[BOOK II.]
Night.
The clowdy nyght, wndir whois obſcure
[1276] The reſt and quiet of euery criatur
Lyith ſauf, quhare the goſt with beſyneß
Is occupiit, with thoghtfull hewynes;
And, for that thocht furth ſchewing vil his mycht,
[1280] Go fare-wel reſt and quiet of the nycht.
Arthur cannot rest.
Artur, I meyne, to whome that reſt is nocht,
But al the nycht ſuppriſit is with thocht;
In to his bed he turnyth to and fro,
[1284] Remembryng the apperans of his wo,
That is to ſay, his deith, his confuſioune,
And of his realme the opin diſtruccioune.
That in his wit he can no thing prowide,
[1288] Bot tak his forton thar for to abyd.
The sun goeth up.
Vp goith the ſon, vp goith the hot morow;
The thoghtful king al the nycht to ſorow,
[Fol. 17.]
That ſauch the day, vpone his feit he ſtart,
Arthur goeth forth.
[1292] And furth he goith, diſtrublit in his hart.
A quhill he walkith in his penſyf goſt,
He hears that a clerk has arrived,
So was he ware thar cummyne to the oſt
O clerk, with whome he was aqwynt befor,
[1296] In to his tyme non better was y-bore;
Of qwhois com he gretly vas Reioſit,
For in to hyme ſum comfort he ſuppoſit;
between whom and himself there was a hearty affection.
Betuex them was one hartly affeccioune.
[1300] Non orderis had he of Relegioune,
Famus he was, and of gret excellence,
He was expert in the seven sciences,
And rycht expert in al the vij. ſcience;
Contemplatif and chaſt in gouernance,
and was named Amytans.
[1304] And clepit was the maiſter amytans.
The king befor his palȝoune one the gren,
That knew hyme well, and haith his cummyn ſeñ,
Arthur welcomes him.
Velcummyt hyme, and maid hyme rycht gud chere,
AMYTANS REPROVES ARTHUR.
[1308] And he agan, agrewit as he were,
He recks nothing of Arthur’s salutation.
Saith, “nothir of thi ſaloſing, nor the,
Ne rak I nocht, ne charg I nocht,” quod hee.
The king inquires what trespass he has committed.
Than quod the king, “maiſter, and for what why
[1312] Ar ȝe agrewit? or quhat treſſpas have I
Commytit, ſo that I ſhal yow diſples?”
He replies, “It is not against me, but against thyself.
Quod he, “no thing It is ayane myn eß,
But only contrare of thi-ſelf alway;
[1316] So fare the courß yow paſſith of the way.
Thy ship is almost drowned in the whirlpool.
Thi ſchip, that goth apone the ſtormy vall,
Ney of thi careldis in the ſwelf it fall,
Whar ſhe almoſt is in the perell drent;
[1320] That is to ſay, yow art ſo far myſwent
Of wykitneß vpone the vrechit dans,
[29] So in MS. Is it necessary to alter it to “strong”?
That yow art fallyng in the storng[29] vengans
That is, God’s wrath shall soon devour thee.
Of goddis wreth, that ſhal the ſon deuour;
[1324] For of his ſtrok approchit now the hour
That boith thi Ringe, thi ceptre, and thi crovñ,
Frome hie eſtat he ſmyting ſhal adoune.
And that accordith well, for in thi thocht
Because thou knowest Him not, who set thee up in this high estate,
[1328] Yow knawith not hyme, the wich that haith the wrocht,
And ſet the vp in to this hie eſtat
From powert; for, as the-ſelwyne wat,
It cummyth al bot only of his myght,
[1332] And not of the, nor of thi elderis Richt
To the diſcending, as in heritage,
though not begotten in spousage.
For yow was not byget in to spouſag.
[Fol. 17 b.]
Wharfor yow aucht his biding to obſerf,
[1336] And at thy mycht yow ſhuld hyme pleß and ſerf;
That dois yow nat, for yow art ſo confuſſit
With this fals warld, that thow haith hyme Refuſit,
And brokine haith his reul and ordynans,
[1340] The wich to the he gave in gouernans.
THE TYRANNY OF KINGS.
He made thee king,
He maid the king, he maid the gouernour,
He maid the ſo, and ſet in hie honour
Of Realmys and of [diuerß] peplis ſere;
[1344] Efter his loue thow ſhuld them Reul and ſtere,
And wnoppreſſit kep in to Iuſtice,
The wykit men and pwnyce for ther wice.
Yow dois no thing, bot al in the contrare,
and thou sufferest thy people to fare ill.
[1348] And ſuffrith al thi puple to forfare;
Yow haith non Ey but one thyne awn delyt,
Or quhat that pleſing ſhall thyne appetyt.
In the defalt of law and of Iuſtice,
[1352] Wndir thi hond is ſufferyt gret ſuppriß
Of fadirleß, and modirleß alſo,
And wedwis ek ſuſtenit mekill wo.
The poor are oppressed.
With gret myſchef oppreſſit ar the pure;
[1356] And thow art cauß of al this hol Iniure,
Whar-of that god a raknyng ſal craf
At the, and a ſore Raknyng ſal hafe;
For thyne eſtat is gewyne to Redreß
[1360] Thar ned, and kep them to rychtwyneß;
And thar is non that ther complantis heris;
The mychty folk, and ek the flattereris
Ar cheif with the, and doith this oppreſſioun;
If they complain, it is their confusion.
[1364] If thai complen, It is ther confuſſioune.
And daniell ſaith that who doith to the pure,
Or faderleß, or modirleß, EnIure,
Or to the puple, that ilke to god doth hee;
[1368] And al this harme ſuſtenit Is throw the.
Yow ſufferith them, oppreſſith and anoyith;
So yow art cauß, throw the thei ar diſtroyth;
Than, at thi mycht, god ſo diſtroys yow.
What wilt thou do, when God destroys sinners off the visage of the earth?
[1372] What ſhal he do aȝane? quhat ſhal yow,
When he diſtroys by vengance of his ſuerd
The ſynaris fra the vysagis of the Erde?
Than vtraly yow ſhall diſtroyt bee;
[1376] And that Richt weill apperis now of thee,
For yow allon byleft art ſolitere;
Solomon saith, ‘Wo to him who is left alone! He hath no help.’
And the wyß salamon can duclar,
‘Wo be to hyme that is byleft alone,
[Fol. 18.]
[1380] He haith no help;’ so Is thi forton goñe;
For he is callit, with quhom that god is nocht,
Allone; and ſo thi wykitneß haith wrocht
That god hyme-ſelf he is bycummyn thi fo,
Thou hast lost thy people’s hearts,
[1384] Thi pupleis hartis haith thow tynt alſo;
Thi wykitneß thus haith the maid alon,
That of this erth thi fortone Is y-goñ.
Yow mone thi lyf, yow mone thi vorſchip tyne,
and shalt come to death that hath no end.”
[1388] And eft to deth that neuer ſhal haf fyne.”
ARTHUR ASKS ADVICE.
“Maister,” quod he, “of yowre beneuolens,
Y yow beſech that tueching myn offens,
Ȝhe wald wichſaif your conſell to me If
Arthur asks how he shall amend,
[1392] How I ſal mend, and ek her-eftir leif.”
“Now,” quod the maiſter, “and I have merwell qwhy
Yow aſkith conſail, and wil in non affy,
Nor wyrk thar-by; and ȝhit yow may In tym,
[1396] If yow lykith to amend the cryme.”
“Ȝhis,” ſaith the king, “and ſuthfaſtly I will
and promises to fulfil his bidding.
Ȝour ordynans in euery thing fulfyll.”
“And if the liſt at conſail to abide,
The master replies, “Thou must first dread the Lord.
[1400] The remed of thi harme to prouyde—
Firſt, the begyning is of ſapiens,
To dreid the lord and his magnificens;
And what thow haith in contrar hyme ofendit,
[30] MS. “amendit.”
[1404] Whill yow haith mycht, of fre deſir amend it;[30]
Repent thy guilt.
Repent thi gilt, repent thi gret treſpaß,
And remembir one goddis richwyſneß;
How for to hyme that wykitneß anoyt,
[1408] And how the way of ſynaris he diſtroit;
And if ye lyk to ryng wnder his peß,
Ye wengans of his mychty hond yow ſeß,
This ſchalt yow do, if yow wil be perfit.
[1412] Firſt, mone yow be penitent and contrit
Of euery thing that tuechith thi conſiens,
Done of fre will, or ȝhit of neglygens.
Thy need requireth full contrition.
Thi neid requirith ful contretioune,
[1416] Princepaly with-out concluſioune;
With humble hart and goſtly byſyneß,
Syne ſhalt yow go deuotly the confeß
Confess to some holy confessor.
Ther-of vnto ſum haly confeſſour,
[1420] That the wil conſail tueching thin arour;
And to fulfill his will and ordynans,
Do penance, and amend all wrong.”
In ſatiſfaccione and doing of penans,
And to amend al wrang and al Iniure,
[1424] By the ydone til euery Creature;
[Fol. 18 b.]
If yow can In to thi hart fynde,
Contretioune well degeſt In to thi mynd.
Now go thi weie, for if it leful were,
[1428] Confeſſioune to me, I ſhuld It here.”
ARTHUR CONFESSES HIS SINS,
Arthur tries to remember every sin done since his years of innocence,
Than arthur, Richt obedient and mek,
In to his wit memoratyvecan ſeik
Of euery gilt wich that he can pens,
[1432] Done frome he paſſith the ȝeris of Innocens;
And as his maiſter hyme commandit hade,
and made his confession with lamentable cheer.
He goith and his confeſſione haith he maad
Richt deuotly with lementable chere;
[1436] The maner wich quho lykith for to here
He may It fynd In to the holl romans,
Of confeſſione o paſing cercumſtans.
I can It not, I am no confeſſour,
[1440] My wyt haith ewill conſat of that labour,
Quharof I wot I aucht repent me ſore.
The king wich was confeſſit, what is more,
Goith and til his maiſter tellith hee,
[1444] How euery ſyne In to his awn degree
He shew, that mycht occuryng to his mynde.
“Leftest thou aught behind,” quoth the master, “about Ban, king of Albanak, and his disinherited wife?”
“Now,” quod the maiſtere, “left thow aght behynde
Of albenak the vorſchipful king ban,
[1448] The wich that vas in to my ſeruice ſlan,
And of his wif diſheriſt eft alſo?
Bot of ther ſone, the wich was them fro,
[31] MS. apparently has “srpek;” but a comparison with line 1543 shews that the apparent r is due to the meeting of two slight flourishes belonging to the s and p.
Ne ſpek[31] y not;”—the king in his entent
[1452] Abaſyt was, and furthwith is he went
The king again confesses, and returns,
Aȝane, and to his confeſſour declarith;
Syne to his maiſter he ayane Reparith,
AND AGAIN ASKS FOR ADVICE.
To quhome he ſaith, “I aftir my cunyng
[1456] Your ordinans fulfillit in al thing;
And now right hartly y beſeich and prey,
Ȝhe wald withſchaif ſum thing to me ſay,
prays for comfort,
That may me comfort in my gret dreid,
[1460] And how my men ar falȝet in my Neid,
and inquires about his dream.
And of my dreme, the wich that is ſo dirk.”
The master saith, “If thou art bound to work by my counsel,
This maiſter ſaith, “and thow art bound to virk
[32] This line (though it should not) begins with an illuminated letter.
[32]AT my conſail, and if yow has maad
[1464] Thi confeſſione, as yow before hath ſaid,
And in thi conciens thinkith perſeuere,
As I preſume that thow onon ſhalt here
That god hyme-ſelf ſhal ſo for ye prouide,
thou shalt abide in thy kingdom.
[1468] Thow ſhal Remayne and In thi Ring abyd.
[Fol. 19.]
And why thi men ar falȝet At this nede,
At ſhort this is the cauß, ſhalt yow nocht dred,
Fore thow to gode was frawart and perwert;
[1472] Thi ryngne and the he thocht for to ſubwart;
And yow ſal knaw na power may reciſt,
In contrar quhat god lykith to aſſi[ſ]t.
KINGS DERIVE THEIR POWER FROM GOD.
Strength of victory cometh from God only.
The vertw nore the ſtrenth of victory
[1476] It cummyth not of man, bot anerly
Of hyme, the wich haith euery ſtrinth; and than,
If that the waiis pleſſit hyme of man,
He ſhal have forß aȝane his ennemys.
[1480] A-ryght agan apone the ſamyne vyß,
Whoso displeases Him shall be subject to his enemies, as we read in the Bible concerning the Jews.
If he diſpleß vn to the lord, he ſhall
Be to his fais a ſubiet or a thrall,
As that we may In to the bible red,
[1484] Tueching the folk he tuk hyme-ſelf to led
In to the lond, the wich he them byhicht.
Ay when thei ȝhed in to his ways Richt,
Ther fois gon befor there ſuerd to nocht;
When they wrought against Him, they were so full of fear that the sound of a falling leaf made a thousand flee.
[1488] And when that thei ayanis hyme hath vrocht,
Thei war ſo full of radur and diſſpare,
That of o leif fleing in the air,
The ſound of It haith gart o thouſand tak
[1492] At onys apone them-ſelf the bak,
And al ther manhed vterly foryhet;
Sich dreid the lord apone ther hartis set.
So ſhalt yow know no powar may withſtond,
[1496] Ther god hyme-ſelf hath ton the cauß on hond.
Thine own offence is the reason why thy people fail thee.
And ye quhy ſtant in thyne awn offens,
That al thi puple falȝhet off defens.
And ſum ar falȝeing magre ther entent;
[1500] Thei ar to quhom thow yewyne hath thi rent,
Thi gret Reuard, thi richeß and thi gold,
And cheriſſith and held in thi houſhold.
Bot the moſt part ar falȝheit the at wyll,
Thou hast shewn some of them unkindness,
[1504] To quhome yow haith wnkyndneß ſchawin till;
Wrong and inIure, and ek defalt of law,
And pwnyſing of qwhich that thei ſtand aw;
And makith ſeruice but reward or fee,
[1508] Syne haith no thonk bot fremmytneß of the.
Such folk to the cummyth bot for dred,
Not of fre hart the for to help at nede.
And what awalith owthir ſheld or ſper,
[1512] Or horß or armoure according for ye were,
[Fol. 19 b.]
Vith-outen man them for to ſtere and led?
and a man that wanteth heart is dead.
And man, yow wot, that vantith hart is ded,
That in to armys ſeruith he of noght;
[1516] A cowart oft ful mekil harm haith vroght.
In multitude nore ȝhit in confluens
Of ſich, is nowther manhed nore defens.
Thou hast so conducted thyself as to lose all thy people’s hearts.
And ſo thow hath the rewlyt, that almoſt
[1520] Of al thi puple the hartis ben ylost;
And tynt richt throw thyne awn myſgouernans
Of auerice and of thyne errogans.
What is a prince without honour?
What is o prince? quhat is o gouernoure
[1524] Withouten fame of worſchip and honour?
What is his mycht, ſuppos he be A lorde,
If that his folk ſal nocht to hyme accorde?
Can he by himself sustain his kingdom, by serving his own appetite?
May he his Rigne, may he his holl Empire
[1528] Suſten al only of his owne deſyre,
In ſerwyng of his wrechit appetit
Of awerice and of his awn delyt,
And hald his men, wncheriſt, in thraldome?
His oppression of his people consumes his high estate, and makes other kings war on them.
UNJUST KINGS ARE PUNISHED.
[1532] Nay! that ſhal ſone his hie eſtat conſome.
[33] “king” (?).
For many o knycht[33] therby is broght ydoune,
All vtraly to ther confuſioune;
For oft it makith vther kingis by
[1536] To wer on them In traſt of victory;
And oft als throw his peple is diſtroyth,
That fyndith them agrewit or anoyth;
God also punishes their vices.”
And god alſo oft with his awn ſwerd,
[1540] Punyſith ther wyſis one this erd.
Thus falith not o king but gouernans,
Boith realme and he goith one to myſchans.”
A MESSAGE FROM GALIOT.
Meanwhile, the king of a hundred knights and the first-conquest king come from Galiot,
AS thai war thus ſpeking of this thinge,
[1544] Frome galiot cam two knychtis to the king;
That one the king of hundereth knychtis was;
[34] MS. “kinghe,” a spelling due to confusion with “knight.” See [l. 1533].
That other to nome the fyrst-conqueſt king[34] has,
At firſt that galyot conquerit of one.
[1548] The nereſt way one to the king thei gon,
And vp he roß, as he that wel couth do
Honor, to quhome that It afferith to;
And ȝhit he wiſt not at thei kingis were;
[35] “then” (?).
[1552] So them[35] thei boith and vyth rycht knyghtly cher
Reuerendly thei ſaluſt hyme, and thane
and the former delivers his message, to the effect that
The king of hunder knyghtis he began
And ſaid hyme, “ſir, to ȝow my lord ws ſende,
[Fol. 20.]
[1556] Galiot, whilk bad ws ſay he wende,
That of this world the vorthieſt king wor ȝhe,
Greteſt of men and of awtoritee.
Galiot wonders at the feebleness of Arthur’s folk,
Wharof he has gret wonder that ȝhe ar
[1560] So feble cummyne In to his contrare,
For to defend your cuntre and your londe,
And knowith well ȝhe may hyme nocht withſtonde.
Wharfor he thinkith no worſchip to conquere,
[1564] Nore in the weris more to perſyuere;
Conſiddir yowr wakneß and yowr Indegens,
Aȝanis hyme as now to mak defens.
A TRUCE PROPOSED AND ACCEPTED.
and is willing to grant a year’s truce,
Wharfore, my lord haith grantit by vs here
[1568] Trewis to yhow and reſput for o ȝhere,
if Arthur will return to fight against him in a year’s time;
If that yhow lykith by the ȝheris ſpace
For to retwrn ayane In to this place,
Her to manteine yhour cuntre and withſtond
[1572] Hyme with the holl power of yhour lond.
And for the tyme the trewis ſhal endure,
Yhour cuntre and yhour lond he will aſſurre;
And wit ȝhe ȝhit his powar is nocht here.
[1576] And als he bad ws ſay yhow by the yhere,
and desires to have the red knight in his household.
The gud knycht wich that the Red armys bure
And in the feild maid the diſcumfiture,
The whilk the flour of knychthed may be cold,
[1580] He thinkith hyme to haue of his houſhold.”
“Well,” quod the king, “I have hard quhat yhe ſay,
But if god will, and ek if that I may,
In to ſich wyß I think for to withſtond,
[1584] Yhour lord ſhall have no powar of my londe.”
Arthur rejoices at the truce,
Of this meſag the king Reioſing haß,
And of the trewis wich that grantit was,
Bot anoyt ȝhit of the knycht was he,
[1588] Wich thei awant to have in ſuch dogre.
Ther leif thei tuk; and when at thei war gon,
[36] The initial T is illuminated.
which the master attributes to God’s providence, and exhorts him, saying,
[36]This maiſter ſaith, “how lykith god diſpone!
Now may yhow ſe and ſuth is my recorde;
[1592] For by hyme now is makith this accord;
And by non vthir worldly providens,
Sauf only grant of his bynewolans,
To ſe if that the lykith to amend,
[1596] And to prouid thi cuntre to defend.
Wharfor yow ſhalt in to thi lond home fair,
And gowerne the as that I ſhall declaire.
[Fol. 20 b.]
“First, serve God with humble heart, and let the wand of law pass through the land.
Firſt, thi god with humble hart yow ſerfe,
[1600] And his comand at al thi mycht obſerf;
And ſyne, lat paß the ilk bleſſit wonde
Of lowe with mercy Iuſtly throw thi londe;
And y beſeich—to quhome yow ſal direke
[1604] The rewle vpone, the wrangis to correk—
That yow be nocht in thi electioune blynde;
For writin It Is and yow ſal trew It fynde.
That, be thei for to thonk or ellis blame,
[1608] And towart god thi part ſhal be the ſam̅;
Of Ignorans ſhalt yow nocht be excuſit,
Bot in ther werkis ſorly be accuſit,
For thow ſhuld euer cheß apone ſich wyß
HOW TO CHOOSE JUDGES.
Thus shalt thou choose the ministers of justice.
[37] MS. “mīſteris.”
[1612] The miniſteris[37] that rewll haith of Iustice:—
Firſt, that he be deſcret til wnderſtond
And lowe and ek the mater of the londe;
And be of mycht and ek Autoritee,
[1616] (For puple ay contempnith low degre,)
And that of trouth he folow furth the way;
That is als mych as he louyth trewth alway,
And haitith al them the wich ſal pas therfro.
[1620] Syne, that he god dreid and lowe al-so.
Avoid avaricious and wrathful men.
Of auerice be-war with the deſyre,
And of hyme full of haſtynes and fyre;
Be-war thar-for of malice and deſire,
[1624] And hyme alſo that lowith no medyre;
For al this abhominable was hold,
When Iuſtice was in to the tymis olde.
For qwho that is of an of thir by-know,
[1628] The leſt of them ſubuertith all the low,
[38] MS. “w Iustly.”
And makith It w[n]Iustly[38] to procede;
Eschew unfit men, for this shall be thy meed in the day of judgment.
Eſchew tharfor, for this ſal be thi meid
Apone the day when al thing goith aright,
[1632] Whar none excuß hidyng ſchal ye lyght;
But he the Iug, that no man may ſuſſpek,
Euery thing ful Iuſtly ſal correk.
Be-war thar-with, as before have I told,
[1636] And cheß them wyſly that thi low ſhal hold.
And als I will that it well oft be sen,
Richt to thi-self how thei thi low conten;
Be diligent to inquire how judgment is given.
KINGS MUST BE JUST AND TRUE.
And how the Right, and how the dom is went,
[1640] For to Inquer that yow be delygent.
[Fol. 21.]
And punyß for, for o thing ſhal yow know,
The most treſpas is to ſubuert the low,
So that yow be not in thar gilt accuſit,
[1644] And frome the froit of bliſſit folk refuſit.
Visit every chief town throughout the bounds of thy kingdom.
And pas yow ſhalt to euery chef toune,
Throw-out the boundis of thi Regioune
Whar yow ſall be, that Iuſtice be Elyk
[1648] With-out diuiſione baith to pur and ryk.
And that thi puple have [ane] awdiens
With thar complantis, and alſo thi presens;
For qwho his eris frome the puple ſtekith,
[1652] And not his hond in ther ſupport furth rekith,
His dom ſall be ful grewous & ful hard,
When he ſal cry and he ſal nocht be hard.
Give thine ears to the poor.
Wharfor thyne eris ifith to the pwre,
[1656] Bot in redreß of ned, & not of inIure;
Thus ſall thei don of Reſſone & knawlag.
Kings, while minors, may be excused;
But kingis when thei ben of tender ag,
Y wil not ſay I traſt thei ben excuſit,
[1660] Bot ſchortly thei ſall be ſar accuſit,
but, when of age, they must punish those that have wrested justice.
When ſo thei cum to yheris of Reſone,
If thei tak not full contriſioune,
And pwnyß them that hath ther low myſgyit.
[1664] That this is trouth it may not be denyit;
For vther ways thei ſal them not diſcharg,
[39] A blank space here occurs, just sufficient to contain one line.
[Excep thei pwnyß them that have the charg][39]
One eſtatis of ther realm, that ſhold
[40] MS. “behold.”
[1668] With-in his ȝouth ſe that his low be hold.[40]
Temper justice with mercy.
And thus thow the, with mercy, kep alway
Of Iuſtice furth the ilk bleſſit way.
Be true and stable in thy words.
And of thi wordis beis trew and ſtable,
[1672] Spek not to mych, nore be not vareable.
O kingis word ſhuld be o kingis bonde,
And ſaid It is, a kingis word ſhuld ſtond;
O kingis word, among our faderis old,
[1676] Al-out more precious & more ſur was hold
Than was the oth or ſeel of any wight;
A king should be the very light of truth.
O king of trouth ſuld be the werray lyght,
So treuth and Iuſtice to o king accordyth.
[1680] And als, as thir clerkis old recordith,
KINGS SHOULD CHERISH ALL MEN.
[41] The initial I is illuminated; rather because there is here a change of subject than because it begins a new sentence.
[41]In tyme is larges and humilitee
Right well according vnto hie dugre,
And pleſſith boith to god and man al-so;
[Fol. 21 b.]
[1684] Wharfor I wil, incontinent thow go,
And of thi lond in euery part abide,
Whar yow gar fet and clep one euery ſid
Out of thi cuntreis, and ek out of thi tovnis,
Invite thy dukes, earls, great barons, thy poor knights, and thy bachelors, and welcome them severally.
[1688] Thi dukis, erlis, and thi gret baronis,
Thi pur knychtis, and thi bach[e]leris,
And them reſauf als hartly as afferis,
And be them-ſelf yow welcum them ilkon:
[1692] Syne, them to glaid and cheris, thee diſpone
With feſting and with humyll contynans.
Be not penſyve, nore proud in arrogans,
Keep company not with the rich man only, but with the poor worthy man also.
Bot with them hold in gladnes cumpany;
[1696] Not with the Rich nor myghty anerly,
Bot with the pure worthi man alſo,
With them thow ſit, with them yow ryd and go.
I ſay not to be our fameliar,
[1700] For, as the moſt philoſephur can duclar,
Yet remember that familiarity breeds contempt.
To mych to oyß familiaritee
Contempnyng bryngith one to hie dugre;
Bot cherice them with wordis fair depaynt,
[1704] So with thi pupelle ſal yow the aquaynt.
Choose out of each district an aged knight to be thy counsellor.
Than of ilk cuntre wyſly yow enquere
An agit knycht to be thi conſulere,
That haith ben hold in armys Richt famus,
[1708] Wyß and diſcret, & no thing Inwyus;
For there is non that knowith ſo wel, I-wyß,
O worthy man as he that worthi Is.
When thou hast sojourned long in a place, then provide thee with plenty of horses, armour, gold, silver, and clothing;
KINGS MUST BE LIBERAL.
When well long haith yow ſwiornyt in a place,
[1712] And well acqueynt the vith thi puple has,
Than ſhalt thow ordand & prowid the
Of horß and ek of armour gret plente;
Of gold, and ſiluer, tressore, and cleithing,
[1716] And euery Riches that longith to o king;
and, before leaving, distribute gifts liberally.
And when the lykith for to tak thi leif,
By largeß thus yow thi reward geif,
First to the pure worthy honorable,
[1720] That is til armys and til manhed able;
(Set he be pur, ȝhit worſchip in hyme bidith);
Give to the poor worthy man the horse thou thyself ridest.
If hyme the horß one wich thi-ſelwyne Ridith,
And bid hyme that he Rid hyme for yhour ſak;
[1724] Syne til hyme gold and ſiluer yow betak;
The horß to hyme for worſchip and prowes,
The treſor for his fredome and larges.
[Fol. 22 a.]
If moſt of Riches and of Cheriſing;
[1728] Eftir this gud knycht berith vitneſing.
Give to thy tenants and vavasours easy hackneys, palfries, and coursers.
Syne to thi tennandis & to thi wawaſouris
If eſſy haknays, palfrais, and curſouris,
And robis ſich as pleſand ben and fair;
[1732] Syne to thi lordis, wich at mychty aire,
Give to thy lords things strange and uncouth.
As dukis, erlis, princis, and ek kingis,
Yow if them ſtrang, yow if them vncouth thingis,
As diuerß iowellis, and ek preciouß ſtonis,
[1736] Or halkis, hundis, ordinit for the nonis,
Or wantone horß that can nocht ſtand in ſtāble;
Thar giftis mot be fair and delitable.
Thus, firſt vn to the vorthi pur yow if
[1740] Giftis, that may ther pouerte Releif;
And to the rich iftis of pleſans,
That thei be fair, ſet nocht of gret ſubſtans;
For riches aſkith no thing bot delyt,
[1744] And powert haith ay ane appetyt
For to support ther ned and Indigens:
Thus ſhall yow if and makith thi diſpens.
So, too, shall the queen give to maidens and ladies,
And ek the quen, my lady, ſhalt alſo
[1748] To madenis and to ladeis, quhar ȝhe go,
If, and cheriß one the ſamyne wyß;
for all thy welfare lies in liberality.
For in to largeß al thi welfar lyis.
And if thy giftis with ſich continans
[1752] That thei be ſen ay gifyne vith pleſans;
The wyß man ſais, and ſuth it is approuit,
Thar is no thonk, thar is no ift alowit,
Bot It be ifyne In to ſich manere,
Remember that the giver should be as glad in his cheer as the receiver.
[1756] (That is to ſay, als glaid in to his chere),
As he the wich the ift of hyme Reſauith;
And do he not, the gifar is diſſauith.
For who that iffis, as he not if wald,
[1760] Mor profit war his ift for to with-hald;
His thonk he tynith, and his ift alſo.
Bot that thow ifith, if with boith two,
Give with both hand and heart at once;
That is to ſay, vith hart and hand atonis;
[1764] And ſo the wyſman ay ye ift diſponis.
Beith larg and iffis frely of thi thing;
for liberality is the treasure of a king.
For largeß is the treſour of o king,
And not this other Iowellis nor this gold
[1768] That is in to thi treſory with-holde.
[Fol. 22 b.]
Who gladly iffith, be vertew of larges
Whoso gives liberally, his treasury increases.
His treſory encreſis of Richeſß,
And ſal aȝañe the mor al-out reſawe.
LIBERAL KINGS ARE LOVED IN LIFE,
For the receiver shall place his goods at the king’s disposal,
[1772] For he to quhome he ȝewith ſall hawe,
Firſt his body, ſyne his hart with two,
His gudis al for to diſpone also
who shall gain, moreover, both worship and praise.
In his ſeruice; and mor atour he ſhall
[1776] Have O thing, and that is beſt of all;
That is to ſay, the worſchip and the loß
That vpone larges in this world furth goß.
And yow ſhal knaw the lawbour & the preß
[1780] In to this erth about the gret Richeß.
Is there any labour except for meat and clothing? All the remnant is for fame.
[42] MS. “Is ony bout bot;” “bout” being defaced.
Is ony, bot[42] apone the cauß we see
Of met, of cloth, & of proſperitee?
All the remanant ſtant apone the name
[1784] Of purches, furth apone this worldis fame.
And well yow wot, in thyne allegians
Ful many Is, the wich haith ſufficians
Of euery thing that longith to ther ned;
[1788] What haith yow more, qwich [haith] them al to lede,
For al thi Realmys and thi gret Riches,
If that yow lak of worſchip the encreß?
Well leß, al-out; for efter thar eſtate
[1792] Thei have vorſchip, and kepith It al-gat;
And yow degradith al thyne hie dugree,
That ſo ſchuld ſhyne In to nobelitee,
Throuch wys and throw the wrechitneß of hart.
AND COMMENDED AFTER DEATH.
Knowest thou not what shall be thy part, when thou passest away from this world?
[43] MS. has “by.”
[1796] And knowis yow not what ſall be[43] thi part,
Out of this world when yow ſal paß the courß?
Fair well, I-wyß! yow neuer ſhall Recourß
[44] MS. has “subeiet.”
Whar no prince more ſhall the subiet[44] have,
[1800] But be als dep in to the erd y-grave,
Virtue and honour will alone remain.
Sauf vertew only and worſchip wich abidith;
With them the world apone the laif dewidith;
And if thy successor be liberal, he will be commended of the world;
And if he, wich ſhal eftir the ſucced,
[1804] By larges ſpend, of quhich that yhow had dreid,
He of the world comendit is and priſit,
And yow ſtant furth of euery thing diſpiſit;
The puple ſaith and demyth thus of thee,
[1808] “Now is he gone, a werray vrech was hee,
And he the wich that is our king and lord
Boith wertew haith & larges in accorde;
Welcum be he!” and ſo the puple ſoundith.
[Fol. 23 a.]
[1812] Thus through thi viß his wertew mor aboundith,
and his virtue will abound through thy vice.
And his vertew the more thi wice furth ſchawith.
Wharfor ȝhe, wich that princes ben y-knawith,
Lat not yhour vrechit hart so yhow dant,
[1816] That he that cummyth next yhow may awant
To be mor larg, nore more to be commendit;
Riches well spent are the best kept.
Best kepit Is the Riches well diſpendit.
O ȝhe, the wich that kingis ben, fore ſham
[1820] Remembrith yhow, this world hath bot o naam̅
Of good or ewill, efter ȝhe ar gone!
And wyſly tharfor cheſſith yhow the toñ
Wich moſt accordith to nobilitee,
[1824] And knytith larges to yhour hie degre.
For qwhar that fredome In O prince Ringnis,
It bryngith In the victory of kingis,
And makith realmys and puple boith to dout,
[45] Or “subettis.”
[1828] And ſubectis[45] of the cuntre al about.
LIBERAL KINGS WIN SUBJECTS,
Whoso will be a conqueror, let him not reck to give largely.
And qwho that thinkith ben o conquerour,
Suppos his largeß ſumquhat pas myſour,
Ne rak he nat, bot frely iffith ay;
[1832] And as he wynyth, beis var al-way
To mych nor ȝhit to gredy that he hold,
Wich ſal the hartis of the puple colde.
Both love and fear spring from liberality.
And low and radour cummyth boith two
[1836] Of larges; Reid and ȝhe ſal fynd It ſo.
Alexander this lord the warld that wan,
Firſt with the ſuerd of larges he began,
Alexander gave so liberally,
And as he wynith ifith largely,
[1840] He rakith No thing bot of cheuelry;
Wharfor of hyme ſo paſſith the Renown,
that many cities desired to have such a lord,
That many o cetee, and many o ſtrang towñ
Of his worſchip that herith the Recorde,
[1844] Diſſirith ſo to haveing ſich o lorde;
and offered themselves peaceably to him, though they were manly men of war.
And offerith them with-outen ſtrok of ſpere,
Suppos that thei war manly men of were,
But only for his gentilleß that thei
[1848] Have hard; and ſo he louit was al-way
For his larges, humilitee, and manhed,
With his awn folk, that neuermore, we Reid,
[Fol. 23 b.]
For al his weris nor his gret trawell,
[1852] In al his tym that thei hyme onys faill;
Bot in his worſchip al thar beſynes
Thei ſet, and lewith in to no diſtres;
Whar-throw the ſuerd of victory he berith.
Many princes bear the palm of victory, through liberality;
[1856] And many prince full oft the palm werith,
As has ben hard, by largeß, of before,
In conqueringe of Rignis & of glore.
while miserliness hath made realms desolate.
And wrechitnes Richt ſo, in the contrar,
BUT UNJUST ONES DESPOIL THEM.
[1860] Haith Realmys maid ful deſolat & bare,
And kingis broght doun from ful hie eſtat;
And who that Red ther old bukis, wat
The vicis lef, the wertew have in mynde,
[1864] And takith larges In his awn kynd;
Choose the mean between prodigality and avarice.
A-myd ſtanding of the vicis two,
Prodegalitee and awerice alſo.
Wharfor her-of It nedith not to more,
[1868] So mych ther-of haith clerkis vrit to-fore.
Whoso chooses to be liberal,
Bot who the wertw of larges & the law
Sal cheß, mot ned conſidir well & knaw
must understand three things: the amount he has, to whom he giveth, and the fit time for giving.
In to hyme-ſelf, and thir thre wnderſtande,
[1872] The ſubſtans firſt, the powar of his land,
Whome to he iffith, and the cauß wharfore,
The nedful tyme awatith euermore.
Kepith thir thre; for qwho that ſal exced
[1876] His rent, he fallith ſodandly in nede.
(1) The king that becomes indigent overthrows his subjects.
And ſo the king, that on to myſter drowis,
His subiettis and his puple he our-thrawis,
And them diſpolȝeith boith of lond and Rent;
[1880] So is the king, ſo is the puple ſchent.
For the voice of the oppressed shrieketh up ceaselessly to heaven;
For-quhi the woice It ſcrikth vp ful ewyne
With-out abaid, and paſſith to the hewyne,
Whar god hyme-ſelf reſauith ther the crye
[1884] Of the oppreſioune and the teranny,
and God smiteth down with the sword of vengeance.
And vith the ſuerd of wengans doun y-ſmytith,
The wich that caruith al to ſor, and bitith,
And hyme diſtroyth, as has ben hard or this
[1888] Of euery king that wirkith ſich o mys.
BEWARE OF INJUSTICE AND FLATTERY.
For ther is few eſchapith them, It ſall
For God hath given the king the wand of justice:
Boith vpone hyme & his ſucceſſione fall;
For he forſuth haith ifyne hyme the wond
[Fol. 24 a.]
[1892] To Iuſtefy and Reull in pece his lond,
The puple all ſubmytit to his cure;
And he aȝan one to no creatur
Save only ſhall vn to his gode obey.
[1896] And if he paſſith ſo far out of the wey,
and if he oppresses them whom he should rule,
Them to oppreß, that he ſhuld reul & gid,
Ther heritag, there gwdis to dewide,
Ye, wnder whome that he moſt nedis ſtond,
God shall stretch His mighty hand for correction.
[1900] At correccioune ſal ſtrek his mychty hond,
Not euery day, bot ſhal at onys fall
On hyme, mayhap, and his ſucceſcione all.
Herein, alas! is the blindness of kings.
In this, allace! the blyndis of the kingis,
[1904] And Is the fall of princis and of Rygnis.
The moſt wertew, the gret Intellegens,
The blessed token of a king’s wisdom is for him to restrain his hand from his people’s riches.
The bleſſit tokyne of wyſdom and prudens
Iſß, in o king, for to reſtren his honde
[1908] Frome his pupleis Riches & ther lond.
Mot euery king have this wice in mynd
In tyme, and not when that he ned fynde!
And in thi larges beith war, I pray,
(2) Choose a fitting time.
[1912] Of nedful tyme, for than is beſt alway.
(3) Take care to whom you give.
Awyß the ek quhome to that thow ſalt if,
Of there fam, and ek how that thei leif;
Let not the virtuous and the vicious stand in the same degree.
And of the wertws and wicious folk alſo,
[1916] I the beſeich dewidith well thir two,
So that thei ſtond nocht in[to] o degree;
Diſcreccioune ſall mak the diuerſitee,
Wich clepith the moder of al vertewis.
FLATTERERS SUCCEED WHEN KINGS ARE FOOLISH.
Beware of flattery.
[1920] And beith war, I the beſeich of this,
That is to ſay of flatry, wich that longith
To court, and al the kingis larges fongith.
The vertuouß man no thing thar-of reſauith,
[1924] The flattereris now ſo the king diſſauith
And blyndith them that wot no thing, I-wyß,
When thei do well, or quhen thei do o myß;
And latith kingis oft til wnderſtonde
[1928] Thar vicis, and ek ye faltis of ther lond.
In to the realme about o king Is holde
A flatterer is worse than a storm or a pestilence.
O flatterere were than is the ſtormys cold,
Or peſtelens, and mor the realme anoyith;
[1932] For he the law and puple boith diſtroyith.
[Fol. 24 b.]
Three things make flatterers in favour.
And in to principall ben ther three thingis,
That cauſſith flattereris ſtonding with the kingis;
First, the blind ignorance of kings.
And on, It is the blyndit Ignorans
[1936] Of kingis, wich that hath no gouernans
To wnderſtond who doith ſich o myß;
But who that fareſt ſchewith hym, I-wyß,
Moſt ſuffiſith and beſt to his pleſans.
[1940] Wo to the realme that havith ſich o chans!
Secondly, where a king is vicious himself.
And ſecundly, quhar that o king Is
Weciuß hyme-ſelf, he cheriſſith, ywys,
Al them the wich that one to vicis ſoundith,
[1944] Whar-throw that vicis and flattery ek aboundith.
Thirdly, where the king is so foolish, that he knows their flattery, yet withdraws from reproving them.
The thrid, is the ilk ſchrewit harrmful wice,
Wich makith o king within hyme-ſelf ſo nyce,
That al thar flattry and ther gilt he knowith
[1948] In to his wit, and ȝhit he hyme with-drowith
Them to repref, and of ther vicis he wot;
And this It is wich that diſſemblyng hot,
That in no way accordith for o king.
[1952] Is he not ſet abuf apone his Ringne,
As ſouerane his puple for to lede?
Why should a king spare to say the truth?
Whi ſchuld he ſpare, or quhom of ſchuld he dred
To ſay the treuth, as he of Right is hold?
[1956] And if ſo ware that al the kingis wold,
When that his legis comytit ony wyce,
As beith not to ſchamful, nore to nyce,
That thei preſume that he is negligent,
He should reprove without dissembling, as it is fitting.
[1960] But als far as he thinkith that thei myß-went,
But diſſemblyng reprewith as afferis;
And pwnice them quhar pwnyſing Requeris,
Sauf only mercy in the tyme of ned.
[1964] And ſo o king he ſchuld his puple led,
That no treſpaß, that cummyth in his way,
Shuld paß his hond wne-pwniſt away;
Nore no good deid in to the ſamyn degree,
[1968] Nore no wertew, ſuld wn-Reuardid bee.
Then flattery, that now is high, should be low.
Than flattry ſhuld, that now is he, be low,
And wice from the kingis court with-drow;
His miniſteris that ſhuld the Iuſtice reull,
[1972] Shuld kep well furth of quiet & reull,
That now, god wat, as It conſerwit Is,
The ſtere is loſt, and al is gon amys;
[Fol. 25 a.]
And vertew ſhuld hame to the court hyme dreß,
[1976] That exillith goith in to the wildernes.
WISE KINGS MAKE A WISE PEOPLE.
If a king thus stood like his own degree, his people would be virtuous and wise.
Thus if o king ſtud lyk his awn degree,
Wertwis and wyß than ſhuld his puple bee,
Only ſet by vertew hyme to pleß,
[1980] And ſore adred his wiſdom to diſpleß.
And if that he towart the vicis draw,
His folk ſall go on to that ilk law;
What ſhal hyme pleß that wil nocht ellis fynd,
[1984] Bot ther-apon ſetith al ther mynde.
Thus the rule of his people and kingdom standeth only in the king’s virtue.
Thus only in the wertew of o king
The reull ſtant of his puple & his ringne,
If he be wyß and, but diſſemblyng, ſchewis,
[1988] As I have ſaid, the vicis one to ſchrewis.
And ſo thus, ſir, It ſtant apone thi will
For to omend thi puple, or to ſpill;
Or have thi court of vertewis folk, or fullis;
Since thou art wholly master of the schools, teach them, and they shall gladly learn.”
[1992] Sen yow art holl maiſter of the ſcoullis
Teichith them, and thei ſal gladly leir,
[46] Or, “leir.” MS. apparently has “leir,” corrected to “heir.”
That is to ſay, that thei may no thing heir[46]
Sauf only wertew towart thyn eſtat;
[1996] And cheriß them that wertews ben algait.
And thinkith what that wertew is to thee;
It pleſſith god, vphaldith thi degree.”
Arthur considers his counsel profitable.
“Maiſter,” quod he, “me think rycht profitable
[2000] Yowr conſeell Is, and wonder honorable
For me, and good; rycht well I have conſauit,
And in myne hartis Inwartneß reſauit.
I ſhal fulfill and do yowr ordynans
[2004] Als far of wit as I have ſuffiſans;
Bot y beſeich yow, in til hartly wyß,
He beseeches him to expound his dream,
That of my drem ȝhe ſo to me dewyß,
The wich ſo long haith occupeid my mynd,
how he shall only find help through the water-lion, the leech, and the flower.
[2008] How that I ſhal no maner ſucour fynd
Bot only throw the wattir lyon, & ſyne
The leich that is withouten medyſyne;
And of the conſell of the flour; wich ayre
[2012] Wonderis lyk that no man can duclar.”
THE WATER-LION MEANS GOD.
“Now, ſir,” quod he, “and I of them al thre,
What thei betakyne ſhal I ſchaw to the,
The master’s explanation.
Such as the clerkis at them ſpecifiit;
[Fol. 25 b.]
[2016] Thei vſit no thing what thei ſignefiit.
The water-lion is the very God.
The wattir lyone Is the god werray,
God to the lyone is lyknyt many way;
But thei have hyme In to the wattir ſeñ,
[2020] Confuſit were ther wittis al, y weñ;
The water is men’s fragility;
The wattir was ther awn fragelitee,
And thar treſpas, and thar Inequitee
In to this world, the wich thei ſtond y-cloſit;
[2024] That was the wattir wich thei have ſuppoſit,
That haith there knowlag maad ſo Inperfyt;
Thar ſyne & ek ther worldis gret delyt,
As clowdy wattir, was euermore betweñ,
whereby they see not the lion perfectly.
[2028] That thei the lyone perfitly hath nocht ſeñ;
Bot as the wattir, wich was yer awn ſynne,
That euermor thei ſtond confuſit In.
Had men been always religious, they had seen the lion not in water, but clearly.
If thei haith ſtond in to religioñ clen,
[2032] Thei had the lyone Not in watter ſen,
Bot clerly vp in to the hewyne abuf,
Eternaly whar he ſhal not remufe.
And euermore in vatter of ſyne vas hee,
[47] “see”(?).
[2036] For-quhi It is Impoſſeble for to bee;[47]
The world is enclosed in the darkness of their sin.
And thus the world, wich that thei ar In,
Y-cloſit Is in dyrknes of ther ſyne;
And ek the thikneß of the air betwen
[2040] The lyone mad in vattir to be ſen.
For It was nocht bot ſtrenth of ther clergy
Wich thei have here, and It is bot erthly,
That makith them there reſouns dewyß,
[2044] And ſe the lyone thus in erthly wyß.
The lion is God’s son, Jesu Christ.
This is the lyone, god, and goddis sone,
Ihesu criſt, wich ay in hewyne ſal wonne.
For as the lyone of euery beſt is king,
[2048] So is he lord and maiſter of al thing,
That of the bleſſit vyrgyne vas y-bore.
Ful many a natur the lyone haith, quhar-fore
That he to god reſemblyt is, bot I
[2052] Lyk not mo at this tyme ſpecify.
This is the lyone, thar-of have yow no dred,
That ſhal the help and comfort In thi ned.
THE LEECH WITHOUT MEDICINE IS CHRIST.
The ſentens here now woll I the defyne
The leech without medicine is also God.
[2056] Of hyme, the lech withouten medyſyne,
Wich is the god that euery thing hath vroght.
[Fol. 26 a.]
For yow may know that vther Is It noght,
Not as surgeons,
As ſurgynis and feſicianis, wich that delith
[2060] With mortell thingis, and mortell thingis helyth,
whose art is in medicine,
And al thar art is in to medyſyne,
As it is ordanit be the mycht dewyne,
and in plaisters, drinks, and various anointments; who know the quality of the year, and the disposition of the planets.
[48] MS. “anoñytmētis,” or “anoūytmētis.”
As plaſteris, drinkis, and anouyntmentis[48] ſeir,
[2064] And of the qualyte watyng of the yher;
And of the planetis diſpoſicioune,
And of the naturis of compleccyoune,
And in the diuerß changing of hwmowris.
[2068] Thus wnder reull lyith al there cwris;
And yhit thei far as blynd man In the way,
Oft quhen that deith thar craft liſt to aſſay.
Bot god, the wich that is the ſoueran lech,
[2072] Nedith no maner medyſyne to ſech;
For ther is no Infyrmyte, nore wound,
Bot as hyme lykith al is holl and ſound.
But God can heal infirmity of thought,
So can he heill Infyrmytee of thoght,
[2076] Wich that one erdly medeſyne can noght;
and also the soul that goeth to confusion.
And als the ſaul that to confuſioune goith,
And haith with hyme and vther parteis boith,
His dedly wound god helyth frome the ground;
[2080] On to his cure no medyſyne is found.
This Is his mycht that neuer more ſhall fyne,
This is the leich withouten medyſyne;
And If that yhow at confeſſioune hath ben
[2084] And makith the of al thi ſynnis clen,
He shall be thy leech in all necessity.
Yow art than holl, and this ilk ſamyn is he
Schall be thi leich In al neceſſitee.
THE FLOWER IS THE VIRGIN MARY.
Now of the flour y woll to the diſcerñ:
[49] The word, though indistinct, is almost certainly “haith.” Stevenson has “high;” but this gives no sense.
[2088] This is the flour that haith[49] the froyt eterñ,
This is the flour, this fadith for no ſchour,
This is the flour of euery flouris floure;
The flower is she of whom the eternal fruit was born,
This is the flour, of quhom the froyt vas borñ,
[2092] This ws redemyt efter that we war lorñ;
This Is the flour that euer ſpryngith new,
This is the flour that changith neuer hew;
the virgin that bore the Saviour,
This is the vyrgyne, this is the bleſſit flour
[2096] That Ihesu bur is our salweour,
This flour wnwemmyt of hir wirginitee;
This is the flour of our felicitee,
This is the flour to quhom ve ſhuld exort,
that ceaseth not to support us caitiffs,
[2100] This is the flour not ſeſſith to ſupport
In prayere, conſell, and in byſſynes,
[Fol. 26 b.]
Vs catifis ay In to our wrechitnes
On to hir sone, the quich hir conſell herith;
[2104] This is the flour that al our gladneß ſterith,
through whose prayer are many saved.
Throuch whois prayer mony one is ſawit,
That to the deth eternaly war reſawit,
Ne war hir hartly ſuplicatioune.
[2108] This is the flour of our ſaluatioune,
Next hir sone, the froyt of euery flour;
This is the ſam that ſhal be thi ſuccour,
If that the lykith hartly Reuerans
[2112] And ſeruice ȝeld one to hir excellens,
Syne worſchip hir with al thi byſſyneß;
Sche ſal thi harm, ſche ſall thi ned redreß.
She shall so counsel the lion and the leech, that thou need not despair.
Sche ſall ſice conſell if one to the two,
[2116] The lyone and the ſouerane lech alſo,
Yow ſall not Ned yi drem̅ for to diſpar,
Nor ȝhit no thing that is in thi contrare.
Now—quod the maiſter—yow may well wnderſtand
[2120] Tueching thi drem as I have born on hande;
And planly haith the mater al declarith,
That yhow may know of wich yow was diſparith.
The lech, the lyone, and the flour alſo,
[2124] Yow worſchip them, yow ſerve them euermo;
And ples the world as I have ſaid before;
In gouernans thus ſtondith al thi glore.
Do now as thou list, for all is in thy hand.
Do as yow liſt, for al is in thi honde,
[2128] To tyne thi-ſelf, thi honore, and thi londe,
Or lyk o prince, o conquerour, or king,
In honore and in worſchip for to Ringe.”
ARTHUR IS COMFORTED.
The king replies,
“Now,” quod the king, “I fell that the ſupport
[2132] Of yhour conſell haith don me ſich comfort,
that his heart is eased from fear;
Of euery raddour my hart is In to eß,
To ȝhour command, god will, y ſal obeß.
Bot o thing is yneuch wn to me,
but inquires if Galiot will win over the red knight, and what is his name.
[2136] How galiot makith his awant that he
Shall have the knycht, that only by his honde
And manhed, was defendour of my londe;
If that ſhall fall y pray yhow tellith me,
[2140] And quhat he hecht, and of quhat lond is hee?”
“What that he hecht yow ſhall no foryer know,
The master evades reply.
His dedis ſall her-efterwart hyme ſchaw;
Bot contrar the he ſhall be found no way.
[50] At the bottom of the page is the catch-word, “With that the king.”
[2144] No more thar-of as now y will the ſay.”[50]
[Fol. 27 a.]
With that the king haith at his maiſtir tone
* Text unchanged. Duplication does not fit metre, and another edition has ‘one to his’.
** Missing syllable?
The king and the host return home.
His leve, one to to* his cuntre for to goñe;
And al the oſt makith none abyde,**
[2148] To paſſing home anone thei can prowid;
And to ſir gawane thei haith o lytter maad,
Ful ſore ywound, and hyme on with them haade.
[T]he king, as that the ſtory can declar,
The king sojourns twenty-four days at Cardole, in Wales.
[2152] Paſſith to o Cete that was Right fair,
And clepit cardole, In to walis, was,
For that tyme than It was the nereſt place,
And thar he ſoiornyt xxiiijti days
[2156] In ryall feſting, as the auttore ſays.
So diſcretly his puple he haith cherit,
That he thar hartis holy haith conquerit.
Sir Gawan is healed in fifteen days.
And ſir gawan, helyt holl and ſound
[2160] Be xv dais he was of euery wounde;
Right blyth therof in to the court war thei.
ARTHUR AGAIN BECOMES MOURNFUL.
[51] MS. “xxviij,” altered to “xxiiij.”
And ſo befell, the xxiiij[51] day,
The king becomes mournful, as he sits at the mess.
The king to fall in to o hewynes,
[2164] Right ate his table ſiting at the meß;
Gawan rebukes him.
And ſir gawan cummyth hyme before,
And ſaid hyme, “ſir, yhour thoght is al to ſore,
Conſidering the diuerß knychtis ſere
[2168] Ar of wncouth and ſtrang landis here.”
The king answers in “matalent,”
The king anſuert, as in to matalent,
“Sir, of my thocht, or ȝhit of myne entent,
Yhe have the wrang me to repref, for-quhy
[2172] Thar lewith none that ſhuld me blam, for I
that he was thinking of the worthiest knight living;
Was thinkand one the worthieſt that lewyt,
That al the worſchip In to armys prewyt;
And how the thonk of my defens he had,
[2176] And of the wow that galiot haith mad.
But I have ſen, when that of my houſhold
Thar was, and of my falowſchip, that wold,
If that thei wiſt, quhat thing ſhuld me pleß,
[2180] Thei wald nocht leif for trawell nor for eß.
And ſum tyme It preſwmyt was & ſaid,
that he once had the flower of knighthood in his household, but now this flower is away.
That in my houſhold of al this world I had
The flour of knychthed and of chevalry;
[2184] Bot now thar-of y ſe the contrarye,
Sen that the flour of knychthed is away.”
“Schir,” quod he, “of Reſone ſuth yhe ſay;
[Fol. 27 b.]
And if god will, In al this warld ſo Round
[2188] He ſal be ſoght, if that he may he found.”
GAWANE’S EXPEDITION.
Gawan departs to seek Lancelot.
Than gawan goith with o knychtly chere,
At the hal
dure he ſaith In this maner:
“In this paſag who lykith for to wend?
[2192] It is o Iorne moſt for to comend
That In my tyme In to the court fallith,
To knyghtis wich that chewellry lowith
Or trawell In to armys for to hant;
[2196] And lat no knycht fra thyne-furth hyme awant
All the knights rise to go with him.
That it denyith;”—with that onon thei roß,
Al the knychtis, and frome the burdis goß.
The king that ſauch In to his hart was wo,
Arthur reproves him.
[2200] And ſaid, “ſir gawan, nece, why dois yow ſo?
Knowis yow nocht I myne houſhold ſuld encreß,
In knychthed, and in honore, and largeß?
And now yow thinkith mak me diſſolat
[2204] Of knychtis, and my houß tranſulat,
To ſek o knycht, and It was neuer more
Hard ſich o ſemble makith o before.”
Gawan explains.
“Sir,” quod he, “als few as may yhow pleſß;
[2208] For what I said was no thing for myne eß,
Nor for deſir of falouſchip, for-why
To paß alone, but cumpany, think I;
And ilk knycht to paß o ſundry way;
[2212] The mo thei paß the fewar eſchef thay,
Bot thus ſhal pas no mo bot as yhow leſt.”
Arthur assigns him forty companions.
“Takith,” quod he, “of quhom ȝhe lykith beſt,
Fourty in this paſag for to go;”
[2216] At this command and gawan cheſit ſo
Fourty, quhich that he louit, & that was
Richt glaid in to his falowſchip to pas.
GAWANE AND HIS FELLOWS DEPART.
These knights arm themselves,
[A]nd furth thei go, and al anarmyt thei
[2220] Come to the king, withouten more delay,
and bring the relics, whereon to swear to shew the truth.
The relykis brocht, as was the maner tho,
When any knyghtis frome the court ſuld go.
Or when the paſſit, or quhen thei com, thei ſwor
[2224] The trouth to ſchaw of euery aduentur.
Sir gawan knelyng to his falowis ſais,
“Yhe lordis, wich that in this ſeking gais,
So many noble and worthi knychtis ar ȝhe,
[2228] Me think in wayne yhour trauel ſhuld nocht be,
[Fol. 28 a.]
For aduentur is non so gret to pref,
As I ſuppone, nor ȝhe ſal It eſſchef,
And if ȝhe lyk as I that ſhal dewyß,
[2232] Yhour oth to ſwer In to the ſamyne wyß
Myne oith to kep;”—and that thei vndertak,
How euer ſo that he his oith mak
It to conſerf, and that thei have all ſworñ.
[2236] Than gawan, wich that was the king beforn,
Gawane swears not to return till he has found Lancelot, or evidence of him.
On kneis ſwore, “I ſal the ſuth duclar
Of euery thing when I agan Repar,
Nor neuer more aȝhane ſal I returñ,
[2240] Nore in o place long for to ſuiorñ
Whill that the knycht or verray evydens
I have, that ſhal be toknis of credens.”
His falouſchip abaſit of that thing,
[2244] And als therof anoyt was the king,
THE LADY ASKS LANCELOT HIS NAME.
Arthur reproves him for forgetting the coming day of battle.
Sayng, “Nece, yow haith al foly vroght
And wilfulneß, that haith nocht in thi thoght
The day of batell of galot and me.”
Gawane says it must be so.
[2248] Quod gawan, “Now non other ways ma be.”
Gawane and his fellow lace their helms, and take their leave.
Thar-with he and his falowſchip alſo
Thar halmys laſit, on to ther horß thei go,
Syne tuk ther lef, and frome the court the fare,
[2252] Thar names ware to long for to declar.
Now ſal we leif hyme and his cumpany,
That in thar ſeking paſſith biſſely;
GAWANE AND HIS FELLOWS DEPART.
The story returns to the lady of Melyhalt.
And of the lady of melyhalt we tell,
[2256] With whome the knycht mot ned alway duell.
[52] Room is here left in the MS. for an illuminated letter, and a small “o” inserted as a note.
[52][O] day ſhe mayd hyme on to hir preſens fet,
And on o ſege be-ſid hir haith hyme ſet,
“Sir, in keping I have yow halding long,”
[2260] And thus ſche ſaid, “for gret treſpas & wrong,
Magre my ſtewart, in worſchip, and for-thi
Ȝhe ſuld me thonk;”—“madem,” quod he, “and I
Thonk yhow ſo that euer, at my mycht,
[2264] Whar-ſo I paß that I ſal be yhour knycht.”
She inquires Lancelot’s name.
“Grant mercy, ſir, bot o thing I ȝow pray,
What that ȝhe ar ȝhe wold wichsauf to ſay.”
He refuses to tell.
“Madem,” quod he, “yhour mercy aſk I, quhy
[2268] That for to ſay apone no wyß may I.”
“No! wil ȝhe not? non oyer ways as now
She vows to keep him in thrall till the day of combat;
Ȝhe ſal repent, and ek I mak awow
One to the thing the wich that I beſt love,
[Fol. 28 b.]
[2272] Out frome my keping ſal ȝhe not Remuf
Befor the day of the aſſemblee,
Wich that, o ȝher, is nereſt for to bee;
And if that ȝow haith pleſſit for to ſay,
[2276] Ȝhe had fore me deliuerit ben this day;
and to go to the court to try and learn it.
And I ſal knaw, quheyer ȝhe wil or no,
For I furth-with one to the court ſal go,
Whar that al thithingis goith & cumyth ſoñ.”
[2280] “Madem,” quod he, “yhour pleſance mot be doñe.”
The knight retires.
With that the knycht one to his chalmer goith,
And the lady hir makith to be wroith
Aȝanis hyme, but ſuthly vas ſche not,
[2284] For he al-out was mor in to hir thoght.
Than ſchapith ſhe aȝane the ferd day,
And richly ſche gan hir-ſelf aray;
Syne clepit haith apone her cuſynes,
Before going to the court,
[2288] And ſaith, “y will one to the court me dreß;
And malice I have ſchawin on to ȝhon knycht,
For-quhy he wold nocht ſchew me quhat he hicht,
Bot ſo, I-wyß, It is nocht in my thocht,
[2292] For worthyar non In to this erth is wrocht.
she prays her cousin to take care of him.
Tharfor I pray, and hartly I requer
Ȝhe mak hyme al the cumpany and chere,
And do hyme al the worſchip and the eß,
[2296] Excep his honore, wich that may hym pleß;
And quhen I cum deliuerith hyme als fre
As he is now;”—“ne have no dred,” quod ſche.
[T]he lady partit, and hir lef hath ton,
[2300] And by hir Iorne to the court Is gon.
SHE GOES TO SEE ARTHUR.
The lady meets Arthur at Logris;
The king hapnit at logris for to bee,
Wich of his realme was than the chef cete;
And haith hir met, and In til hartly wyß
[2304] Reſauit her, and welcummyt oft-ſyß;
who brings her home to his palace;
And haith hir home one to his palice brocht,
Whar that no dante nedith to be ſocht,
And maid hir cher with al his ful entent.
[2308] Eft ſupir one to o chalmer ar thei went,
The king and ſche, and ek the quen al thre;
Of hir tithandis at hir than aſkit hee,
and inquires what has brought her.
And what that hir one to the court had brocht?
[53] MS. “conne.”
[2312] “Sir,” quod ſche, “I come[53] not al for nocht;
She says she has a friend who has made a challenge,
I have o frend haith o dereyne ydoo,
[Fol. 29 a.]
And I can fynd none able knycht tharto;
For he the wich that in the contrar Is
[2316] Is hardy, ſtrong, and of gret kyne, I-wyß;
Bot, It is ſaid, If I mycht have with me
Ȝour knycht, quich in the last aſſemble
which the red knight could best maintain.
Was in the feld, and the red armys bur,
[2320] In his manhed y mycht my cauß aſſur;
And yhow, ſir, richt hartly I exort
In to this ned my myſter to ſupport.”
ARTHUR CAN TELL HER NOTHING.
“Madem, by faith one to the quen I aw
Arthur replies that Gawane is gone to seek him.
[2324] That I beſt loue, the knycht I neuer ſaw
In nerneß by which that I hyme knew;
And ek gawane Is gan hyme for to ſew
With other fourty knychtis In to cumpany.”
[2328] The lady ſmylit at ther fanteſſy;
The quen thar-with preſumyt wel that ſche
The queen asks the lady if she knows where he is.
Knew quhat he was, and ſaid, “madem, If ȝhe
Knowith of hyme what that he is, or quhar,
[2332] We ȝhow beſech til ws for to declar.”
She replies no, and proposes to return.
“Madem,” quod ſche, “now be the faith that I
Aw to the king and yhow, as for no why
To court I cam, but of hyme to Inquere;
[2336] And ſen of hyme I can no tithingis here,
Nedlyngis to-morn homwart mon I fair.”
Arthur prays her to stay.
“Na,” quod the king, “madem, our ſon It waire;
Ȝhe ſal remayne her for the qwenys ſak;
[2340] Syne ſhal ȝhe of our beſt knychtis tak.”
“Sir,” quod ſche, “I pray ȝow me excuß,
For-quhy to paß nedis me behuß;
Nor, ſen I want the knycht which I have ſocht,
[2344] Wtheris with me to have deſir I nocht,
For I of otheris have that may ſuffice.”
Bot ȝhit the king hir prayt on ſich wyß,
She remains till the third day.
That ſche remanit whill the thrid day;
[2348] Syne tuk hir leif to paſing hom hir way.
She is sumptuously entertained,
It nedis not the feſting to declar
Maid one to hir, nor company nor fare;
Sche had no knycht, ſche had no damyſeill,
[2352] Nor thei richly rewardit war and well.
and returns home.
Now goith the lady homwart, and ſche
In her entent deſyrus Is to ſee
The flour of knychthed and of chevelry;
[2356] So was he pryſit and hold to euery wy.
THE LADY AGAIN SENDS FOR LANCELOT.
[Fol. 29 b.]
The lady, which one to hir palace come,
Soon after, she sends for Lancelot,
Bot of ſchort time remanith haith at home
When ſche gart bryng, withouten Recidens,
[2360] With grete effere this knycht to hir presens,
And ſaid hyme; “ſir, ſo mekil have I ſocht
And knowith that be-for I knew nocht,
and proposes to ransom him,
That If yhow lyk I wil yhour Ransone mak.”
[2364] “Madem, gladly, wil ȝhe wichſauf to tak
Efter that as my powar may atteñ,
Or that I may prowid be ony meñ.”
“Now, ſir,” ſho ſaid, “forſuth It ſal be so,
on one of three conditions.
[2368] Yhe ſal have thre, and cheß yhow on of tho;
And if yhow lykith them for to refuß,
I can no mor, but ȝhe ſal me excuß,
Yhe nedis mot ſuſten yhour aduentur
[2372] Contynualy In ward for til endur.”
“Madem,” quod he, “and I yhow hartly pray,
[54] So MS. We should probably read “bee.”
What that thei ſay[54] ȝhe wald wichſauf to ſay?”
Either he must tell whom he loves,
“[T]he firſt,” quod ſche, “who hath in to the cheñ
[2376] Of low yhour hart, and if ȝhe may dereñ?
or declare his name,
The next, yhour nam, the which ȝe ſal not lye?
or say if he expects again to equal his former exploits.
The thrid, if euer ȝhe think of cheualry
So mekil worſchip to atten in feild
[2380] Apone o day in armys wnder ſcheld,
As yat ȝhe dyd the ſamyne day, when ȝhe
In red armys was at the aſſemblee?”
“Madem,” quod he, “is thar non vther way
[2384] Me to redem, but only thus to ſay
Of thingis, which that Rynyth me to blam,
Me to awant my lady or hir name?
But If that I moſt ſchawin furth that one,
[2388] What suerte ſchal I have for to gone
At libertee out of this danger free?”
“Schir, ſor to dred no myſter is,” quod ſhee;
“As I am trew and faithfull woman hold,
[2392] Ȝhe ſal go fre quhen one of thir is told.”
“Madem, yhour will non vther ways I may,
He refuses to tell his lady’s name,
I mone obey; and to the firſt y ſay,
[55] A space is here left for an illuminated letter.
[55][I]s, to declar the lady of myne hart,
[2396] My goſt ſal rather of my breſt aſtart”—
Whar-by the lady fayndit al for nocht
The lowe quhich long hath ben In to his thocht—
or his own;
“And of my nam, ſchortly for to ſay,
[2400] It ſtondith ſo that one no wyß I may.
LANCELOT CLAIMS HIS LIBERTY;
[Fol. 30 a.]
Bot of the thrid, madem, I se that I
Mon ſay the thing that tuechith velany;
but declares that he trusts to do more than ever before; and requires his liberty.
For ſuth it is I traſt, and god before,
[2404] In feld that I ſal do of armys more
Than euer I did, if I commandit bee.
And now, madem, I have my libertee,
For I have ſaid I neuer thocht to ſay.”
[2408] “Now, ſir,” quod ſche, “when-euer ȝhe wil ye may;
She begs of him a boon;
Bot o thing Is, I yhow hartly raquer,
Sen I have hold yhow apone ſuch maner
Not as my fo, that ȝhe vald grant me till.”
[2412] “Madem,” quod he, “It ſal be as ȝhe will.”
“Now, ſir,” quod ſche, “it is no thing bot ȝhe
that he will remain with her till the day of battle;
Remañ with ws wn to the aſſemble,
And euery thyng that In yhour myſter lyis
[2416] I ſall gar ordan at yhour awn dewyß;
And of the day I ſhall yow certefy
Of the aſſemble ȝhe ſal not pas therby.”
“Madem,” quod he, “It ſal be as yhow liſt.”
[2420] “Now, ſir,” quod ſche, “and than I hald It beſt,
That ȝhe remañ lyk to the ſamyne dogre
As that ȝhe war, yat non ſal wit that ȝhe
Deliuerit war; and in to ſacret wyß
[2424] Thus may ȝhe be; and now yhe ſal dewyß
and inquires what arms he would like to have made for him. He chooses black armour,
What armys that yhow lykyth I gar mak.”
AND ASKS FOR BLACK ARMOUR.
“Madem,” quod he, “armys al of blak.”
With this, this knycht is to his chalmer goñ;
[2428] The lady gan ful prewaly diſſpone
For al that longith to the knycht, in feild;
Al blak his horß, his armour, and his ſcheld,
which is provided.
That nedful is, al thing ſche well prewidith;
[2432] And in hir keping thus with hir he bidith.
Suppos of love ſche takyne hath the charg,
She keeps her love close,
Sche bur It clos, ther-of ſche vas not larg,
Bot wyſly ſche abſtenit hir diſſir,
[2436] For ellis quhat, ſche knew, he was afyre;
Thar-for hir wit hir worſchip haith defendit,
being commended for discretion.
For in this world thar was nan mor commendit,
Boith of diſcreccioune and of womanhed,
[2440] Of gouernans, of nurtur, and of farhed.
This knycht with hir thus al this whil mon duell,
The story returns to Arthur—
And furth of arthur ſumthing wil we tell—
[T]hat walkyng vas furth in to his Regiounis,
[2444] And ſoiornyt in his ceteis and his townis,
[Fol. 30 b.]
As he that had of viſdome ſufficyans.
who obeys the counsel of Amytans,
He kepit the lore of maiſter amytans
In ryghtwyſnes, In feſting and larges,
[2448] In cheriſing cumpany and hamlynes;
ARTHUR’S LIBERALITY.
For he was biſſy and was deligent,
and gives away largely;
And largly he iffith, and diſpent
Rewardis, boith one to the pur & riche,
[2452] And holdith feſt throw al the ȝher eliche.
In al the warld paſſing gan his name,
He chargit not bot of encreß and fam̅e,
And how his puples hartis to empleß;
[2456] Thar gladnes ay was to his hart moſt eß.
He rakith not of riches nor treſſour,
Bot to diſpend one worſchip & honour;
He ifith riches, he ifith lond and rent,
[2460] He cherißyth them with wordis eloquent,
and thus gains his people’s love.
So that thei can them vtraly propone
In his ſeruice thar lyves to diſpone:
So gladith them̅e his homely contynans,
[2464] His cheriſyng, his wordis of pleſans,
His cumpany, and ek his mery chere,
His gret rewardis, and his iftis ſere.
Thus hath the king non vthir beſynes
[2468] Bot cheriſing of knychtis and largeß,
To mak hyme-ſelf of honour be commend;
And thus the ȝher he drywith to the ende.
EXPLICIT SECUNDA PARS, INCIPIT TERCIA PARS.
THE TRUCE DRAWS TO A CLOSE.