VIRTUE NEVER GOES UNREWARDED.

SUNT ETENIM PENNE. ET CETERA.

I Haue for I have nimble wings that enable the mind to rise from earth to heaven, to leave the clouds behind, to pass the region of perpetual flame, and to reach the starry mansion, journeying either by Phœbus’ radiant path, or accompanying cold and aged Saturn, or riding, as a soldier, with Mars. soþe swifte feþeres þat surmounten þe heyȝt
of þe heuene whan þe swifte þouȝt haþ cloþed it self.
in þo feþeres it dispiseþ þe hat[e]ful erþes. and surmounteþ
þe heyȝenesse of þe greet[e] eyir. and it seiþ þe 3136
cloudes by-hynde hir bak and passeþ þe heyȝt of þe
regioun of þe fire þat eschaufiþ by þe swifte moeuyng of
þe firmament. til þat she a-reisiþ hir in til þe houses þat
beren þe sterres. and ioygneþ hir weyes wiþ þe sonne 3140
phebus. and felawshipeþ þe weye of þe olde colde
saturnus. and she ymaked a knyȝt of þe clere sterre.
[Chaucer’s Gloss.] þat is to seyne þat þe soule is maked goddys knyȝt by
þe sekyng of treuþe to comen to þe verray knowlege of 3144
god. Through every sphere she (the mind) runs where night is most cloudless and where the sky is decked with stars, until she reaches the heaven’s utmost sphere— [* fol. 25.] and þilke soule renne[þ] by þe cercle *of þe sterres
in alle þe places þere as þe shynyng nyȝt is depeynted.
þat is to seyne þe nyȝt þat is cloudeles. for on nyȝtes þat
ben cloudeles it semeþ as þe heuene were peynted wiþ 3148
dyuerse ymages of sterres. and whan þe soule haþ gon
ynouȝ she shal forleten þe last[e] poynt of þe heuene.

VICE IS ALWAYS PUNISHED.

then pressing on she shall be prepared to see the true Source of Light, where the great King of kings bears his mighty sceptre, and holds the reins of the universe. and she shal pressen and wenden on þe bak of þe swifte
firmament. and she shal ben maked perfit of þe dredefulle 3152
clerenesse of god. ¶ þere haldeþ þe lorde of kynges
þe ceptre of his myȝt and attempereþ þe gouernementes
of þis worlde. Here the great Judge, standing in shining robes, firmly guides his winged chariot, and rules the tumultuous affairs of the world. and þe shynynge iuge of þinges stable in
hym self gouerneþ þe swifte carte. þat is to seyne þe 3156
circuler moeuyng of [the] sonne. If you at length shall arrive at this abode, you will say this is my country—here I was born—and here will I abide. and yif þi weye ledeþ
þe aȝeyne so þat þou be brouȝt þider. þan wilt þou seye
now þat þat is þe contre þat þou requeredest of whiche þou
ne haddest no mynde. but now it remenbreþ me wel 3160
here was I born. here wil I fastne my degree. here wil
I dwelle. And should you deign to look on the gloomy earth, you’ll see those tyrants, the fear of wretched folk, banished from those fair realms. but yif þe lyke þan to loken on þe derkenesse
of þe erþe þat þou hast for-leten. þan shalt þou seen þat
þise felonous tyrauntes þat þe wrecched[e] poeple dredeþ 3164
now shule ben exiled from þilke faire contre.

THE GOOD ARE ALWAYS STRONG.

TUNC EGO PAPE INQUAM. ET CETERA.

ÞAnne seide I B. Ah! thou promisest me great things indeed!—but without delay, satisfy the expectations you have raised. þus. [owh] I wondre me þat þou by-hetest
me so grete þinges. ne I ne doute nat þat þou
ne mayst wel performe þat þou by-hetest. but I preie þe 3168
oonly þis. þat þou ne tarie nat to telle me þilke þinges
þat þou hast meoued. P. You must first be convinced that the good are always strong and powerful and the wicked destitute of strength. first quod she þou most nedes
knowen. þat good[e] folk ben al wey strong[e] and
myȝty. and þe shrewes ben feble and desert and naked 3172
of alle strengþes. These assertions do mutually demonstrate each other. and of þise þinges certys eueryche of
hem is declared and shewed by oþer. For since good and evil are contrary, if good be powerful evil must be impotent. ¶ For so as good
and yuel ben two contraries. yif so be þat goode be
stedfast. þan sheweþ þe fieblesse of yuel al openly. And if the frailty of evil is known, the strength and stability of good must also be known to you. and 3176
yif þou knowe clerely þe freelnesse of yuel. þe stedfastnesse
of goode is knowen. But to convince you I shall proceed to prove it from both these principles, establishing these truths, by arguments drawn first from one of these topics and then from the other. but for as moche as þe fey of
my sentence shal be þe more ferme and haboundaunt. I
wil goon by þat oon wey and by þat oþer and I wil conferme 3180
þe þinges þat ben purposed now on þis side and
now on þat syde. Two things are necessary to every action—the Will and the Power; if either be wanting, nothing can be effected. ¶ Two þinges þer ben in whiche þe
effect of alle þe dedes of man kynde standiþ. þat is to
seyn. wil and power. and yif þat oon of þise two fayleþ 3184
þere nis no þing þat may be don. A man can do nothing without the concurrence of his will, and if power faileth the will is of no effect. for yif þat wil lakkeþ
þere nys no wyȝt þat vndirtakeþ to done þat he wol not
don. and yif power fayleþ þe wille nis but in ydel and
stant for nauȝt. Hence, if you see a person desirous of getting what he cannot procure, you are sure he lacks power to obtain it. and þer of comeþ it þat yif þou se a 3188
wyȝt þat wolde geten þat he may nat geten. þou mayst
nat douten þat power ne fayleþ hym to hauen þat he
wolde. ¶ þis is open and clere quod I. ne it may nat
ben denyed in no manere. And if you see another do what he had a mind to do, can you doubt that he had the power to do it? and yif þou se a wyȝt quod 3192
she. þat haþ don þat he wolde don þou nilt nat douten
þat he ne haþ had power to done it. B. No, surely. no quod. I. and in
þat. þat euery wyȝt may. P. A man, then, is esteemed powerful in respect of what he is able to do, and weak in relation to what he is unable to perform. in þat þat men may holden
hym myȝty. as who seiþ in as moche as a man is myȝty 3196
to done a þing. in so moche men halden hym myȝty.
and in þat þat he ne may. in þat men demen hym to
ben feble. B. That is true. I confesse it wel quod I. P. Do you remember that I proved that the will of man, following different pursuits, seeks happiness only? Remembriþ þe quod
she þat I. haue gadred and shewed by forseide resouns 3200
þat al þe entencioun of þe wil of mankynde whiche þat
is lad by diuerse studies hastiþ to comen to blisfulnesse.
¶ It remembreþ me wel quod I þat it hath ben shewed.

THE IMPOTENCY OF THE WICKED.

Do you recollect too, that it has been shown that happiness is the supreme good of men—and all desire this good, since all seek happiness? and recordeþ þe nat þan quod she. þat blisfulnesse is 3204
þilke same goode þat men requeren. so þat whan þat
[* fol. 25 b.] blisfulnesse is requered *of alle. þat goode [also] is
requered and desired of al. It recordeþ me wel quod I.
for haue it gretly alwey ficche[d] in my memorie. All men, then, good and bad, seek to acquire good? alle 3208
folk þan quod she goode and eke badde enforcen hem
wiþ oute difference of entencioun to comen to goode.
þat is a uerray conse­quence quod I. And it is certain that when men obtain good they become good? and certeyne is quod
she þat by þe getyng of goode ben men ymaked goode. 3212

B. It is most certain. þis is certeyne quod. I. P. Do good men, then, get what they desire? ¶ þan geten goode men þat þei
desiren. B. It seems so. so semeþ it quod I. P. If evil men obtain the good, they can be no longer evil? but wicked[e] folk quod
she yif þei geten þe goode þat þei desiren þei [ne]
mowen nat ben wicked. B. It is so. so is it quod .I. P. Since then both parties pursue the good, which only the virtuous obtain, we must believe that good men are powerful, and that the wicked are weak and feeble? ¶ þan so as 3216
þat oon and þat oþer [quod she] desiren good. and þe
goode folk geten good and nat þe wicked folk ¶ þan
nis it no doute þat þe goode folk ne ben myȝty and þe
wicked folk ben feble. B. None can doubt this, save such as either consider not rightly the nature of things, or are incapable of comprehending the force of any reasoning. ¶ who so þat euer quod I 3220
douteþ of þis. he ne may nat considre þe nature of
þinges. ne þe conse­quence of resoun. and ouer þis quod she.

THE WICKED DO NOT SEEK ARIGHT THE SUPREME GOOD.

P. If two beings have the same end in view—and one of them accomplishes his purpose by the use of natural means, while the other not using legitimate means does not attain his end—which of these two is the most powerful? ¶ yif þat þer ben two þinges þat han o same
purpos by kynde. and þat one of hem pursueþ and performeþ 3224
þilke same þinge by naturel office. and þat oþer
ne may nat done þilk naturel office. but folweþ by
oþer manere þan is couenable to nature ¶ Hym þat
acomplisiþ hys purpos kyndely. and ȝit he ne acomplisiþ 3228
nat hys owen purpos. wheþer of þise two demest
þou for more myȝty. B. Illustrate your meaning more clearly. ¶ yif þat I coniecte quod .I. þat
þou wilt seye algates. ȝit I desire to herkene it more
pleynely of þe. P. The motion of walking is natural to man? And this motion is the natural office of the feet? Do you grant this? þou nilt nat þan denye quod she þat þe 3232
moeuementȝ of goynge nis in men by kynde. no for soþe
quod I. ne þou ne doutest nat quod she þat þilke naturel
office of goynge ne be þe office of feet. B. I do. I ne doute
it nat quod .I. P. If, then, he who is able to use his feet walks, whilst another lacking this power creeps on his hands—surely he that is able to move naturally upon his feet is more powerful than he who cannot. þan quod she yif þat a wyȝt be myȝty to 3236
moeue and goþ vpon hys feet. and anoþer to whom
þilke naturel office of feet lakkeþ. enforceþ hym to gone
crepynge vpon hys handes. ¶ whiche of þise two auȝte
to ben holden more myȝty by ryȝt. knyt furþe þe remenaunt 3240
quod I. ¶ For no wyȝt ne douteþ þat he þat
may gone by naturel office of feet. ne be more myȝty
þan he þat ne may nat P. The good and bad seek the supreme good: the good by the natural means of virtue—the wicked by gratifying divers desires of earthly things (which is not the natural way of obtaining it). ¶ but þe souereyne good quod
she þat is euenlyche purposed to þe good folk and to 3244
badde. þe good folke seken it by naturel office of
uertues. and þe shrewes enforcen hem to geten it by
dyuerse couetise of erþely þinges. whiche þat nis no
naturel office to geten þilke same souereyne goode. 3248

Do you think otherwise? trowest þou þat it be any oþer wyse. B. The conse­quence is plain, and that follows from what has been granted—that the good are powerful, while the wicked are feeble. nay quod .I. for þe
consequence is open and shewynge of þinges þat I haue
graunted. ¶ þat nedes goode folk moten ben myȝty.
and shrewes feble and vnmyȝty. P. You rightly anticipate me; for it is a good sign, as physicians well know, when Nature exerts herself and resists the malady. ¶ þou rennest aryȝt 3252
byfore me quod she. and þis is þe iugement þat is to
seyn. ¶ I iuge of þe ryȝt as þise leches ben wont forto
hopen of seke folk whan þei aperceyuen þat nature is
redressed and wiþstondeþ to þe maladie. But, as you are so quick of apprehension, I shall continue this mode of reasoning. ¶ But for I 3256
see þe now al redy to þe vndirstandynge I shal shewe
þe more þilke and continuel resouns. The weakness of the wicked is conspicuous—they cannot attain the end to which their natural disposition prompts and almost compels them; what would become of them without this natural prompting, so powerful and irresistible? ¶ For loke now
how gretly shewiþ þe feblesse and infirmite of wicked
folke. þat ne mowen nat come to þat hire naturel 3260
entencioun ledeþ hem. and ȝitte almost þilk naturel
entencioun constreineþ hem. ¶ and what were to deme
þan of shrewes. yif þilke naturel helpe hadde for-leten
hem. ¶ þe whiche naturel helpe of entencioun goþ alwey 3264
byforne hem. and is so grete þat vnneþ it may be
ouercomen. Consider how great is the impotence of the wicked. (The greater the things desired, but unaccomplished, the less is the power of him that desires, and is unable to attain his end.) ¶ Considre þan how gret defaute of power
and how gret feblesse þere is in grete felonous folk as
who seiþ þe gretter þinges þat ben coueited and þe desire 3268
nat accomplissed of þe lasse myȝt is he þat coueiteþ it
and may nat acomplisse. ¶ And forþi philosophie seiþ
þus by souereyne good. The wicked seek after no trivial things—which they fail to obtain; but they aspire in vain to the sovereign good, which they endeavour day and night to obtain. ¶ Sherewes ne requere nat
lyȝt[e] medes ne veyne gaines whiche þei ne may nat 3272
folwen ne holden. but þei faylen of þilke some of þe
heyȝte of þinges þat is to seyne souereyne good. ne þise
wrecches ne comen nat to þe effect of souereyne good.
[* fol. 26.] *þe whiche þei enforcen hem oonly to geten by nyȝtes 3276
and by dayes. The good attain the end of their desires, and therein their power is manifested. ¶ In þe getyn[g] of whiche goode þe
strengþe of good folk. is ful wel ysen. For as you deem him a good walker that goes to the end of his journey, so you must esteem him powerful that attains his desires, beyond which there is nothing to desire. For ryȝt so as
þou myȝtest demen hym myȝty of goynge þat goþ on
hys feet til he myȝt[e] come to þilke place fro þe whiche 3280
place þere ne lay no wey forþer to be gon. Ryȝt so
most þou nedes demen hym for ryȝt myȝty þat getiþ
and atteiniþ to þe ende of alle þinges þat ben to desire.
by-ȝonde þe whiche ende þat þer nis no þing to desire. 3284

THE WICKED HAVE NO REAL EXISTENCE.

Wicked men, then, are destitute of those powers which the good so amply possess. ¶ Of whiche power of good folk men may conclude þat
wicked men semen to ben bareyne and naked of alle
strengþe. Wherefore do they leave virtue, and follow vice? Is it because they are ignorant of good? For whi forleten þei vertues and folwen
vices. nis it nat for þat þei ne knowen nat þe goodes. 3288
What is more weak and base than the blindness of ignorance? Or do they know the way they ought to follow, but are led astray by lust and covetousness? ¶ But what þing is more feble and more caitif þan is þe
blyndenesse of ignoraunce. or ellys þei knowen ful wel
whiche þinges þat þei auȝten to folwen ¶ but lecherye
and couetise ouerþroweþ hem mysturned. And so, indeed, weak-minded men are overpowered by intemperance, for they cannot resist vicious temptations. ¶ and certis 3292
so doþ distemperaunce to feble men. þat ne mowen nat
wrastle aȝeins þe vices Do they willingly desert Good and turn to Evil? If they do so, they not only cease to be powerful, but even cease to exist. ¶ Ne knowen þei nat þan wel
þat þei foreleten þe good wilfully. and turnen hem vilfully
to vices. ¶ And in þis wise þei ne forleten nat 3296
oonly to ben myȝty. but þei forleten al outerly in any
wise forto ben For those who neglect the common end of all beings, cease to exist. ¶ For þei þat forleten þe comune fyn of
alle þinges þat ben. þei for-leten also þerwiþ al forto
ben. You may marvel that I assert that the wicked, the majority of the human race, have no existence—but it is, however, most true. and perauenture it sholde semen to som folk þat 3300
þis were a merueile to seyne þat shrewes whiche þat
contienen þe more partie of men ne ben nat. ne han no
beynge. ¶ but naþeles it is so. and þus stant þis þing
That the wicked are bad I do not deny— for þei þat ben shrewes I denye nat þat þei ben shrewes. 3304

but I do not admit that they have any real existence. but I denye and sey[e] symplely and pleynly þat þei
[ne] ben nat. ne han no beynge. You may call a corpse a dead man, but you cannot with propriety call it a man. for ryȝt as þou myȝtest
seyn of þe careyne of a man þat it were a ded man.
¶ but þou ne myȝtest nat symplely callen it a man. 3308
So the vicious are profligate men, but I cannot confess they absolutely exist. ¶ So graunt[e] I wel for soþe þat vicious folk ben
wicked. but I ne may nat graunten absolutely and
symplely þat þei ben. That thing exists that preserves its rank, nature, and constitution, but when it loses these essentials it ceases to be. ¶ For þilk þing þat wiþ
holdeþ ordre and kepiþ nature. þilk þing is and haþ 3312
beynge. but þat þing þat faileþ of þat. þat is to seyne
he þat forletiþ naturel ordre he for-letiþ þilk beyng
þat is set in hys nature. But, you may say that the wicked have a power to act, nor do I deny it; but their power is an effect of weakness. but þou wolt sein þat shrewes
mowen. ¶ Certys þat ne denye I nat. ¶ but certys 3316
hir power ne descendeþ nat of strengþe but of feblesse.
They can do evil, but this they could not do, if they retained the power of doing good. for þei mowen don wickednesses. þe whiche þei ne
myȝten nat don yif þei myȝten dwelle in þe forme and
in þe doynge of goode folke. This power, then, clearly shows their impotence. ¶ And þilke power 3320
sheweþ ful euydently þat þei ne mowen ryȝt nauȝt.

POWER, AN ATTRIBUTE OF THE CHIEF GOOD.

For as evil is nothing, it is clear that while the wicked can only do evil they can do nothing. ¶ For so as I haue gadered and proued a lytel her byforn
þat yuel is nauȝt. and so as shrewes mowen oonly
but shrewednesse. þis conclusioun is al clere. þat 3324
shrewes ne mowen ryȝt nat to han power. That you may understand the force of this power, I have proved that nothing is more powerful than the sovereign good. and for as
moche as þou vndirstonde whiche is þe strengþe þat is
power of shrewes. I haue diffinised a lytel here byforn
þat no þing nis so myȝty as souereyne good B. That is true. ¶ þat is 3328
soþe quod .I. P. And that supreme good can do no evil? [and thilke same souereyn good may don
non yuel // B. Certainly not. Certes no quod I] P. Is there any one who thinks that man can do all things? ¶ Is þer any wyȝt þan
quod she þat weniþ þat men mowen don alle þinges.
B. No sane man can think so. No man quod .I. but yif he be out of hys witte. P. But men may do evil. ¶ but 3332
certys sherewes mowen doñ yuel quod she. B. I would to God they could not. ¶ ȝe wolde
god quod I þat þei ne myȝten don none. P. Since he that can do good, can do all things, and he that has power to do evil cannot do all things, therefore the evil-doers are less powerful. þat quod she
so as he þat is myȝty to done oonly but good[e] þinges
may don alle þinges. and þei þat ben myȝty to done 3336
yuel[e] þinges ne mowen nat alle þinges. þan is þis open
þing and manifest þat þei þat mowen don yuel ben of
lasse power. Let me add too that power is one of the things to be desired, and that all such things are to be referred to the chief good (the perfection of their nature). and ȝitte to proue þis conclusioun þere
helpeþ me þis þat I haue shewed here byforne. þat al 3340
power is to be noumbred amonge þinges þat men auȝten
requere. and haue shewed þat alle þinges þat auȝten ben
desired ben referred to good ryȝt as to a manere heyȝte
of hyr nature. But the power of doing evil has no relation to that Good, therefore it is not desirable; ¶ But for to mowen don yuel and 3344
felonye ne may nat ben referred to good. þan nis nat
yuel of þe noumbre of þinges þat auȝten. [* fol. 26 b.] *be desired.

but as all power is desirable, it is clear that the ability to do evil is not power. but al power auȝt[e] ben desired and requered. ¶ þan is
it open and cler þat þe power ne þe moeuyng of shrewes 3348
nis no powere. It clearly follows from this reasoning, that the good only are powerful while the vicious are feeble. and of alle þise þinges it sheweþ wel þat
þe goode folk ben certeynly myȝty. and þe shrewes ben
douteles vnmyȝty And Plato’s opinion is hereby verified that the wise only have the power to do what they desire; the wicked may follow the dictates of their lusts, but their great aim and desire, i. e. HAPPINESS, they can never attain. ¶ And it is clere and open þat þilke
sentence of plato is uerray and soþe. þat seyþ þat oonly 3352
wisemen may [doon] þat þei desiren. and shrewes
mowen haunten þat hem lykeþ. but þat þei desiren þat
is to seyne to comen to souereyne good þei ne han no
power to acomplissen þat. The wicked may gratify their desires, thinking to attain the chief good (for which they wish), but they can never possess it, for impiety and vice can never be crowned with happiness. ¶ For shrewes don þat hem 3356
list whan by þo þinges in whiche þei deliten þei wenen
to atteyne to þilke good þat þei desiren. but þei ne geten
ne atteynen nat þer to. ¶ for vices ne comen nat to
blisfulnesse. 3360

THE WICKED ARE UNHAPPY.

QUOS UIDES SEDERE CELSOS.

Who so þat þe Whosoever might strip of their purple coverings, proud kings, who, surrounded by their guards, sit on lofty thrones, and whose stern looks wear fierce threatenings, and boiling breasts breathe fury; would see those mighty lords inwardly fettered, and tormented by lust, passion, grief, and delusive hopes. couertures of her veyn apparailes
myȝt[e] strepen of þise proude kynges þat þou
seest sitten on heyȝe in her chayeres glyterynge in
shynynge purpre envyroned wiþ sorweful armures 3364
manasyng wiþ cruel mouþe. blowyng by woodnesse of
herte. ¶ He sholde se þan þat ilke lordes beren wiþ
inne hir corages ful streyte cheynes for leccherye tormentiþ
hem on þat oon syde wiþ gredy venyms and 3368
troublable Ire þat araiseþ in hem þe floodes of troublynges
tourmentiþ vpon þat oþer side hir þouȝt. or sorwe halt
hem wery or ycauȝt. or slidyng and disseyuyng hope
tourmentiþ hem. Since, then, so many tyrants bear sway over one head—that lord, oppressed by so many masters (i. e. vices), is weak and feeble, and his actions are not obedient to his will. And þerfore syn þou seest on heed. 3372
þat is to seyne oon tyraunt bere so many[e] tyrauntis.
þan ne doþ þilk tyraunt nat þat he desiriþ. syn he
is cast doune wiþ so many[e] wicked lordes. þat is to
seyn wiþ so many[e] vices. þat han so wicked lordshipes 3376
ouer hym.

THEY DO NOT ESCAPE PUNISHMENT.

VIDES NE IGITUR QUANTO.

SEest þou nat See you not in how great and filthy a mire the wicked wallow? þan in how gret filþe þise shrewes ben
ywrapped. and wiþ whiche cleernesse þise good
folk shynen. This is a proof that good folks do not go unrewarded, nor do the evil-doers escape punishment. In þis sheweþ it wel þat to good folk ne 3380
lakkeþ neuer mo hir medes. ne shrewes ne lakken
neuer mo tourmentis. Every action is done for a certain end, and that end is the reward of the action. for of alle þinges þat ben ydon
þilke þing for whiche any þing is doon. it semeþ as by
ryȝt þat þilke þing be þe mede of þat. as þus. ¶ yif a 3384
man renneþ in þe stadie or in þe forlonge for þe corone.
þan lieþ þe mede in þe corone for whiche he renneþ.
But Happiness is that good for which all things are done. Therefore happiness is the reward which all the human race seek as the reward of their actions. ¶ And I haue shewed þat blisfulnesse is þilke same
good for whiche þat alle þingus ben don. þan is þilke 3388
same good purposed to þe werkes of mankynde ryȝt as
a comune mede. This good is inseparable from the virtuous, therefore virtue can never want its reward. whiche mede ne may ben disseuered
fro good folk. for no wyȝt as by ryȝt fro þennes forþe
þat hym lakkiþ goodnesse ne shal ben cleped good. 3392
For whiche þing folk of good[e] maneres her medes ne
forsaken hem neuer mo. Evil men may rage as they please against the good, but the crown of the wise shall not fall nor fade. For al be it so þat sherewes
waxen as wood as hem list aȝeynes good[e] folk. ȝitte
neuer þe les þe corone of wise men ne shal nat fallen 3396
ne faden. The wickedness of another cannot deprive a virtuous soul of its own honour. ¶ For foreine shrewednesse ne bynymeþ
nat fro þe corages of good[e] folk hire propre honoure.

THE REWARD OF THE GOOD.

If a man pride himself on the possession of an advantage received from another, he may be deprived of it, either by the giver or by others. but yif þat any wyȝt reioiseþ hem of goodnesse þat þei
had[de] taken fro wiþoute. as who seiþ yif [þat] any 3400
wyȝt had[de] hys goodnesse of any oþer man þan of
hym self. certys he þat ȝaf hym þilke goodnesse or
ellys som oþer wyȝt myȝt[e] bynym[e] it hym. But, as the reward of the virtuous is derived from virtue, a man cannot lose this meed unless he ceases to be virtuous. but for
as moche as to euery wyȝt hys owen propre bounte 3404
ȝeueþ hym hys mede. þan at arst shal he faylen of
mede whan he forletiþ to ben good. Lastly, since a reward is desired because it is supposed to be a good, can we believe that he who is capable of good is deprived of the recompence? and at þe laste so
as alle medes ben requered for men wenen þat þei ben
good[e]. who is he þat wolde deme þat he þat is ryȝt 3408
myȝty of goode were partles of mede. [* fol. 27.] What reward shall he receive? *and of what
mede shal he be gerdoned. Certainly the fairest and richest of all rewards. certys of ryȝt faire mede
and ryȝt greet abouen alle medes. Call to mind that excellent corollary I have already given thee, and reason thus:— ¶ Remembre þe of
þilk noble corolarie þat I ȝaf þe a lytel here byforne. 3412
and gadre it to gidre in þis manere. Since the supreme good is happiness, it follows that all good men are happy in as much as they are good; but if they are happy they must become as it were gods. so as god hym self
is blisfulnesse. þan is it clere and certeyn. þat alle good
folk ben makid blisful for þei ben good[e]. and þilke
folk þat ben blisful it accordiþ and is couenable to ben 3416
godde[s]. The reward (i. e. divinity) of the righteous is such that no time can impair it, no power can diminish it, nor can any wickedness obscure it. þan is þe mede of goode folk swiche. þat no
day [ne] shal enpeyren it. ne no wickednesse shal endirken
it. ne power of no wyȝt ne shal nat amenusen it
þat is to seyn to ben maked goddes. Since, then, happiness belongs to good men, punishment inseparably attends the wicked. ¶ and syn it is 3420
þus þat goode men ne faylen neuer mo of hire medes.
¶ certys no wise man ne may doute of þe vndepartable
peyne of shrewes. ¶ þat is to seyn þat þe peyne of
shrewes ne departiþ nat from hem self neuer mo. 3424

VIRTUE EXALTS MANKIND.

For since good and evil are contraries, so are rewards and punishments. ¶ For so as goode and yuel and peyne and medes ben
contrarie it mot nedes ben þat ryȝt as we seen by-tiden
in gerdoun of goode. It is evident that rewards follow good actions, and punishments attend evil actions; then as virtue itself is the reward of the virtuous, so vice is the punishment of the vicious. þat also mot þe peyne of yuel
answere by þe contrarie partye to shrewes. now þan so 3428
as bounte and prowesse ben þe medes to goode folk.
also is shrewednesse it self torment to shrewes He who is punished with pain and uneasiness knows that he is afflicted with evil. ¶ þan
who so þat euer is entecched and defouled wiþ yuel.
If, then, the wicked did rightly understand themselves they would perceive that they are not exempted from punishment. yif shrewes wolen þan preisen hem self may it semen 3432
to hem þat þei ben wiþ outen partye of tourment. Since vice, the extreme and worst kind of evil, not only afflicts them, but infects and entirely pollutes them. syn
þei ben swiche þat þe [vtteriste wikkednesse / þat is to
seyn wikkede thewes / which þat is the] outereste and
þe w[or]ste kynde of shrewednesse ne defouliþ nat ne 3436
entecehiþ nat hem oonly but infectiþ and enuenemyþ
hem gretely But contemplate the punishment of the wicked. ¶ And al so loke on shrewes þat ben þe
contrarie partye of goode men. how grete peyne felawshipeþ
and folweþ hem. You have been taught that unity is essential to being and is good—and all that have this unity are good; whatsoever, then, fails to be good ceases to exist. ¶ For þou hast lerned a litel 3440
here byforn þat al þing þat is and haþ beynge is oon.
and þilke same oon is good. þan is þis conse­quence þat
it semeþ wel. þat al þat is and haþ beynge is good. þis
is to seyne. as who seiþ þat beynge and vnite and 3444
goodnesse is al oon. and in þis manere it folweþ þan.
þat al þing þat faileþ to ben good. it styntiþ forto be.
and forto haue any beynge. So that it appears that evil men must cease to be what they were. wher fore it is þat shrewes
stynten forto ben þat þei weren. That they were once men, the outward form of the body, which still remains, clearly testifies. but þilke oþer forme 3448
of mankynde. þat is to seyne þe forme of þe body wiþ
oute. shewiþ ȝit þat þise shrewes were somtyme men.

HE WHO CEASES TO BE VIRTUOUS CEASES TO BE A MAN.

Wherefore, when they degenerate into wickedness they lose their human nature. ¶ wher fore whan þei ben peruerted and torned in to
malice. certys þan han þei forlorn þe nature of mankynde. 3452
But as virtue alone exalts one man above other men, it is evident that vice, which divests a man of his nature, must sink him below humanity. but so as oonly bounte and prowesse may enhawnse
euery man ouer oþer men. þan mot it nedes be
þat shrewes whiche þat shrewednesse haþ cast out of þe
condicioun of mankynde ben put vndir þe merite and 3456
þe deserte of men. You cannot, therefore, esteem him to be a man whom you see thus transformed by his vices. þan bitidiþ it þat yif þou seest a
wyȝt þat be transformed in to vices. þou ne mayst nat
wene þat he be a man. The greedy robber, you will say, is like a wolf. ¶ For ȝif he [be] ardaunt in
auarice. and þat he be a rauynour by violence of 3460
foreine rychesse. þou shalt seyn þat he is lyke to a
wolf. He who gives no rest to his abusive tongue, you may liken to a hound. and yif he be felonous and wiþ out reste and
exercise hys tonge to chidynges. þou shalt lykene hym
to þe hounde. Does he delight in fraud and trickery? then is he like young foxes. and yif he be a preue awaitour yhid and 3464
reioyseþ hym to rauysshe by wyles. þou shalt seyne
hym lyke to þe fox whelpes. Is he intemperate in his anger? then men will compare him to a raging lion. ¶ And yif he be distempre
and quakiþ for ire men shal wene þat he bereþ
þe corage of a lyoun. If he be a coward, he will be likened to a hart. and yif he be dredeful and fleynge 3468
and dredeþ þinges þat ne auȝten nat ben dred. men
shal holde hym lyke to þe herte. If he be slow, dull, and lazy, then is he like an ass. and yif he be slowe
and astoned and lache. he lyueþ as an asse. Is he fickle and inconstant? Then is he like a bird. and yif he
be lyȝt and vnstedfast of corage and chaungeþ ay his 3472
studies. he is lickened to briddes. Doth he wallow in filthy lusts? Then doth he roll himself in the mire like a nasty sow. ¶ and yif he be
plounged in foule and vnclene luxuries. he is wiþholden
in þe foule delices of þe foule soowe. It follows, then, that he who ceases to be virtuous, ceases to be a man; and, since he cannot attain divinity, he is turned into a beast. ¶ þan folweþ it
þat he þat forletiþ bountee and prowesse. he forletiþ to 3476
ben a man. syn he ne may nat passe in to þe condicioun
of god. he is tourned in to a beest.