simplicitee of the sovereyn science, that nis nat enclosed nor y-shet within none boundes.
PR. V. 1. A. om. yif (Lat. Quod si). 5. C. A. witte; Ed. wytte. // A. om. or the. 6, 7. A. om. goth ... suffraunce. 10. A. enprentid; C. emprienpted. 20, 1. A. here ne there. // A. muscles. 25. I supply to. 26, 7. C. thise oothre; A. is other. 29. A. subgitz. 31. Ed. vnyuersal thynge; A. vniuersel thinges; C. vniuersels thinges (Lat. uniuersale). 35. C. soth; Ed. sothe; A. om. // C. sensible, quod absurdum est. 41. C. seyn; A. seyn that. 44. C. enhansen; A. enhaunsen. 45. Ed. the knowing; A. knowynge; C. knowy (Lat. cognitionem). 46. A. figure. 48. C. stidefast; A. stedfast. 51. C. and we; A. Ed. om. and. 52. C. Ed. and of; A. or. 56. A. Ed. ne; C. om. 58. A. om. And. 59. A. om. ther. 61. C. bideth (!). 62. C. parsoneres; A. parsoners; Ed. parteners. 63. A. om. 1st that. 65. A. summitten. 66. C. yif that; Ed. if; A. that yif. 71. C. diffinysshed; A. difinissed. 72. A. Ed. is; C. nis.
METRE V.
Quam uariis terris animalia permeant figuris.
The beestes passen by the erthes by ful diverse figures. For som of hem han hir bodies straught and crepen in the dust, and drawen after hem a tras or a foruh y-continued; that is to seyn, as nadres or snakes. And other beestes, by the wandringe lightnesse of hir winges, beten the windes, and over-swimmen the spaces of 5 the longe eyr by moist fleeinge. And other beestes gladen hem-self to diggen hir tras or hir steppes in the erthe with hir goings or with hir feet, and to goon either by the grene feldes, or elles to walken under the wodes. And al-be-it so that thou seest that they alle discorden by diverse formes, algates hir faces, enclined, 10 hevieth hir dulle wittes. Only the linage of man heveth heyeste his heye heved, and stondeth light with his up-right body, and biholdeth the erthes under him. And, but-yif thou, erthely man, wexest yvel out of thy wit, this figure amonesteth thee, that axest the hevene with thy righte visage, and hast areysed thy fore-heved, 15 to beren up a-heigh thy corage; so that thy thoght ne be nat y-hevied ne put lowe under fote, sin that thy body is so heye areysed.
ME. V. 3. C. traas; A. trais; Ed. trace. // C. forwh; A. forghe; Ed. forough. // A. Ed. continued. 4. A. addres; Ed. nedders. // A. om. the. 7. C. A. traas. // A. goynge (Lat. gressibus). 8. C. feeldes. // A. om. elles. 10. A. om. faces. // A. enclini[n]g. 13. A. erthe (Lat. terras). // A. om. And. 16. A. on heye.
PROSE VI.
Quoniam igitur, uti paullo ante.
Therfor thanne, as I have shewed a litel her-biforn, that al thing that is y-wist nis nat knowen by his nature propre, but by the nature of hem that comprehenden it, lat us loke now, in as mochel as it is leveful to us, as who seith, lat us loke now as we mowen, which that the estat is of the devyne substaunce; so that 5 we mowen eek knowen what his science is. The commune Iugement of alle creatures resonables thanne is this: that god is eterne. Lat us considere thanne what is eternitee; for certes that shal shewen us to-gidere the devyne nature and the devyne science.
Eternitee, thanne, is parfit possessioun and al-togidere of lyf 10 interminable; and that sheweth more cleerly by the comparisoun or the collacioun of temporel thinges. For al thing that liveth in tyme it is present, and procedeth fro preterits in-to futures, that is to seyn, fro tyme passed in-to tyme cominge; ne ther nis no-thing establisshed in tyme that may enbracen to-gider al the space of 15 his lyf. For certes, yit ne hath it taken the tyme of to-morwe, and it hath lost the tyme of yisterday. And certes, in the lyf of this day, ye ne liven no more but right as in the moevable and transitorie moment. Thanne thilke thing that suffreth temporel condicioun, al-thogh that it never bigan to be, ne thogh it never 20 cese for to be, as Aristotle demed of the world, and al-thogh that the lyf of it be strecched with infinitee of tyme, yit algates nis it no swich thing that men mighten trowen by right that it is eterne. For al-thogh that it comprehende and embrace the space of lyf infinit, yit algates ne embraceth it nat the space of the lyf 25 al-togider; for it ne hath nat the futures that ne ben nat yit, ne it ne hath no lenger the preterits that ben y-doon or y-passed. But thilke thing thanne, that hath and comprehendeth to-gider al the plentee of the lyf interminable, to whom ther ne faileth naught of the future, and to whom ther nis naught of the preterit escaped 30 nor y-passed, thilke same is y-witnessed and y-proeved by right to be eterne. And it bihoveth by necessitee that thilke thing be al-wey present to him-self, and compotent; as who seith, al-wey present to him-self, and so mighty that al be right at his plesaunce; and that he have al present the infinitee of the moevable tyme. 35 Wher-for som men trowen wrongfully that, whan they heren that it semede to Plato that this world ne hadde never beginninge of tyme, ne that it never shal han failinge, they wenen in this maner that this world be maked coeterne with his maker; as who seith, they wene that this world and god ben maked togider eterne, 40 and that is a wrongful weninge. For other thing is it to ben y-lad by lyf interminable, as Plato graunted to the world, and other thing is it to embrace to-gider al the present of the lyf interminable, the whiche thing it is cleer and manifest that it is propre to the devyne thoght. 45
Ne it ne sholde nat semen to us, that god is elder thanne thinges that ben y-maked by quantitee of tyme, but rather by the propretee of his simple nature. For this ilke infinit moevinge of temporel thinges folweth this presentarie estat of lyf unmoevable; and so as it ne may nat countrefeten it ne feynen it ne be evenlyke 50 to it for the inmoevabletee, that is to seyn, that is in the eternitee of god, it faileth and falleth in-to moevinge fro the simplicitee of the presence of god, and disencreseth in-to the infinit quantitee of future and of preterit: and so as it ne may nat han to-gider al the plentee of the lyf, algates yit, for as moche as it 55 ne ceseth never for to ben in som maner, it semeth som-del to us, that it folweth and resembleth thilke thing that it ne may nat atayne to ne fulfillen, and bindeth it-self to som maner presence of this litel and swifte moment: the which presence of this litel and swifte moment, for that it bereth a maner image or lyknesse 60 of the ay-dwellinge presence of god, it graunteth, to swiche maner thinges as it bitydeth to, that it semeth hem as thise thinges han y-ben, and ben.
And, for that the presence of swich litel moment ne may nat dwelle, ther-for it ravisshed and took the infinit wey of tyme, that 65 is to seyn, by successioun; and by this maner is it y-doon, for that it sholde continue the lyf in goinge, of the whiche lyf it ne mighte nat enbrace the plentee in dwellinge. And for-thy, yif we wollen putten worthy names to thinges, and folwen Plato, lat us seye thanne soothly, that god is eterne, and the world is perpetuel. 70 Thanne, sin that every Iugement knoweth and comprehendeth by his owne nature thinges that ben subiect un-to him, ther is soothly to god, al-weys, an eterne and presentarie estat; and the science of him, that over-passeth al temporel moevement, dwelleth in the simplicitee of his presence, and embraceth and considereth alle 75 the infinit spaces of tymes, preterits and futures, and loketh, in his simple knowinge, alle thinges of preterit right as they weren y-doon presently right now. Yif thou wolt thanne thenken and avyse the prescience, by which it knoweth alle thinges, thou ne shal nat demen it as prescience of thinges to comen, but thou 80 shalt demen it more rightfully that it is science of presence or of instaunce, that never ne faileth. For which it nis nat y-cleped "previdence," but it sholde rather ben cleped "purviaunce," that is establisshed ful fer fro right lowe thinges, and biholdeth from a-fer alle thinges, right as it were fro the heye heighte of thinges. 85
Why axestow thanne, or why desputestow thanne, that thilke thinges ben doon by necessitee whiche that ben y-seyn and knowen by the devyne sighte, sin that, forsothe, men ne maken nat thilke thinges necessarie which that they seen ben y-doon in hir sighte? For addeth thy biholdinge any necessitee to thilke 90 thinges that thou biholdest presente?'
'Nay,' quod I.
Philosophie. 'Certes, thanne, if men mighte maken any digne comparisoun or collacioun of the presence devyne and of the presence of mankinde, right so as ye seen some thinges in this 95 temporel present, right so seeth god alle thinges by his eterne present. Wher-fore this devyne prescience ne chaungeth nat the nature ne the propretee of thinges, but biholdeth swiche thinges present to him-ward as they shullen bityde to yow-ward in tyme to comen. Ne it confoundeth nat the Iugement of thinges; but 100 by o sighte of his thought, he knoweth the thinges to comen, as wel necessarie as nat necessarie. Right so as whan ye seen to-gider a man walken on the erthe and the sonne arysen in the hevene, al-be-it so that ye seen and biholden that oon and that other to-gider, yit natheles ye demen and discernen that that 105 oon is voluntarie and that other necessarie. Right so thanne the devyne lookinge, biholdinge alle thinges under him, ne troubleth nat the qualitee of thinges that ben certeinly present to him-ward; but, as to the condicioun of tyme, forsothe, they ben future. For which it folweth, that this nis noon opinioun, but rather a stedefast 110 knowinge, y-strengthed by soothnesse, that, whanne that god knoweth anything to be, he ne unwot nat that thilke thing wanteth necessitee to be; this is to seyn, that, whan that god knoweth any thing to bityde, he wot wel that it ne hath no necessitee to bityde.
And yif thou seyst heer, that thilke thing that god seeth to 115 bityde, it ne may nat unbityde (as who seith, it mot bityde), and thilke thing that ne may nat unbityde it mot bityde by necessitee, and that thou streyne me by this name of necessitee: certes, I wol wel confessen and biknowe a thing of ful sad trouthe, but unnethe shal ther any wight mowe seen it or come ther-to, but-yif 120 that he be biholder of the devyne thoght. For I wol answeren thee thus: that thilke thing that is future, whan it is referred to the devyne knowinge, thanne is it necessarie; but certes, whan it is understonden in his owne kinde, men seen it is outrely free, and absolut fro alle necessitee. 125
For certes, ther ben two maneres of necessitee. That oon necessitee is simple, as thus: that it bihoveth by necessitee, that alle men be mortal or deedly. Another necessitee is conditionel, as thus: yif thou wost that a man walketh, it bihoveth by necessitee that he walke. Thilke thing thanne that any wight hath y-knowe 130 to be, it ne may ben non other weyes thanne he knoweth it to be. But this condicioun ne draweth nat with hir thilke necessitee simple. For certes, this necessitee conditionel, the propre nature of it ne maketh it nat, but the adieccioun of the condicioun maketh it. For no necessitee ne constreyneth a man to gon, 135 that goth by his propre wil; al-be-it so that, whan he goth, that it is necessarie that he goth. Right on this same maner thanne, yif that the purviaunce of god seeth any thing present, than mot thilke thing ben by necessitee, al-thogh that it ne have no necessitee of his owne nature. But certes, the futures that 140 bityden by freedom of arbitre, god seeth hem alle to-gider present. Thise thinges thanne, yif they ben referred to the devyne sighte, thanne ben they maked necessarie by the condicioun of the devyne knowinge. But certes, yif thilke thinges be considered by hem-self, they ben absolut of necessitee, and ne forleten nat ne 145 cesen nat of the libertee of hir owne nature. Thanne, certes, with-oute doute, alle the thinges shollen ben doon which that god wot biforn that they ben to comen. But som of hem comen and bityden of free arbitre or of free wille, that, al-be-it so that they bityden, yit algates ne lese they nat hir propre nature in 150 beinge; by the which first, or that they weren y-doon, they hadden power nat to han bitid.'
Boece. 'What is this to seyn thanne,' quod I, 'that thinges ne ben nat necessarie by hir propre nature, so as they comen in alle maneres in the lyknesse of necessitee by the condicioun of the 155 devyne science?'
Philosophie. 'This is the difference,' quod she; 'that tho thinges that I purposede thee a litel heer-biforn, that is to seyn, the sonne arysinge and the man walkinge, that, ther-whyles that thilke thinges been y-doon, they ne mighte nat ben undoon; 160 natheles, that oon of hem, or it was y-doon, it bihoved by necessitee that it was y-doon, but nat that other. Right so is it here, that the thinges that god hath present, with-oute doute they shollen been. But som of hem descendeth of the nature of thinges, as the sonne arysinge; and som descendeth of the power 165 of the doeres, as the man walkinge. Thanne seide I no wrong, that yif these thinges ben referred to the devyne knowinge, thanne ben they necessarie; and yif they ben considered by hem-self, thanne ben they absolut fro the bond of necessitee. Right so as alle thinges that apereth or sheweth to the wittes, yif thou referre 170 it to resoun, it is universel; and yif thou referre it or loke it to it-self, than is it singuler. But now, yif thou seyst thus, that yif it be in my power to chaunge my purpos, than shal I voide the purviaunce of god, whan that, peraventure, I shal han chaunged the thinges that he knoweth biforn, thanne shal I answere thee 175 thus. Certes, thou mayst wel chaunge thy purpos; but, for as mochel as the present soothnesse of the devyne purviaunce biholdeth that thou mayst chaunge thy purpos, and whether thou wolt chaunge it or no, and whiderward that thou torne it, thou ne mayst nat eschuen the devyne prescience; right as thou ne mayst 180 nat fleen the sighte of the presente eye, al-though that thou torne thy-self by thy free wil in-to dyverse acciouns. But thou mayst seyn ayein: "How shal it thanne be? Shal nat the devyne science be chaunged by my disposicioun, whan that I wol o thing now, and now another? And thilke prescience, ne semeth it nat 185 to entrechaunge stoundes of knowinge;"' as who seith, ne shal it nat seme to us, that the devyne prescience entrechaungeth hise dyverse stoundes of knowinge, so that it knowe sum-tyme o thing and sum-tyme the contrarie of that thing?
'No, forsothe,' quod I. 190
Philosophie. 'For the devyne sighte renneth to-forn and seeth alle futures, and clepeth hem ayein, and retorneth hem to the presence of his propre knowinge; ne he ne entrechaungeth nat, so as thou wenest, the stoundes of forknowinge, as now this, now that; but he ay-dwellinge comth biforn, and embraceth at o strook alle thy 195 mutaciouns. And this presence to comprehenden and to seen alle thinges, god ne hath nat taken it of the bitydinge of thinges to come, but of his propre simplicitee. And her-by is assoiled thilke thing that thou puttest a litel her-biforn, that is to seyn, that it is unworthy thing to seyn, that our futures yeven cause of 200 the science of god. For certes, this strengthe of the devyne science, which that embraceth alle thinges by his presentarie knowinge, establissheth maner to alle thinges, and it ne oweth naught to latter thinges; and sin that these thinges ben thus, that is to seyn, sin that necessitee nis nat in thinges by the devyne 205 prescience, than is ther freedom of arbitre, that dwelleth hool and unwemmed to mortal men. Ne the lawes ne purposen nat wikkedly medes and peynes to the willinges of men that ben unbounden and quite of alle necessitee. And god, biholder and for-witer of alle thinges, dwelleth above; and the present eternitee 210 of his sighte renneth alwey with the dyverse qualitee of oure dedes, despensinge and ordeyninge medes to goode men, and torments to wikked men. Ne in ydel ne in veyn ne ben ther nat put in god hope and preyeres, that ne mowen nat ben unspeedful ne with-oute effect, whan they ben rightful. 215
Withstond thanne and eschue thou vyces; worshipe and love thou virtues; areys thy corage to rightful hopes; yilde thou humble preyeres a-heigh. Gret necessitee of prowesse and vertu is encharged and commaunded to yow, yif ye nil nat dissimulen; sin that ye worken and doon, that is to seyn, your dedes or your 220 workes, biforn the eyen of the Iuge that seeth and demeth alle thinges.' To whom be glorye and worshipe by infinit tymes. AMEN.
PR. VI. 1, 2. C. alle thinges; A. Ed. al thing (Lat. omne). 6. A. om. eek. 12. A. om. the. // C. alle; A. al. 16. A. the morwe. 17. A. that (for the tyme). 18. A. this (for the). 20. A. om. it. 22. C. strechched. 25. A. braceth. 30. C. preterite; A. preterit. 31. C. I-witnesshed; A. ywitnessed. // C. and; A. or. 34. A. plesaunce; C. pleasaunce. 35. A. infinit. 41. A. it (for that). 43. A. embracen. 49. A. of the lijf. 53. A. om. the. // C. in-to; A. to. 58. A. presence; C. presensse. 64. A. om. that. 65. A. om. it. // C. Infynyte; A. infinit. 73. A. alwey to god. 78. C. thinken; A. thenke. 81. A. om. it. 83. A. prouidence; C. puruydence (glossed prouidentia); but see note. 86. A. disputest thou. 88. A. yknowen. 101. C. o; Ed. one; A. of (!); Lat. unoque. 104. A. om. the. 106. A. om. the. 110. C. stidefast; A. stedfast. 116. A. bitide; C. bide (miswritten; 2nd time). 120. A. om. mowe. 124. A. om. is. 134. A. nau[gh]t (for nat). 135, 6. A. om. gon that. 141. A. presentz. 142. A. om. yif. 143. C. by; A. to (Lat. per). 149. A. om. 1st free. 150. C. in; A. ne (wrongly). 161. A. byhoued; Ed. behoueth; C. houyd (!). 169. A. om. as. 170. Ed. apereth; C. apiereth; A. appiereth. 178. C. wheyther; A. whethir. 179. A. om. ne. 186. A. knowynges (Lat. noscendi). 189. Ed. of that thing; C. A. om. 190. Ed. quod she (for quod I; wrongly). 193. A. om. so. 194. A. om. as. 203. A. awith nat. 205, 6. C. om. that is ... prescience; Ed. and A. have it. 213. C. torment; A. tourmentz (supplicia). 214. A. nat; Ed. not; C. ne. 216. C. withston (sic). 218. A. an hey[gh]e. 222. C. To whom be goye (sic) and worshipe bi Infynyt tymes. AMEN; which A. Ed. (perhaps rightly) omit.
TROILUS AND CRISEYDE.
BOOK I.
1. The double sorwe of Troilus to tellen,
That was the king Priamus sone of Troye,
In lovinge, how his aventures fellen
Fro wo to wele, and after out of Ioye,
My purpos is, er that I parte fro ye. 5
Thesiphone, thou help me for tendyte
Thise woful vers, that wepen as I wryte!
2. To thee clepe I, thou goddesse of torment,
Thou cruel Furie, sorwing ever in peyne;
Help me, that am the sorwful instrument 10
That helpeth lovers, as I can, to pleyne!
For wel sit it, the sothe for to seyne,
A woful wight to han a drery fere,
And, to a sorwful tale, a sory chere.
3. For I, that god of Loves servaunts serve, 15
Ne dar to Love, for myn unlyklinesse,
Preyen for speed, al sholde I therfor sterve,
So fer am I fro his help in derknesse;
But nathelees, if this may doon gladnesse
To any lover, and his cause avayle, 20
Have he my thank, and myn be this travayle!
4. But ye loveres, that bathen in gladnesse,
If any drope of pitee in yow be,
Remembreth yow on passed hevinesse
That ye han felt, and on the adversitee 25
Of othere folk, and thenketh how that ye
Han felt that Love dorste yow displese;
Or ye han wonne him with to greet an ese.
5. And preyeth for hem that ben in the cas
Of Troilus, as ye may after here, 30
That love hem bringe in hevene to solas,
And eek for me preyeth to god so dere,
That I have might to shewe, in som manere,
Swich peyne and wo as Loves folk endure,
In Troilus unsely aventure. 35
6. And biddeth eek for hem that been despeyred
In love, that never nil recovered be,
And eek for hem that falsly been apeyred
Thorugh wikked tonges, be it he or she;
Thus biddeth god, for his benignitee, 40
To graunte hem sone out of this world to pace,
That been despeyred out of Loves grace.
7. And biddeth eek for hem that been at ese,
That god hem graunte ay good perseveraunce,
And sende hem might hir ladies so to plese, 45
That it to Love be worship and plesaunce.
For so hope I my soule best avaunce,
To preye for hem that Loves servaunts be,
And wryte hir wo, and live in charitee.
8. And for to have of hem compassioun 50
As though I were hir owene brother dere.
Now herkeneth with a gode entencioun,
For now wol I gon streight to my matere,
In whiche ye may the double sorwes here
Of Troilus, in loving of Criseyde, 55
And how that she forsook him er she deyde.
9. It is wel wist, how that the Grekes stronge
In armes with a thousand shippes wente
To Troyewardes, and the citee longe
Assegeden neigh ten yeer er they stente, 60
And, in diverse wyse and oon entente,
The ravisshing to wreken of Eleyne,
By Paris doon, they wroughten al hir peyne.
10. Now fil it so, that in the toun ther was
Dwellinge a lord of greet auctoritee, 65
A gret devyn that cleped was Calkas,
That in science so expert was, that he
Knew wel that Troye sholde destroyed be,
By answere of his god, that highte thus,
Daun Phebus or Apollo Delphicus. 70
11. So whan this Calkas knew by calculinge,
And eek by answere of this Appollo,
That Grekes sholden swich a peple bringe,
Thorugh which that Troye moste been for-do,
He caste anoon out of the toun to go; 75
For wel wiste he, by sort, that Troye sholde
Destroyed been, ye, wolde who-so nolde.
12. For which, for to departen softely
Took purpos ful this forknowinge wyse,
And to the Grekes ost ful prively 80
He stal anoon; and they, in curteys wyse,
Him deden bothe worship and servyse,
In trust that he hath conning hem to rede
In every peril which that is to drede.
13. The noyse up roos, whan it was first aspyed, 85
Thorugh al the toun, and generally was spoken,
That Calkas traytor fled was, and allyed
With hem of Grece; and casten to ben wroken
On him that falsly hadde his feith so broken;
And seyden, he and al his kin at ones 90
Ben worthy for to brennen, fel and bones.
14. Now hadde Calkas left, in this meschaunce,
Al unwist of this false and wikked dede,
His doughter, which that was in gret penaunce,
For of hir lyf she was ful sore in drede, 95
As she that niste what was best to rede;
For bothe a widowe was she, and allone
Of any freend, to whom she dorste hir mone.
15. Criseyde was this lady name a-right;
As to my dome, in al Troyes citee 100
Nas noon so fair, for passing every wight
So aungellyk was hir natyf beautee,
That lyk a thing inmortal semed she,
As doth an hevenish parfit creature,
That doun were sent in scorning of nature. 105
16. This lady, which that al-day herde at ere
Hir fadres shame, his falsnesse and tresoun,
Wel nigh out of hir wit for sorwe and fere,
In widewes habit large of samit broun,
On knees she fil biforn Ector a-doun; 110
With pitous voys, and tendrely wepinge,
His mercy bad, hir-selven excusinge.
17. Now was this Ector pitous of nature,
And saw that she was sorwfully bigoon,
And that she was so fair a creature; 115
Of his goodnesse he gladed hir anoon,
And seyde, 'lat your fadres treson goon
Forth with mischaunce, and ye your-self, in Ioye,
Dwelleth with us, whyl you good list, in Troye.
18. And al thonour that men may doon yow have, 120
As ferforth as your fader dwelled here,
Ye shul han, and your body shal men save,
As fer as I may ought enquere or here.'
And she him thonked with ful humble chere,
And ofter wolde, and it hadde ben his wille, 125
And took hir leve, and hoom, and held hir stille.
19. And in hir hous she abood with swich meynee
As to hir honour nede was to holde;
And whyl she was dwellinge in that citee,
Kepte hir estat, and bothe of yonge and olde 130
Ful wel beloved, and wel men of hir tolde.
But whether that she children hadde or noon,
I rede it nought; therfore I lete it goon.
20. The thinges fellen, as they doon of werre,
Bitwixen hem of Troye and Grekes ofte; 135
For som day boughten they of Troye it derre,
And eft the Grekes founden no thing softe
The folk of Troye; and thus fortune on-lofte,
And under eft, gan hem to wheelen bothe
After hir cours, ay whyl they were wrothe. 140
21. But how this toun com to destruccioun
Ne falleth nought to purpos me to telle;
For it were here a long disgressioun
Fro my matere, and yow to longe dwelle.
But the Troyane gestes, as they felle, 145
In Omer, or in Dares, or in Dyte,
Who-so that can, may rede hem as they wryte.
22. But though that Grekes hem of Troye shetten,
And hir citee bisegede al a-boute,
Hir olde usage wolde they not letten, 150
As for to honoure hir goddes ful devoute;
But aldermost in honour, out of doute,
They hadde a relik hight Palladion,
That was hir trist a-boven everichon.
23. And so bifel, whan comen was the tyme 155
Of Aperil, whan clothed is the mede
With newe grene, of lusty Ver the pryme,
And swote smellen floures whyte and rede,
In sondry wyses shewed, as I rede,
The folk of Troye hir observaunces olde, 160
Palladiones feste for to holde.
24. And to the temple, in al hir beste wyse,
In general, ther wente many a wight,
To herknen of Palladion the servyse;
And namely, so many a lusty knight, 165
So many a lady fresh and mayden bright,
Ful wel arayed, bothe moste and leste,
Ye, bothe for the seson and the feste.
25. Among thise othere folk was Criseyda,
In widewes habite blak; but nathelees, 170
Right as our firste lettre is now an A,
In beautee first so stood she, makelees;
Hir godly looking gladede al the prees.
Nas never seyn thing to ben preysed derre,
Nor under cloude blak so bright a sterre 175
26. As was Criseyde, as folk seyde everichoon
That hir bihelden in hir blake wede;
And yet she stood ful lowe and stille alloon,
Bihinden othere folk, in litel brede,
And neigh the dore, ay under shames drede, 180
Simple of a-tyr, and debonaire of chere,
With ful assured loking and manere.
27. This Troilus, as he was wont to gyde
His yonge knightes, ladde hem up and doun
In thilke large temple on every syde, 185
Biholding ay the ladyes of the toun,
Now here, now there, for no devocioun
Hadde he to noon, to reven him his reste,
But gan to preyse and lakken whom him leste.
28. And in his walk ful fast he gan to wayten 190
If knight or squyer of his companye
Gan for to syke, or lete his eyen bayten
On any woman that he coude aspye;
He wolde smyle, and holden it folye,
And seye him thus, 'god wot, she slepeth softe 195
For love of thee, whan thou tornest ful ofte!
29. 'I have herd told, pardieux, of your livinge,
Ye lovers, and your lewede observaunces,
And which a labour folk han in winninge
Of love, and, in the keping, which doutaunces; 200
And whan your preye is lost, wo and penaunces;
O verrey foles! nyce and blinde be ye;
Ther nis not oon can war by other be.'
30. And with that word he gan cast up the browe,
Ascaunces, 'lo! is this nought wysly spoken?' 205
At which the god of love gan loken rowe
Right for despyt, and shoop for to ben wroken;
He kidde anoon his bowe nas not broken;
For sodeynly he hit him at the fulle;
And yet as proud a pekok can he pulle. 210
31. O blinde world, O blinde entencioun!
How ofte falleth al theffect contraire
Of surquidrye and foul presumpcioun;
For caught is proud, and caught is debonaire.
This Troilus is clomben on the staire, 215
And litel weneth that he moot descenden.
But al-day falleth thing that foles ne wenden.
32. As proude Bayard ginneth for to skippe
Out of the wey, so priketh him his corn,
Til he a lash have of the longe whippe, 220
Than thenketh he, 'though I praunce al biforn
First in the trays, ful fat and newe shorn,
Yet am I but an hors, and horses lawe
I moot endure, and with my feres drawe.'
33. So ferde it by this fers and proude knight; 225
Though he a worthy kinges sone were,
And wende no-thing hadde had swiche might
Ayens his wil that sholde his herte stere,
Yet with a look his herte wex a-fere,
That he, that now was most in pryde above, 230
Wex sodeynly most subget un-to love.
34. For-thy ensample taketh of this man,
Ye wyse, proude, and worthy folkes alle,
To scornen Love, which that so sone can
The freedom of your hertes to him thralle; 235
For ever it was, and ever it shal bifalle,
That Love is he that alle thing may binde;
For may no man for-do the lawe of kinde.
35. That this be sooth, hath preved and doth yet;
For this trowe I ye knowen, alle or some, 240
Men reden not that folk han gretter wit
Than they that han be most with love y-nome;
And strengest folk ben therwith overcome,
The worthiest and grettest of degree;
This was, and is, and yet men shal it see. 245
36. And trewelich it sit wel to be so;
For alderwysest han ther-with ben plesed;
And they that han ben aldermost in wo,
With love han ben conforted most and esed;
And ofte it hath the cruel herte apesed, 250
And worthy folk maad worthier of name,
And causeth most to dreden vyce and shame.
37. Now sith it may not goodly be withstonde,
And is a thing so vertuous in kinde,
Refuseth not to Love for to be bonde, 255
Sin, as him-selven list, he may yow binde.
The yerde is bet that bowen wole and winde
Than that that brest; and therfor I yow rede
To folwen him that so wel can yow lede.
38. But for to tellen forth in special 260
As of this kinges sone of which I tolde,
And leten other thing collateral,
Of him thenke I my tale for to holde,
Bothe of his Ioye, and of his cares colde;
And al his werk, as touching this matere, 265
For I it gan, I wil ther-to refere.
39. With-inne the temple he wente him forth pleyinge,
This Troilus, of every wight aboute,
On this lady and now on that lokinge,
Wher-so she were of toune, or of with-oute: 270
And up-on cas bifel, that thorugh a route
His eye perced, and so depe it wente,
Til on Criseyde it smoot, and ther it stente.
40. And sodeynly he wex ther-with astoned,
And gan hire bet biholde in thrifty wyse: 275
'O mercy, god!' thoughte he, 'wher hastow woned,
That art so fair and goodly to devyse?'
Ther-with his herte gan to sprede and ryse,
And softe sighed, lest men mighte him here,
And caughte a-yein his firste pleyinge chere. 280
41. She nas not with the leste of hir stature,
But alle hir limes so wel answeringe
Weren to womanhode, that creature
Was neuer lasse mannish in seminge.
And eek the pure wyse of here meninge 285
Shewede wel, that men might in hir gesse
Honour, estat, and wommanly noblesse.
42. To Troilus right wonder wel with-alle
Gan for to lyke hir mening and hir chere,
Which somdel deynous was, for she leet falle 290
Hir look a lite a-side, in swich manere,
Ascaunces, 'what! may I not stonden here?'
And after that hir loking gan she lighte,
That never thoughte him seen so good a sighte.
43. And of hir look in him ther gan to quiken 295
So greet desir, and swich affeccioun,
That in his hertes botme gan to stiken
Of hir his fixe and depe impressioun:
And though he erst hadde poured up and doun,
He was tho glad his hornes in to shrinke; 300
Unnethes wiste he how to loke or winke.
44. Lo, he that leet him-selven so konninge,
And scorned hem that loves peynes dryen,
Was ful unwar that love hadde his dwellinge
With-inne the subtile stremes of hir yën; 305
That sodeynly him thoughte he felte dyen,
Right with hir look, the spirit in his herte;
Blessed be love, that thus can folk converte!
45. She, this in blak, lykinge to Troylus,
Over alle thyng he stood for to biholde; 310
Ne his desir, ne wherfor he stood thus,
He neither chere made, ne worde tolde;
But from a-fer, his maner for to holde,
On other thing his look som-tyme he caste,
And eft on hir, whyl that servyse laste. 315
46. And after this, not fulliche al awhaped,
Out of the temple al esiliche he wente,
Repentinge him that he hadde ever y-iaped
Of loves folk, lest fully the descente
Of scorn fille on him-self; but, what he mente, 320
Lest it were wist on any maner syde,
His wo he gan dissimulen and hyde.
47. Whan he was fro the temple thus departed,
He streyght anoon un-to his paleys torneth,
Right with hir look thurgh-shoten and thurgh-darted, 325
Al feyneth he in lust that he soiorneth;
And al his chere and speche also he borneth;
And ay, of loves servants every whyle,
Him-self to wrye, at hem he gan to smyle.
48. And seyde, 'lord, so ye live al in lest, 330
Ye loveres! for the conningest of yow,
That serveth most ententiflich and best,
Him tit as often harm ther-of as prow;
Your hyre is quit ayein, ye, god wot how!
Nought wel for wel, but scorn for good servyse; 335
In feith, your ordre is ruled in good wyse!
49. In noun-certeyn ben alle your observaunces,
But it a sely fewe poyntes be;
Ne no-thing asketh so grete attendaunces
As doth your lay, and that knowe alle ye; 340
But that is not the worste, as mote I thee;
But, tolde I yow the worste poynt, I leve,
Al seyde I sooth, ye wolden at me greve!
50. But tak this, that ye loveres ofte eschuwe,
Or elles doon of good entencioun, 345
Ful ofte thy lady wole it misconstrue,
And deme it harm in hir opinioun;
And yet if she, for other enchesoun,
Be wrooth, than shalt thou han a groyn anoon:
Lord! wel is him that may be of yow oon!' 350
51. But for al this, whan that he say his tyme,
He held his pees, non other bote him gayned;
For love bigan his fetheres so to lyme,
That wel unnethe un-to his folk he feyned
That othere besye nedes him destrayned; 355
For wo was him, that what to doon he niste,
But bad his folk to goon wher that hem liste.
52. And whan that he in chaumbre was allone,
He doun up-on his beddes feet him sette,
And first he gan to syke, and eft to grone, 360
And thoughte ay on hir so, with-outen lette,
That, as he sat and wook, his spirit mette
That he hir saw a temple, and al the wyse
Right of hir loke, and gan it newe avyse.
53. Thus gan he make a mirour of his minde, 365
In which he saugh al hoolly hir figure;
And that he wel coude in his herte finde,
It was to him a right good aventure
To love swich oon, and if he dide his cure
To serven hir, yet mighte he falle in grace, 370
Or elles, for oon of hir servaunts pace.
54. Imagininge that travaille nor grame
Ne mighte, for so goodly oon, be lorn
As she, ne him for his desir ne shame,
Al were it wist, but in prys and up-born 375
Of alle lovers wel more than biforn;
Thus argumented he in his ginninge,
Ful unavysed of his wo cominge.
55. Thus took he purpos loves craft to suwe,
And thoughte he wolde werken prively, 380
First, to hyden his desir in muwe
From every wight y-born, al-outrely,
But he mighte ought recovered be therby;
Remembring him, that love to wyde y-blowe
Yelt bittre fruyt, though swete seed be sowe. 385
56. And over al this, yet muchel more he thoughte
What for to speke, and what to holden inne,
And what to arten hir to love he soughte,
And on a song anoon-right to biginne,
And gan loude on his sorwe for to winne; 390
For with good hope he gan fully assente
Criseyde for to love, and nought repente.
57. And of his song nought only the sentence,
As writ myn autour called Lollius,
But pleynly, save our tonges difference, 395
I dar wel sayn, in al that Troilus
Seyde in his song; lo! every word right thus
As I shal seyn; and who-so list it here,
Lo! next this vers, he may it finden here.
CANTUS TROILI.
58. 'If no love is, O god, what fele I so? 400
And if love is, what thing and whiche is he!
If love be good, from whennes comth my wo?
If it be wikke, a wonder thinketh me,
Whenne every torment and adversitee
That cometh of him, may to me savory thinke; 405
For ay thurst I, the more that I it drinke.
59. And if that at myn owene lust I brenne,
Fro whennes cometh my wailing and my pleynte?
If harme agree me, wher-to pleyne I thenne?
I noot, ne why unwery that I feynte. 410
O quike deeth, o swete harm so queynte,
How may of thee in me swich quantitee,
But-if that I consente that it be?
60. And if that I consente, I wrongfully
Compleyne, y-wis; thus possed to and fro, 415
Al sterelees with-inne a boot am I
A-mid the see, by-twixen windes two,
That in contrarie stonden ever-mo.
Allas! what is this wonder maladye?
For hete of cold, for cold of hete, I deye.' 420
61. And to the god of love thus seyde he
With pitous voys, 'O lord, now youres is
My spirit, which that oughte youres be.
Yow thanke I, lord, that han me brought to this;
But whether goddesse or womman, y-wis, 425
She be, I noot, which that ye do me serve;
But as hir man I wole ay live and sterve.
62. Ye stonden in hire eyen mightily,
As in a place un-to your vertu digne;
Wherfore, lord, if my servyse or I 430
May lyke yow, so beth to me benigne;
For myn estat royal here I resigne
In-to hir hond, and with ful humble chere
Bicome hir man, as to my lady dere.'
63. In him ne deyned sparen blood royal 435
The fyr of love, wher-fro god me blesse,
Ne him forbar in no degree, for al
His vertu or his excellent prowesse;
But held him as his thral lowe in distresse,
And brende him so in sondry wyse ay newe, 440
That sixty tyme a day he loste his hewe.
64. So muche, day by day, his owene thought,
For lust to hir, gan quiken and encrese,
That every other charge he sette at nought;
For-thy ful ofte, his hote fyr to cese, 445
To seen hir goodly look he gan to prese;
For ther-by to ben esed wel he wende,
And ay the ner he was, the more he brende.
65. For ay the ner the fyr, the hotter is,
This, trowe I, knoweth al this companye. 450
But were he fer or neer, I dar seye this,
By night or day, for wysdom or folye,
His herte, which that is his brestes yë,
Was ay on hir, that fairer was to sene
Than ever was Eleyne or Polixene. 455
66. Eek of the day ther passed nought an houre
That to him-self a thousand tyme he seyde,
'Good goodly, to whom serve I and laboure,
As I best can, now wolde god, Criseyde,
Ye wolden on me rewe er that I deyde! 460
My dere herte, allas! myn hele and hewe
And lyf is lost, but ye wole on me rewe.'
67. Alle othere dredes weren from him fledde,
Bothe of the assege and his savacioun;
Ne in him desyr noon othere fownes bredde 465
But arguments to this conclusioun,
That she on him wolde han compassioun,
And he to be hir man, whyl he may dure;
Lo, here his lyf, and from the deeth his cure!
68. The sharpe shoures felle of armes preve, 470
That Ector or his othere bretheren diden,
Ne made him only ther-fore ones meve;
And yet was he, wher-so men wente or riden,
Founde oon the best, and lengest tyme abiden
Ther peril was, and dide eek such travayle 475
In armes, that to thenke it was mervayle.
69. But for non hate he to the Grekes hadde,
Ne also for the rescous of the toun,
Ne made him thus in armes for to madde,
But only, lo, for this conclusioun, 480
To lyken hir the bet for his renoun;
Fro day to day in armes so he spedde,
That alle the Grekes as the deeth him dredde.
70. And fro this forth tho refte him love his sleep, And made his mete his foo; and eek his sorwe 485 Gan multiplye, that, who-so toke keep, It shewed in his hewe, bothe eve and morwe; Therfor a title he gan him for to borwe Of other syknesse, lest of him men wende That the hote fyr of love him brende. 490
71. And seyde, he hadde a fever and ferde amis;
But how it was, certayn, can I not seye,
If that his lady understood not this,
Or feyned hir she niste, oon of the tweye;
But wel I rede that, by no maner weye, 495
Ne semed it [as] that she of him roughte,
Nor of his peyne, or what-so-ever he thoughte.
72. But than fel to this Troylus such wo,
That he was wel neigh wood; for ay his drede
Was this, that she som wight had loved so, 500
That never of him she wolde have taken hede;
For whiche him thoughte he felte his herte blede.
Ne of his wo ne dorste he not biginne
To tellen it, for al this world to winne.
73. But whanne he hadde a space fro his care, 505
Thus to him-self ful ofte he gan to pleyne;
He sayde, 'O fool, now art thou in the snare,
That whilom Iapedest at loves peyne;
Now artow hent, now gnaw thyn owene cheyne;
Thou were ay wont eche lovere reprehende 510
Of thing fro which thou canst thee nat defende.
74. What wole now every lover seyn of thee,
If this be wist, but ever in thyn absence
Laughen in scorn, and seyn, "lo, ther gooth he,
That is the man of so gret sapience, 515
That held us loveres leest in reverence!
Now, thonked be god, he may goon in the daunce
Of hem that Love list febly for to avaunce!
75. But, O thou woful Troilus, god wolde,
Sin thow most loven thurgh thy destinee, 520
That thow beset were on swich oon that sholde
Knowe al thy wo, al lakkede hir pitee:
But al so cold in love, towardes thee,
Thy lady is, as frost in winter mone,
And thou fordoon, as snow in fyr is sone." 525
76. God wolde I were aryved in the port
Of deeth, to which my sorwe wil me lede!
A, lord, to me it were a greet comfort;
Then were I quit of languisshing in drede.
For by myn hidde sorwe y-blowe on brede 530
I shal bi-Iaped been a thousand tyme
More than that fool of whos folye men ryme.
77. But now help god, and ye, swete, for whom
I pleyne, y-caught, ye, never wight so faste!
O mercy, dere herte, and help me from 535
The deeth, for I, whyl that my lyf may laste,
More than my-self wol love yow to my laste.
And with som freendly look gladeth me, swete,
Though never more thing ye me bi-hete!'
78. This wordes and ful manye an-other to 540
He spak, and called ever in his compleynte
Hir name, for to tellen hir his wo,
Til neigh that he in salte teres dreynte.
Al was for nought, she herde nought his pleynte;
And whan that he bithoughte on that folye, 545
A thousand fold his wo gan multiplye.
79. Bi-wayling in his chambre thus allone,
A freend of his, that called was Pandare,
Com ones in unwar, and herde him grone,
And sey his freend in swich distresse and care: 550
'Allas!' quod he, 'who causeth al this fare?
O mercy, god! what unhap may this mene?
Han now thus sone Grekes maad yow lene?
80. Or hastow som remors of conscience,
And art now falle in som devocioun, 555
And waylest for thy sinne and thyn offence,
And hast for ferde caught attricioun?
God save hem that bi-seged han our toun,
And so can leye our Iolyte on presse,
And bring our lusty folk to holinesse!' 560
81. These wordes seyde he for the nones alle,
That with swich thing he mighte him angry maken,
And with an angre don his sorwe falle,
As for the tyme, and his corage awaken;
But wel he wiste, as fer as tonges spaken, 565
Ther nas a man of gretter hardinesse
Than he, ne more desired worthinesse.
82. 'What cas,' quod Troilus, 'or what aventure
Hath gyded thee to see my languisshinge,
That am refus of euery creature? 570
But for the love of god, at my preyinge,
Go henne a-way, for certes, my deyinge
Wol thee disese, and I mot nedes deye;
Ther-for go wey, ther is no more to seye.
83. But if thou wene I be thus syk for drede, 575
It is not so, and ther-for scorne nought;
Ther is a-nother thing I take of hede
Wel more than ought the Grekes han y-wrought,
Which cause is of my deeth, for sorwe and thought.
But though that I now telle thee it ne leste, 580
Be thou nought wrooth, I hyde it for the beste.'
84. This Pandare, that neigh malt for wo and routhe,
Ful often seyde, 'allas! what may this be?
Now freend,' quod he, 'if ever love or trouthe
Hath been, or is, bi-twixen thee and me, 585
Ne do thou never swiche a crueltee
To hyde fro thy freend so greet a care;
Wostow nought wel that it am I, Pandare?
85. I wole parten with thee al thy peyne,
If it be so I do thee no comfort, 590
As it is freendes right, sooth for to seyne,
To entreparten wo, as glad desport.
I have, and shal, for trewe or fals report,
In wrong and right y-loved thee al my lyve;
Hyd not thy wo fro me, but telle it blyve.' 595
86. Than gan this sorwful Troilus to syke,
And seyde him thus, 'god leve it be my beste
To telle it thee; for, sith it may thee lyke,
Yet wole I telle it, though myn herte breste;
And wel wot I thou mayst do me no reste. 600
But lest thow deme I truste not to thee,
Now herkne, freend, for thus it stant with me.
87. Love, a-yeins the which who-so defendeth
Him-selven most, him alder-lest avayleth,
With desespeir so sorwfully me offendeth, 605
That streyght un-to the deeth myn herte sayleth.
Ther-to desyr so brenningly me assaylleth,
That to ben slayn it were a gretter Ioye
To me than king of Grece been and Troye!
88. Suffiseth this, my fulle freend Pandare, 610
That I have seyd, for now wostow my wo;
And for the love of god, my colde care
So hyd it wel, I telle it never to mo;
For harmes mighte folwen, mo than two,
If it were wist; but be thou in gladnesse, 615
And lat me sterve, unknowe, of my distresse.'
89. 'How hastow thus unkindely and longe
Hid this fro me, thou fool?' quod Pandarus;
'Paraunter thou might after swich oon longe,
That myn avys anoon may helpen us.' 620
'This were a wonder thing,' quod Troylus,
'Thou coudest never in love thy-selven wisse;
How devel maystow bringen me to blisse?'
90. 'Ye, Troilus, now herke,' quod Pandare,
'Though I be nyce; it happeth ofte so, 625
That oon that exces doth ful yvele fare,
By good counseyl can kepe his freend ther-fro.
I have my-self eek seyn a blind man go
Ther-as he fel that coude loke wyde;
A fool may eek a wys man ofte gyde. 630
91. A whetston is no kerving instrument,
And yet it maketh sharpe kerving-tolis.
And ther thow woost that I have ought miswent,
Eschewe thou that, for swich thing to thee scole is;
Thus ofte wyse men ben war by folis. 635
If thou do so, thy wit is wel biwared;
By his contrarie is every thing declared.
92. For how might ever sweetnesse have be knowe
To him that never tasted bitternesse?
Ne no man may be inly glad, I trowe, 640
That never was in sorwe or som distresse;
Eek whyt by blak, by shame eek worthinesse,
Ech set by other, more for other semeth;
As men may see; and so the wyse it demeth.
93. Sith thus of two contraries is a lore, 645
I, that have in love so ofte assayed
Grevaunces, oughte conne, and wel the more
Counsayllen thee of that thou art amayed.
Eek thee ne oughte nat ben yvel apayed,
Though I desyre with thee for to bere 650
Thyn hevy charge; it shal the lasse dere.
94. I woot wel that it fareth thus by me
As to thy brother Parys an herdesse,
Which that y-cleped was Oënone,
Wrot in a compleynt of hir hevinesse: 655
Ye say the lettre that she wroot, y gesse?'
Nay, never yet, y-wis,' quod Troilus.
'Now,' quod Pandare, 'herkneth; it was thus.--
95. "Phebus, that first fond art of medicyne,"
Quod she, "and coude in every wightes care 660
Remede and reed, by herbes he knew fyne,
Yet to him-self his conninge was ful bare;
For love hadde him so bounden in a snare,
Al for the doughter of the kinge Admete,
That al his craft ne coude his sorwe bete."-- 665
96. Right so fare I, unhappily for me;
I love oon best, and that me smerteth sore;
And yet, paraunter, can I rede thee,
And not my-self; repreve me no more.
I have no cause, I woot wel, for to sore 670
As doth an hauk that listeth for to pleye,
But to thyn help yet somwhat can I seye.
97. And of o thing right siker maystow be,
That certayn, for to deyen in the peyne,
That I shal never-mo discoveren thee; 675
Ne, by my trouthe, I kepe nat restreyne
Thee fro thy love, thogh that it were Eleyne,
That is thy brotheres wyf, if ich it wiste;
Be what she be, and love hir as thee liste.
98. Therfore, as freend fullich in me assure, 680
And tel me plat what is thyn enchesoun,
And final cause of wo that ye endure;
For douteth no-thing, myn entencioun
Nis nought to yow of reprehencioun,
To speke as now, for no wight may bireve 685
A man to love, til that him list to leve.
99. And witeth wel, that bothe two ben vyces,
Mistrusten alle, or elles alle leve;
But wel I woot, the mene of it no vyce is,
For for to trusten sum wight is a preve 690
Of trouthe, and for-thy wolde I fayn remeve
Thy wrong conceyte, and do thee som wight triste,
Thy wo to telle; and tel me, if thee liste.
100. The wyse seyth, "wo him that is allone,
For, and he falle, he hath noon help to ryse;" 695
And sith thou hast a felawe, tel thy mone;
For this nis not, certeyn, the nexte wyse
To winnen love, as techen us the wyse,
To walwe and wepe as Niobe the quene,
Whos teres yet in marbel been y-sene. 700
101. Lat be thy weping and thy drerinesse,
And lat us lissen wo with other speche;
So may thy woful tyme seme lesse.
Delyte not in wo thy wo to seche,
As doon thise foles that hir sorwes eche 705
With sorwe, whan they han misaventure,
And listen nought to seche hem other cure.
102. Men seyn, "to wrecche is consolacioun
To have an-other felawe in his peyne;"
That oughte wel ben our opinioun, 710
For, bothe thou and I, of love we pleyne;
So ful of sorwe am I, soth for to seyne,
That certeynly no more harde grace
May sitte on me, for-why ther is no space.
