*V[E]LA NARICII DUCIS. [* fol. 27 b.]

Evrus þe Ulysses was driven by the eastern winds upon the shores of that isle where Circe dwelt, who, having entertained her guests with magic draughts, transformed them into divers shapes—one into a boar, another into a lion; wynde aryueþ þe sayles of vlixes duc of þe
contre of narice. and hys wandryng shippes by þe 3480
see in to þe isle þere as Circe þe fayre goddesse douȝter
of þe sonne dwelleþ þat medlyþ to hir newe gestes
drynkes þat ben touched and maked wiþ enchauntmentȝ.
and after þat hir hande myȝty of þe herbes 3484
had[de] chaunged hir gestes in to dyuerse maneres. þat
oon of hem is couered his face wiþ forme of a boor. þat
oþer is chaunged in to a lyoun of þe contre of marmorike.
and his nayles and his teþe wexen. some into howling wolves, and others into Indian tigers. ¶ þat 3488
oþer of hem is newliche chaunged in to a wolf. and
howeliþ whan he wolde wepe. þat oþer goþ debonairly
in þe house as a tigre of Inde. But Mercury, the Arcadian god, rescued Ulysses from the Circean charms. Yet his mariners, having drunk of her infected drinks, were changed to swine, and fed on acorns. but al be it so þat þe
godhed of mercurie þat is cleped þe bride of arcadie haþ 3492
had mercie of þe duc vlixes byseged wiþ diuerse yueles
and haþ vnbounden hym fro þe pestilence of hys
oosteresse algates þe rowers and þe maryners hadden by
þis ydrawen in to hir mouþes and dronken þe wicked[e] 3496
drynkes þei þat were woxen swyne hadden by þis
chaunged hire mete of brede forto ete acorns of ookes.
All traces of the human form were lost, and they were bereft of speech. non of hir lymes ne dwelliþ wiþ hem hoole. but
þei han lost þe voys and þe body. Their souls, unchanged, bewailed their dreadful fate. Oonly hire þouȝt 3500
dwelleþ wiþ hem stable þat wepiþ and bywailiþ þe
monstruous chaungynge þat þei suffren. O most weak, are Circe’s powers compared with the potency of vice, to transform the human shape! ¶ O ouer lyȝt
hand. as who seiþ. ¶ O feble and lyȝt is þe hand of
Circes þe enchaunteresse þat chaungeþ þe bodies of folk 3504
in to bestes to regarde and to comparisoun of mutacioun
þat is makid by vices. Circe’s herbs may change the body, but cannot touch the mind, the inward strength of man. ne þe herbes of circes ne ben nat
myȝty. for al be it so þat þei may chaungen þe lymes
of þe body. ¶ algates ȝit þei may nat chaunge þe 3508
hertes. for wiþ inne is yhid þe strengþe and þe vigour
of men in þe secre toure of hire hertys. þat is to seyn
þe strengþe of resoun. But vice is more potent than Circe’s poisonous charms. but þilke uenyms of vices to-drawen
a man to hem more myȝtily þan þe venym of 3512
circes. Though it leaves the body whole, it pierces the inner man, and inflicts a deadly wound upon the soul. ¶ For vices ben so cruel þat þei percen and
þoruȝ passen þe corage wiþ inne. and þouȝ þei ne anoye
nat þe body. ȝitte vices wooden to distroien men by
wounde of þouȝt. 3516

THE WICKED ARE TORMENTED BY A THREEFOLD WRETCHEDNESS.

TUNC EGO FATEOR INQUAM.

Þan seide I B. I confess that vicious men are rightly called beasts. þus I confesse and am aknowe quod I. ne
I ne se nat þat men may seyn as by ryȝt. They retain the outward form of man, but the qualities of their souls prove them to be beasts. þat
shrewes ne ben nat chaunged in to beestes by þe
qualite of hir soules. ¶ Al be it so þat þei kepen ȝitte 3520
þe forme of þe body of mankynde. I wish, however, that the wicked were without the power to annoy and hurt good men. but I nolde nat of
shrewes of whiche þe þouȝt cruel woodeþ alwey in to
destruccioun of good[e] men. þat it were leueful to hem
to done þat. P. They have no power, as I shall presently show you. ¶ Certys quod she ne it nis nat leueful 3524
to hem as I shal wel shewen þe in couenable place.

But were this power, which men ascribe to them, taken away from the wicked, they would be relieved of the greatest part of their punishment. ¶ But naþeles yif so were þat þilke þat men wenen ben
leueful for shrewes were bynomen hem. so þat þei ne
myȝten nat anoyen or don harme to goode men. ¶ Certys 3528
a gret party of þe peyne to shrewes shulde ben allegged
and releued. The wicked are more unhappy when they have accomplished their evil designs than when they fail to do so. ¶ For al be it so þat þis ne seme nat
credible þing perauenture to somme folk ȝit mot it
nedes be þat shrewes ben more wrecches and vnsely. 3532
whan þei may don and performe þat þei coueiten [than
yif they myhte nat complyssen þat they coueyten]. If it is a miserable thing to will evil, it is a greater unhappiness to have the power to execute it, without which power the wicked desires would languish without effect. ¶ For
yif so be þat it be wrecchednesse to wilne to don yuel;
þan is it more wrecchednesse to mowen don yuel. 3536
wiþ oute whiche moeuyng þe wrecched wille sholde
languisshe wiþ oute effecte. Since, then, each of these three things (i. e. the will, the power, and the accomplishment of evil) hath its misery, therefore a threefold wretchedness afflicts those who both will, can, and do commit sin. ¶ þan syn þat eueryche of
þise þinges haþ hys wrecchednesse. þat is to seyne wil
to done yuel. and moeuynge to done yuel. it mot nedes 3540
be. þat þei (shrewes) ben constreyned by þre vnselynesses
þat wolen and mowen and performen felonyes
and shrewednesses. B. I grant it—but still I wish the vicious were without this misfortune. ¶ I accorde me quod I. but I
desire gretely þat shrewes losten sone þilke vnselynesses. 3544
þat is to seyne þat shrewes were despoyled of moeuyng
to don yuel. P. They shall be despoiled of it sooner than you wish perhaps, or than they themselves imagine. ¶ so shullen þei quod she. sonnere
[* fol. 28.] perauenture þen þou woldest *or sonnere þen þei hem
self wenen to lakken mowynge to done yuel. In the narrow limits of this life, nothing, however tardy it appears, can seem to an immortal soul to have a very long duration. ¶ For 3548
þere nis no þing so late in so short boundes of þis lijf
þat is longe to abide. namelyche to a corage inmortel.
The great hopes, and the subtle machinations of the wicked, are often suddenly frustrated, by which an end is put to their wickedness. Of whiche shrewes þe grete hope and þe heye compassyngus
of shrewednesse is often destroyed by a 3552
sodeyne ende or þei ben war. and þat þing establiþ to
shrewes þe ende of hir shrewednesse. If vice renders men wretched, the longer they are vicious the longer must they be miserable. ¶ For yif þat
shrewednesse makiþe wrecches. þan mot he nedes be
most wrecched þat lengest is a shrewe. And they would be infinitely wretched if death did not put an end to their crimes. þe whiche 3556
wicked shrewes wolde ydemen aldirmost vnsely and
caytifs yif þat hir shrewednes ne were yfinissed. at þe
leste weye by þe outerest[e] deeþ. It is clear, as I have already shown, that eternal misery is infinite. for [yif] I haue concluded
soþe of þe vnselynesse of shrewednesse. þan sheweþ 3560
it clerely þat þilke shrewednesse is wiþ outen ende þe
whiche is certeyne to ben perdurable. B. This conse­quence appears to be just, but difficult to assent to. ¶ Certys quod I
þis [conclusion] is harde and wonderful to graunte. ¶ But
I knowe wel þat it accordeþ moche to [the] þinges þat I 3564
haue graunted her byforne. P. You think rightly; but if you cannot assent to my conclusion you ought to show that the premises are false, or that the conse­quences are unfairly deduced; for if the premises be granted, you cannot reject the inferences from them. ¶ þou hast quod she þe ryȝt
estimacioun of þis. but who so euere wene þat it be an
harde þing to acorde hym to a conclusioun. it is ryȝt
þat he shewe þat somme of þe premisses ben fals. or 3568
ellys he mot shewe þat þe colasioun of preposiciouns
nis nat spedful to a necessarie conclusion. ¶ and yif it
be nat so. but þat þe premisses ben ygranted þer nis
nat whi he sholde blame þe argument. What I am about to say is not less wonderful, and it follows necessarily from the same premises. for þis þing þat 3572
I shal telle þe nowe ne shal not seme lasse wondirful.

þilke shrewednesse is wiþ outen ende (l. 3561):
text printed as shown, but may be an error for “wrecchednesse” as in Skeat; see sidenote (“eternal misery”).

THE WRETCHEDNESS OF THE WICKED IS DIMINISHED BY PUNISHMENT.

but of þe þinges þat ben taken al so it is necessarie as
who so seiþ it folweþ of þat whiche þat is purposed
byforn. B. What is that? what is þat quod I. P. That the wicked who have been punished for their crimes, are happier than if justice had allowed them to go unpunished. ¶ certys quod she þat is 3576
þat þat þise wicked shrewes ben more blysful or ellys
lasse wrecches. þat byen þe tourmentes þat þei han
deserued. þan yif no peyne of Iustice ne chastied[e]
hem. I do not appeal to popular arguments, that punishment corrects vice, that the fear of chastisement leads them to take the right path, and that the sufferings of evil-doers deter others from vice, but I believe that guilty men, unpunished, become much more unhappy in another way. ne þis ne seye I nat now for þat any man myȝt[e] 3580
þenk[e] þat þe maneres of shrewes ben coriged and
chastised by veniaunce. and þat þei ben brouȝt to þe
ryȝt wey by þe drede of þe tourment. ne for þat þei
ȝeuen to oþer folk ensample to fleyen from vices. ¶ But 3584
I vndirstonde ȝitte [in] an oþer manere þat shrewes
ben more vnsely whan þei ne ben nat punissed al be it
so þat þere ne ben had no resoun or lawe of correccioun.
ne none ensample of lokynge. B. In what way do you mean? ¶ And what manere 3588
shal þat ben quod I. ouþer þan haþ ben told here
byforn P. Are not good people happy, and evil folk miserable? ¶ Haue we nat graunted þan quod she þat
good[e] folk ben blysful. and shrewes ben wrecches.
B. Yes. ȝis quod I. P. If good be added to the wretchedness of a man, will not he be happier than another whose misery has no element of good in it? [thanne quod she] ȝif þat any good were 3592
added to þe wrecchenesse of any wyȝt. nis he nat more
blisful þan he þat ne haþ no medelyng of goode in hys
solitarie wrecchednesse. B. It seems so. so semeþ it quod I. P. And if to the same wretched being another misery be annexed, does not he become more wretched than he whose misery is alleviated by the participation of some good? and what
seyst þou þan quod she of þilke wrecche þat lakkeþ alle 3596
goodes. so þat no goode nis medeled in hys wrecchednesse.
and ȝitte ouer alle hys wickednesse for whiche
he is a wrecche þat þer be ȝitte anoþer yuel anexid and
knyt to hym. shal not men demen hym more vnsely 3600
þan þilke wrecche of whiche þe vnselynesse is re[le]ued
by þe participacioun of som goode. B. He does. whi sholde he nat
quod I. P. When evil men are punished they have a degree of good annexed to their wretchedness, to wit, the punishment itself, which as it is the effect of justice is good. ¶ þan certys quod she han shrewes whan þei
ben punissed somwhat of good anexid to hir wrecchednesse. 3604
þat is to seyne þe same peyne þat þei suffren
whiche þat is good by þe resoun of Iustice. And when these wretches escape punishment something more of ill (i. e. exemption from punishment) is added to their condition. And whan
þilke same shrewes ascapen wiþ outen tourment. þan
han þei somwhat more of yuel ȝit ouer þe wickednesse 3608
þat þei han don. þat is to seye defaute of peyne.
whiche defaute of peyne þou hast graunted is yuel.

B. I cannot deny it. ¶ For þe desert of felonye I ne may nat denye it quod I.
P. Much more unhappy are the wicked when they enjoy an unmerited impunity than when they suffer a lawful chastisement. ¶ Moche more þan quod she ben shrewes vnsely 3612
whan þei ben wrongfully delyuered fro peyne. þan
whan þei beþ punissed by ryȝtful vengeaunce. It is just to punish evil-doers, and unjust that they should escape punishment. but þis is
open þing and clere þat it is ryȝt þat shrewes ben
punissed. and it is wickednesse and wrong þat þei 3616
escapin vnpunissed. [* fol. 28 b.] B. Nobody denies that. ¶ who myȝt[e] denye *þat quod I.
P. Everything, too, which is just is good; and, on the contrary, whatsoever is unjust is evil. but quod she may any man denye. þat al þat is ryȝt nis
good. and also þe contrarie. þat alle þat is wrong nis
wicked. B. These are just inferences from our former premises. certys quod I þise þinges ben clere ynouȝ. and 3620
þat we han concludid a litel here byforne. But is there any punishment for the soul after death of the body? but I preye
þe þat þou telle me yif þou accordest to leten no tourment
to þe soules aftir þat þe body is dedid by þe deþe.
þis [is] to seyn. vndirstondest þou ouȝt þat soules han 3624
any tourment after þe deþe of þe body. P. Yes, and great ones too. Some punishments are rigorous and eternal. ¶ Certis quod
she ȝe and þat ryȝt grete. of whiche soules quod she I
trowe þat somme ben tourmentid by asprenesse of
peyne. Others have a corrective and purifying force, and are of finite duration. and somme soules I trowe be excercised by a 3628
purging mekenesse. But this is not to our purpose. but my conseil nys nat to determyne
of þis peyne. but I haue trauayled and told it
hider to. I want you to see that the power of the wicked is in reality nothing, that the wicked never go unpunished; that their licence to do evil is not of long duration, and that the wicked would be more unhappy if it were longer, and infinitely wretched if it were to continue for ever. ¶ For þou sholdest knowe þat þe mowynge
[.i. myght] of shrewes whiche mowynge þe semeþ to 3632
ben. vnworþi nis no mowynge. and eke of shrewes of
whiche þou pleynedest þat þei ne were nat punissed.
þat þou woldest seen þat þei ne weren neuer mo wiþ
outen þe torment of hire wickednesse. and of þe licence 3636
of mowynge to done yuel. þat þou preidest þat it
myȝt[e] sone ben endid. and þat þou woldest fayne
lerne. þat it ne sholde nat longe endure. and þat
shrewes ben more vnsely yif þei were of lenger duryng. 3640
and most vnsely yif þei weren perdurable. After this I showed that evil men are more unhappy, having escaped punishment, than if justly chastised. and after
þis I haue shewed þe þat more vnsely ben shrewes
whan þei escapen wiþ oute ryȝtful peyne. þan whan þei
ben punissed by ryȝtful uengeaunce. Wherefore when they are supposed to get off scot-free they suffer most grievously. and of þis sentence 3644
folweþ it þat þan ben shrewes constreyned atte laste wiþ
most greuous tourment. whan men wene þat þei ne ben
nat ypunissed. B. Your reasoning appears convincing and conclusive. But your arguments are opposed to current opinions, and would hardly command assent, or even a hearing. whan I considre þi resouns quod I. I.
ne trowe nat þat men seyn any þing more verrely. and 3648
yif I tourne aȝeyn to þe studies of men. who is [he] to
whom it sholde seme þat [he] ne sholde nat only leuen
þise þinges. but eke gladly herkene hem. P. It is so. For those accustomed to the darkness of error cannot fix their eyes on the light of perspicuous truth, like birds of night which are blinded by the full light of day. Certys quod
she so it is. but men may nat. for þei han hire eyen so 3652
wont to derkenesse of erþely þinges. þat þei may nat
liften hem vp to þe lyȝt of clere soþefastnes. ¶ But
þei ben lyke to briddes of whiche þe nyȝt lyȝtneþ hyre
lookyng. and þe day blyndeþ hem. They consider only the gratification of their lusts, they think there is happiness in the liberty of doing evil and in exemption from punishment. for whan men loken 3656
nat þe ordre of þinges but hire lustes and talentȝ. þei
wene þat oþir þe leue or þe mowynge to done wickednesse
or ellys þe escaping wiþ oute peyne be weleful.

VIRTUE ITS OWN REWARD.

but considere þe iugement of þe perdurable lawe. for Do you attend to the eternal law written in your own heart. Conform your mind to what is good, and you will stand in no need of a judge to confer a reward upon you—for you have it already in the enjoyment of the best of things (i. e. virtue). if 3660
þou conferme þi corage to þe beste þinges. þou ne hast
no nede to no iuge to ȝiuen þe pris or meede. for þou
hast ioigned þi self to þe most excellent þing. If you indulge in vice, you need no other chastisement—you have degraded yourself into a lower order of beings. and yif
þou haue enclined þi studies to þe wicked þinges. ne 3664
seek no foreyn wrekere out of þi self. for þou þi self
hast þrest þe in to wicked þinges. ryȝt as þou myȝtest
loken by dyuerse tymes þe foule erþe and þe heuene.
and þat alle oþer þinges stynten fro wiþ oute. so þat 3668
þou [nere neyther in heuene ne in erthe] ne say[e] no
þing more. þan sholde it semen to þe as by only resoun
of lokynge. þat þou were in þe sterres. and now in þe
erþe. The multitude doth not consider this. but þe poeple ne lokeþ nat on þise þinges. What then? Shall we take them as our models who resemble beasts? what 3672
þan shal we þan approchen vs to hem þat I haue
shewed þat þei ben lyke to þe bestes. (q. d. non)

THE WICKED NEED PITY.

If a man who had lost his sight, having even forgotten his blindness, should declare that his faculties were all perfect, shall we weakly believe that those who retain their sight are blind? ¶ And what wilt þou seyne of þis ¶ yif þat a man
hadde al forlorn hys syȝt. and had[de] forȝeten þat he 3676
euer saw and wende þat no þing ne fayled[e] hym of
perfeccioun of mankynde. now we þat myȝten sen þe
same þing wolde we nat wene þat he were blynde (q. d.
sic). The vulgar will not assent to what I am going to say, though supported by conclusive arguments—to wit, that persons are more unhappy that do wrong than those who suffer wrong. ne also ne accordeþ nat þe poeple to þat I shal 3680
seyne. þe whiche þing is susteyned by a stronge foundement
of resouns. þat is to seyn þat more vnsely ben þei
þat don wrong to oþer folk. þen þei þat þe wrong
suffren. [* fol. 29.] B. I would willingly hear your reasons. ¶ I wolde heren þilke *same resouns quod I 3684

P. Do you deny that every wicked man deserves punishment? ¶ Deniest þou quod she þat alle shrewes ne ben worþi
to han tourment. B. No, I do not. nay quod I. P. I am satisfied that impious men are in many ways miserable. but quod she I am certeyne
by many resouns þat shrewes ben vnsely. B. They are so. it accordeþ
quod I. P. Then those that deserve punishment are miserable. þan [ne] dowtest þou nat quod she þat 3688
þilke folk þat ben worþi of tourment þat þei ne ben
wrecches. B. I admit it. It accordeþ wel quod I. P. If you were a judge, upon whom would you inflict punishment? upon the wrong-doer, or upon the injured? yif þou were þan
quod she yset a Iuge or a knower of þinges. wheþer
trowest þou þat men sholde tourment[e] hym þat haþ 3692
don þe wronge. or hym þat haþ suffred þe wronge.
B. I should not hesitate to punish the offender as a satisfaction to the sufferer. I ne doute nat quod I. þat I nolde don suffissaunt satisfaccioun
to hym þat had[de] suffred þe wrong by þe
sorwe of hym þat had[de] don þe wronge. P. Then you would deem the injuring person more unhappy than he who had been wronged? ¶ þan 3696
semeþ it quod she þat þe doar of wrong is more wrecche
þan he þat haþ suffred þe wrong. B. That follows naturally. þat folweþ wel quod
[I]. P. From this then, and other reasons of like nature, it seems that vice makes men miserable, and an injury done to any man is the misery of the doer, and not of the sufferer. þan quod she by þise causes and by oþer causes
þat ben enforced by þe same roate þat filþe or synne by 3700
þe propre nature of it makeþ men wretches. and it
sheweþ wel þat þe wrong þat men don nis nat þe
wrecchenesse of hym þat receyueþ þe wrong. but þe
wrecchednesse of hym þat doþ þe wronge But our advocates think differently—they try to obtain pity for those that have suffered cruelty and oppression; ¶ but certys 3704
quod she þise oratours or aduocatȝ don al þe contrarie
for þei enforcen hem to commoeue þe iuges to han pite
of hem þat han suffred and resceyued þe þinges þat ben
greuous and aspre. but the juster pity is really due to the oppressors, who ought, therefore, to be led to judgment as the sick are to the physician, not by angry but by merciful and kind accusers, so that, by the physic of chastisement, they may be cured of their vices. and ȝitte men sholden more ryȝtfully 3708
han pitee on hem þat don þe greuaunces and þe
wronges. þe whiche shrewes it were a more couenable
þing þat þe accusours or aduocatȝ not wroþe but pitous
and debonaire ladden þe shrewes þat han don wrong to 3712
þe Iugement. ryȝt as men leden seke folk to þe leche.

THE DUTY OF ADVOCATES.

for þat þei sholden seken out þe maladies of synne by
tourmentȝ. I would not have the guilty defrauded by their advocates. Their duty is to accuse, and not to excuse offenders. and by þis couenaunt eyþer þe entent of þe
defendours or aduocatȝ sholde fayle and cesen in al. or 3716
ellys yif þe office of aduocatȝ wolde bettre profiten to
men. it sholde be tourned in to þe habit of accusacioun.
þat is [to] s[e]yn þei sholden accuse shrewes. and nat
excuse hem. Were it permitted the wicked to get a slight view of virtue’s beauty, which they have forsaken, and could they be persuaded of the purifying effects of lawful chastisement, they surely would not consider punishment as an evil, but would willingly give themselves up to justice and refuse the defence of their advocates. and eke þe shrewes hem self. ȝit it were 3720
leueful to hem to seen at any clifte þe vertue þat þei
han forleten. and sawen þat þei sholde putten adoun
þe filþes of hire vices by [the] tourmentȝ of peynes. þei
ne auȝten nat ryȝt for þe recompensacioun forto geten 3724
hem bounte and prowesse whiche þat þei han lost demen
ne holden þat þilke peynes weren tourmentes to hem.
and eke þei wolden refuse þe attendaunce of hir aduocatȝ
and taken hem self to hire iuges and to hir accusours. 3728
The wise hate nobody, only a fool hates good men; and it is as irrational to hate the wicked. for whiche it bytideþ [þat] as to þe wise folk
þer nis no place ylete to hate. þat is to seyn. þat hate
ne haþ no place amonges wise men. ¶ For no wyȝt
wolde haten gode men. but yif he were ouer moche a 3732
fole. ¶ and forto haten shrewes it nis no resoun.
Vice is a sickness of the soul, and needs our compassion, and not our hate, for the distempers of the soul are more deplorable than those of the body, and have more claims upon our compassion. ¶ For ryȝt so as languissing is maladie of body. ryȝt
so ben vices and synne maladies of corage. ¶ and so as
we ne deme nat þat þei þat ben seek of hire body ben 3736
worþi to ben hated. but raþer worþi of pite. wel more
worþi nat to ben hated. but forto ben had in pite ben
þei of whiche þe þouȝtes ben constreined by felonous
wickednesse. þat is more cruel þan any languissinge of 3740
body.

THE FOLLY OF WAR.

QUID TANTOS IUUAT.

What deliteþ What frenzy causes man to hasten on his fate, that is, by war or by strife. it ȝow to exciten so grete moewynges of
hatredes and to hasten and bisien [the] fatal disposicioun
of ȝoure deeþ wiþ ȝoure propre handes. þat is 3744
to seyn by batailes or [by] contek. If death is desired he delays not to come. for yif ȝe axen þe
deeþ it hastisiþ hym of hys owen wille. ne deeþ ne
tarieþ nat hys swifte hors. Why do they who are exposed to the assaults of beasts of prey and venomous reptiles seek to slay each other with the sword. and [the] men þat þe serpentȝ
and þe lyouns. and þe tigre. and þe beere and þe 3748
boore seken to sleen wiþ her teþe. ȝit þilke same men
seken to sleen eueryche of hem oþer wiþ swerde. Lo! their manners and opinions do not accord, wherefore they engage in unjust wars, and fiercely urge on each other’s destiny. loo for
[* fol. 29 b.] her maners ben *diuerse and discordaunt ¶ þei
moeuen vnryȝtful oostes and cruel batailes. and wilne 3752
to perisse by enterchaungynge of dartes. But this is no just reason for shedding blood. but þe resoun
of cruelte nis nat ynouȝ ryȝtful. Wouldst thou reward each as he deserves? Then love the good as they deserve, and have pity upon the wicked. wilt þou þan ȝelden a
couenable gerdoun to þe desertes of men ¶ Loue ryȝtfully
goode folk; and haue pite on shrewes. 3756

THE OPERATIONS OF CHANCE.

HINC EGO UIDEO INQUAM. ET CETERA.

Þus see I wel B. I see plainly the nature of that felicity which attends the virtues of the good, and of the misery that follows the vices of the wicked. quod I. eyþer what blisfulnesse or ellys
what vnselinesse is estab[l]issed in þe desertys of
goode men and of shrewes. But in Fortune I see a mixture of good and evil. The wise man prefers riches, &c., to poverty, &c. ¶ but in þis ilke fortune
of poeple I see somwhat of goode. and somwhat of 3760
yuel. for no wise man haþ nat leuer ben exiled pore
and nedy and nameles. þan forto dwellen in hys Citee
and flouren of rychesses. and be redoutable by honoure.
and stronge of power And wisdom appears more illustrious, when wise men are governors and impart their felicity to their subjects; and when imprisonment, torture, &c., are inflicted only upon bad citizens. for in þis wise more clerely and 3764
more witnesfully is þe office of wise men ytretid whan
þe blisfulnes and [the] pouste of gouernours is as it
were yshad amonges poeples þat ben neyȝboures and
subgitȝ. syn þat namely prisoun lawe and þise oþer 3768
tourmentȝ of lawful peynes ben raþer owed to felonous
Citeȝeins. for þe whiche felonous Citeȝeins þo peynes
ben establissed. þan for goode folk. Why, then, should things undergo so unnatural a change? ¶ þan I merueile
me gretly quod I. whi [þat] þe þinges ben so mys 3772
Why should the worthy suffer and the vicious receive the reward of virtue? entrechaunged. þat tourmentȝ felounes pressen and
confounden goode folk. and shrewes rauyssen medes of
vertue and ben in honours. and in grete estatis.
I should like to hear the reason of so unjust a distribution. and I desire eke to witen of þe. what semeþ þe to ben þe 3776
resoun of þis so wrongful a confusioun I should not marvel so much if Chance were the cause of all this confusion. ¶ For I wolde
wondre wel þe lasse yif I trowed[e] þat alle þise þinges
were medeled by fortuouse hap. But I am overwhelmed with astonishment when I reflect, that God the director of all things thus unequally distributes rewards and punishments. ¶ But now hepeþ
and encreseþ myne astonyenge god gouernour of þinges. 3780
þat so as god ȝeueþ ofte tymes to good[e] men goodes
and myrþes. and to shrewes yuel and aspre þinges.
and ȝeueþ aȝeynewarde to goode folk hardnesse. and to
shrewes [he] graunteþ hem her wille and þat þei desiren. 3784
What difference is there, then, unless we know the cause, between God’s proceedings and the operations of Chance? what difference þan may þer be bitwixen þat þat
god doþ. and þe hap of fortune. yif men ne knowe nat
þe cause whi þat [it] is. P. It is not at all surprising that you think you see irregularities, when you are ignorant of that order by which God proceeds. it nis no merueile quod she þouȝ
þat men wenen þat þer be somwhat folysche and confus 3788
whan þe resoun of þe order is vnknowe. But, forasmuch as God, the good governor, presides over all, rest assured that all things are done rightly and as they ought to be done. ¶ But alle
þouȝ þou ne know nat þe cause of so gret a disposicioun.
naþeles for as moche as god þe good[e] gouernour attempreþ
and gouerneþ þe world. ne doute þe nat þat 3792
alle þinges ne ben doon aryȝt.