OF NATURE’S LAWS.

QUANTAS RERUM FLECTAT.

IT likeþ me I will now sing of Nature’s laws, by which the universe is governed. to shew[e] by subtil songe wiþ slakke and
delitable soun of strenges how þat nature myȝty enclineþ 1852
and flitteþ gouernementȝ of þinges ¶ and by
whiche lawes she purueiable kepiþ þe grete worlde. and
how she bindynge restreineþ alle þingus by a bonde þat
may nat be vnbounden. [j] The Punic lion submits to man, and dreads the keeper’s lash; yet, if he once taste blood, his savage instincts revive, and his keeper falls a victim to his fury. ¶ Al be it so þat þe liouns of 1856
þe contree of pene beren þe fair[e] cheines. and taken
metes of þe handes of folk þat ȝeuen it hem. and
dreden her sturdy maystres of whiche þei ben wont to
suffren [betinges]. yif þat hir horrible mouþes ben bi-bled. 1860
þat is to sein of bestes devoured. ¶ Hir corage
of tyme passeþ þat haþ ben ydel and rested. repaireþ
aȝein þat þei roren greuously. and remembren on hir
nature. and slaken hir nekkes from hir cheins vnbounden. 1864
and hir maistre first to-teren wiþ blody toþe
assaieþ þe woode wraþþes of hem. ¶ þis is to sein þei
freten hir maister. [ij] If the caged bird though daintily fed, gets a sight of the pleasant grove where she was wont to sing, she will spurn her food, and pine for the beloved woods. ¶ And þe Iangland brid þat syngiþ
on þe heye braunches. þis is to sein in þe wode and 1868
after is inclosed in a streit cage. ¶ al þouȝ [þat] þe
pleiyng besines of men ȝeueþ hem honied[e] drinkes
and large metes. wiþ swete studie. ¶ ȝit naþeles yif
þilke brid skippynge oute of hir streite cage seeþ þe 1872
agreable shadewes of þe wodes. she defouleþ wiþ hir
fete hir metes yshad and sekeþ mournyng oonly þe
wode and twitriþ desirynge þe wode wiþ hir swete
voys. [iij] The sapling, bent down by a mighty hand, will resume its natural position as soon as the restraining force is removed. ¶ þe ȝerde of a tree þat is haled adoun by myȝty 1876
strengþe bowiþ redely þe croppe adoun. but yif þat þe
hande of hym þat it bente lat it gon aȝein. ¶ An oon
þe crop lokeþ vp ryȝt to heuene. [iiij] Though the sun sets in the western main at eve, yet by a secret path he takes his wonted journey toward the east. ¶ þe sonne phebus
þat failleþ at euene in þe westrene wawes retorniþ aȝein 1880
eftsones his cart by a priue paþe þere as it is wont
aryse. All things pursue their proper course, obedient to the source of order. ¶ Alle þinges seken aȝein in to hir propre
cours. and alle þinges reioisen hem of hir retournynge
aȝein to hir nature ne noon ordinaunce nis bytaken to 1884
þinges but þat. Hence, throughout the world entire stability is found, for all things, having fulfilled their appointed course, return from whence they came. þat haþ ioignynge þe endynge to þe
bygynnynge. and haþ makid þe cours of it self stable
þat it chaungeþ nat from hys propre kynde.

THE SEARCH AFTER FELICITY.

VOSQUE TERRENA ANIMALIA.

*CErtis also [* fol. 16 b.] O earthly animals, you have an indistinct perception of your beginning, and you have ever the true end of felicity in view, but your natural instincts are perverted by many errors.ȝe men þat ben erþeliche bestes dremen 1888
alwey [yowre bygynnynge] al þouȝ it be wiþ a
þinne ymaginacioun. and by a maner þouȝt al be it
nat clerly ne perfitly ȝe looken from a fer til þilk
verray fyn of blisfulnesse. and þerfore þe naturel entencioun 1892
ledeþ ȝow to þilk verray good ¶ But
many manere errours mistourniþ ȝow þer fro. Can men obtain the end they have in view by the means they usually employ in the pursuit of happiness? ¶ Considere
now yif þat be þilke þinges by whiche a man
weniþ to gete hym blysfulnesse. yif þat he may comen 1896
to þilke ende þat he weneþ to come by nature If riches and honours and the like make men happy, so that they shall want for nothing, then happiness may be procured by these acquisitions. ¶ For
yif þat moneye or honours or þise oþer forseide þinges
bryngen to men swiche a þing þat no goode ne faille
hem. ne semeþ faille. ¶ Certys þan wil I graunt[e] 1900
þat þei ben maked blisful. by þilke þinges þat þei han
geten. But if these things cannot make good what they promise, if there still be something to be desired, then they are delusions, and the felicity after all is a counterfeit. ¶ but yif so be þat þilke þinges ne mowe nat
perfourmen þat þei by-heten and þat þer be defaute of
many goodes. ¶ Sheweþ it nat þan clerely þat fals 1904
beaute of blisfulnesse is knowe and a-teint in þilke
þinges. ¶ First and forward þou þi self þat haddest
haboundaunces of rycchesses nat long agon. In your prosperity were you never annoyed by some wrong or grievance? ¶ I axe
ȝif þat in þe haboundaunce of alle þilk[e] rycchesses 1908
þou were neuer anguissous or sory in þi corage of any
wrong or greuaunce þat by-tidde þe on any syde.

NONE ARE FREE FROM CARE.

B. I must confess that I cannot remember ever being wholly free from some trouble or other. ¶ Certys quod I it remembreþ me nat þat euere I was
so free of my þouȝt. þat I ne was al-wey in anguyshe of 1912
somwhat. P. That was because something was absent which you did desire, or something present which you would fain be quit of. þat was þat þou lakkedest þat þou noldest
han lakked. or ellys þou haddest þat þou noldest
han had. B. That’s quite true. ryȝt so is it quod I þan. P. Then you did desire the presence of the one and the absence of the other? desiredest þou
þe presence of þat oon and þe absence of þat oþer. 1916
B. I confess I did. I graunt[e] wel quod .I. P. Every man is in need of what he desires. for soþe quod she þan nediþ þer
somwhat þat euery man desireþ. B. Certainly he is. ȝe þer nediþ quod I. P. If a man lack anything can he be supremely happy?
¶ Certis quod she and he þat haþ lakke or nede of a
wyȝt nis nat in euery way suffisaunt to hym self. B. No. no quod .I. 1920
P. Did you not in your abundance want for somewhat? and þou quod she in alle þe plente of þi
rycchesse haddest þilke lak of suffisaunce. B. What then if I did? ¶ what
ellis quod .I. P. It follows that riches cannot put a man beyond all want, although this was what they seemed to promise. ¶ þanne may nat rycchesse maken þat a
man nis nedy. ne þat he be suffisaunt to hym self. and 1924
þat was it þat þei byhyȝten as it semeþ. Money may part company with its owner, however unwilling he may be to lose it. ¶ and eke
certys I trowe þat þis be gretly to consydere þat moneye
ne haþ nat in hys owen kynde þat it ne may ben by-nomen
of hem þat han it maugre hem. B. I confess that’s true. ¶ I by-knowe 1928
it wel quod I P. It ought to be confessed when every day we see might prevailing over right. ¶ whi sholdest þou nat by-knowen it
quod she. whan euery day þe strenger folke by-nymen
it fram þe febler maugre hem. From whence springs so much litigation, but from this, that men seek to recover their own of which they have been unjustly deprived? ¶ Fro whennes comen
ellys alle þise foreine compleintes or quereles of 1932
pletyngus. ¶ But for þat men axen aȝeine her moneye
þat haþ be by-nomen hem by force or by gyle. and
alwey maugre hem. B. Nothing is more true. ¶ Ryȝt so it is quod I. P. Then a man needs the assistance of others in order to keep his riches. þan quod
she haþ a man nede to seken hym foreyne helpe by 1936
whiche he may defende hys moneye. who may say nay quod .I.

RICHES BRING ANXIETIES.

If he had no money to lose he would not stand in need of this help? ¶ Certis quod she and hym nediþ no helpe
yif he ne hadde no moneye þat he myȝt[e] leese. B. That is beyond all doubt. ¶ þat
is doutles quod .I. P. Then the very reverse of what was expected (from riches) takes place? For riches add to a man’s necessities. þanne is þis þing turned in to þe contrarie 1940
quod she ¶ For rycchesse þat men wenen sholde
make suffisaunce. þei maken a man raþer han nede of
foreine helpe. Tell me how do riches drive away necessity? Are not rich men liable to hunger, thirst, and cold? ¶ whiche is þe manere or þe gise quod
she þat rycches may dryuen awey nede. ¶ Riche folk 1944
may þei neiþer han hungre ne þrest. þise ryche men
may þei feele no colde on hir lymes in wynter. You will say that the rich have wherewithal to satisfy these wants. ¶ But
þou wilt answere þat ryche men han y-nouȝ wher wiþ
þei may staunchen her hunger. and slaken her þrest 1948
and don awey colde. By riches indigence may be alleviated, but they cannot satisfy every want. ¶ In þis wise may nede be conforted
by rycchesses. but certys nede ne may nat al
outerly be don awey. Even if gaping and greedy necessity be filled with riches, yet some cravings will remain. for þouȝ þis nede þat is alwey
gapyng and gredy be fulfilled wiþ rycchesses. and axe 1952
any þing ȝit dwelleþ þanne a nede þat myȝt[e] ben fulfilled.
A little suffices for nature, but avarice never has enough. ¶ I holde me stille and telle nat how þat litel
þing suffiseþ to nature. but certys to auarice ynouȝ ne
suffiseþ no þinge. If riches, then, add to our wants, why should you think that they can supply all your necessities? [* fol. 17.] *¶ For syn þat rychesse ne may nat 1956
al don awey nede. but rychesse maken nede. what may
it þanne be þat ȝe wenen þat rychesses mowen ȝeuen
ȝow suffisaunce.

QUAMUIS FLUENTER DIUES.

Al were it so The rich man, had he a river of gold, would never rest content. þat a ryche couetous man hadde riuer 1960
fletynge alle of golde ȝitte sholde it neuer staunche
hys couetise. Though his neck be loaded with precious pearls, and his fields be covered with innumerable herds, yet shall unquiet care never forsake him; and at his death his riches shall not bear him company. ¶ And þouȝ he hadde his nekke I-charged
wiþ preciouse stones of þe rede see. and þouȝ he do
erye his feldes plentiuous wiþ an hundreþ oxen neuere 1964
ne shal his bytyng bysynesse forleten hym while he
lyueþ. ne þe lyȝt[e] rychesses ne shal nat beren hym
compaignie whanne he is dede.

OF DIGNITIES.

SET DIGNITATIBUS.4 4 Read dignitates.

Bvt dignitees It may be said that dignities confer honour on their possessors. to whom þei ben comen make þei hym 1968
honorable and reuerent. But have they power to destroy vice or implant virtue in the heart? han þei nat so grete strengþe
þat þei may putte vertues in þe hertis of folk. þat vsen
þe lordshipes of hem. or ellys may þei don awey þe
vices. So far from expelling vicious habits, they only render them more conspicuous. Certys þei [ne] ben nat wont to don awey wikkednesses. 1972
but þei ben wont raþer to shew[en] wikkednesses.
Hence arises the indignation when we see dignities given to wicked men. and þer of comeþ it þat I haue ryȝt grete desdeyne.
þat dignites ben ȝeuen ofte to wicked men.
Hence Catullus’ resentment against Nonius, whom he calls the botch, or impostume of the State. ¶ For whiche þing catullus clepid a consul of Rome þat 1976
hyȝt nonius postum. or boch. as who seiþ he clepiþ
hym a congregacioun of uices in his brest as a postum
is ful of corrupcioun. al were þis nonius set in a
chayere of dignitee. The deformities of wicked men would be less apparent if they were in more obscure situations. Sest þou nat þan how gret vylenye 1980
dignitees don to wikked men. ¶ Certys vnworþines of
wikked men sholde ben þe lasse ysen yif þei nere renomed
of none honours. Would you free yourself from peril by accepting a magistracy along with Decoratus a buffoon and informer? ¶ Certys þou þi self ne
myȝtest nat ben brouȝt wiþ as many perils as þou 1984
myȝtest suffren þat þou woldest bere þi magistrat wiþ
decorat. þat is to seyn. þat for no peril þat myȝt[e] bifallen
þe by þe offence of þe kyng theodorik þou noldest
nat ben felawe in gouernaunce with decorat. whanne 1988
þou say[e] þat he had[de] wikkid corage of a likerous
shrewe and of an acusor. Honours do not render undeserving persons worthy of esteem. ¶ Ne I ne may nat for swiche
honours Iugen hem worþi of reuerence þat I deme and
holde vnworþi to han þilke same honours. If you find a man endowed with wisdom you deem him worthy of respect and of the wisdom which he professes. ¶ Now yif 1992
þou saie a man þat were fulfilled of wisdom. certys þou
ne myȝtest nat demen þat he were vnworþi to þe
honour. or ellys to þe wisdom of whiche he is fulfilled.
B. I could not do otherwise. No quod .I. P. Virtue has her proper worth, which she ever transfers to her votaries. ¶ Certys dignitees quod she appertienen 1996
properly to vertue. and uertue transporteþ dignite anon
to þilke man to whiche she hir self is conioigned.

DIGNITIES APPERTAIN TO VIRTUE.

Honours conferred by the populace do not make men worthy of them, for they have no intrinsic merit to bestow. ¶ And for as moche as honours of poeple ne may nat
maken folk digne of honour. it is wel seyn clerly þat 2000
þei ne han no propre beaute of dignite. ¶ And ȝit men
auȝten take more hede in þis. Dignities conferred upon shrews only make their vices the more conspicuous. ¶ For if it so be þat he
is most out cast þat most folk dispisen. or as dignite ne
may nat maken shrewes worþi of no reuerences. þan 2004
makeþ dignites shrewes more dispised þan preised. þe
whiche shrewes dignit[e] scheweþ to moche folk Nor do dignities themselves escape without injury; for worthless men take their revenge upon them, and defile them by their contagious villanies. ¶ and
for soþe nat vnpunissed. þat is forto sein. þat shrewes
reuengen hem aȝeinward vpon dignites. for þei ȝelden 2008
aȝein to dignites as gret gerdoun whan þei byspotten
and defoulen dignites wiþ hire vylenie. These shadowy honours have nothing in their nature to procure respect; for if a man, having borne the honours of the consulate, should go among barbarians would this honour gain him their respect? ¶ And for as
moche as þou mow[e] knowe þat þilke verray reuerence
ne may nat comen by þe shadewy transitorie dignitees. 2012
vndirstonde now þis. yif þat a man hadde vsed and
hadde many manere dignites of consules and were
comen perauenture amonges straunge naciouns. sholde
þilke honour maken hym worshipful and redouted of 2016
straunge folk If respect were an attribute of honour it would infallibly bring esteem everywhere, just as heat is ever an attribute of fire. ¶ Certys yif þat honour of poeple were
a naturel ȝifte to dignites. it ne myȝte neuer cesen
nowher amonges no maner folke to done hys office.

DIGNITIES DO CONFER ESTEEM.

¶ Ryȝt as fire in euery contre ne stinteþ nat to 2020
[* fol. 17 b.] enchaufen and *to ben hote. Honours arise from the false opinions of men, and vanish when they come among those who do not esteem them, that is, among foreign nations. but for as myche as forto
be holden honorable or reuerent ne comeþ nat to folk of
hir propre strengþe of nature. but only of þe fals[e]
opinioun of folk. þat is to sein. þat wenen þat dignites 2024
maken folk digne of honour. An on þerfore whan þat
þei comen þer as folk ne knowen nat þilke dignites.
her honours vanissen awey and þat on oon. but þat is
a-mong straung folk. maist þou sein. Do they always endure in those places that gave birth to them? but amongus 2028
hem þat þei weren born duren þilk[e] dignites alwey.
The Prætorate was once a great honour, but now it is only an empty name and a heavy expense. ¶ Certys þe dignite of þe prouostrie of Rome was somtyme
a grete power. now is it no þing but an ydel
name. and þe rente of þe senatorie a gret charge. What is more vile than the office of the superintendency of provisions? and 2032
yif a whiȝt somtyme hadde þe office to taken he[de] to
þe vitailes of þe poeple as of corne and what oþer þinges
he was holden amonges grete. but what þing is more
nowe out cast þanne þilke prouostrie That which hath no innate beauty must lose its splendour or value according as popular opinion varies concerning it. ¶ And as I haue 2036
seid a litel here byforne. þat þilke þing þat haþ no
propre beaute of hym self resceyueþ somtyme pris and
shinynge and somtyme lesiþ it by þe opinioun of
vsaunces. If dignities cannot confer esteem, if they become vile through filthy shrews, if they lose their lustre by the change of times, if they become worthless by the change of popular opinion, what beauty do they possess which should make them desirable, or what dignity can they confer on others? ¶ Now yif þat dignites þanne ne mowen 2040
nat maken folk digne of reuerence. and yif þat dignites
wexen foule of hir wille by þe filþe of shrewes. ¶ and
yif þat dignites lesen hir shynynge by chaungyng of
tymes. and yif þei wexen foule by estimacioun of 2044
poeple. what is it þat þei han in hem self of beaute
þat auȝte ben desired. as who seiþ none. þanne ne
mowen þei ȝiuen no beaute of dignite to none oþer.

QUAMUIS SE TIRIO.

Al be it so Nero, though invested with the purple and adorned with pearls, was hated by all men. þat þe proude nero wiþ al his woode luxurie 2048
kembed hym and apparailed hym wiþ faire purpers
of Tirie and wiþ white perles. Algates ȝitte throf he
hateful to alle folk ¶ þis is to seyn þat al was he by-hated
of alle folk. Yet he had lordship, and gave to the senators the dishonoured seats of dignity. ¶ ȝitte þis wicked Nero hadde gret 2052
lordship and ȝaf somtyme to þe dredeful senatours þe
vnworshipful setes of dignites. ¶ vnworshipful setes
he clepiþ here fore þat Nero þat was so wikked ȝaf þo
dignites. Who then can think that felicity resides in honours given by vicious shrews? who wolde þanne resonably wenen þat blysfulnesse 2056
were in swiche honours as ben ȝeuen by vicious
shrewes.

KINGDOMS DO NOT MAKE A MAN MIGHTY.

AN UERO REGNA.

Bvt regnes P. Do kingdoms and a familiarity with princes make a man mighty? and familarites of kynges may þei maken a
man to ben myȝty. B. Why should they not if they are durable? how ellys. ¶ whanne hir 2060
blysfulnesse dureþ perpetuely P. Past ages, as well as the present, furnish us with many examples of princes who have met with dismal reverses of fortune. but certys þe olde age of
tyme passeþ. and eke of present tyme now is ful of
ensaumples how þat kynges þat han chaunged in to
wrechednesse out of hir welefulnesse. O then how noble and glorious a thing is power that is too weak to preserve itself! ¶ O a noble þing 2064
and a cler þing is power þat is nat founden myȝty to
kepe it self. If dominion brings felicity, then misery will follow if it be defective. ¶ And yif þat power of realmes be auctour
and maker of blisfulnesse. yif þilke power lakkeþ on
any side. amenusiþ it nat þilke blisfulnesse and bryngeþ 2068
in wrechednesse. But human rule has its limits, therefore wherever power ceases there impotence enters, bringing misery along with it. but yif al be it so þat realmes of mankynde
stretchen broode. ȝit mot þer nede ben myche
folk ouer whiche þat euery kyng ne haþ no lordshipe
no comaundement ¶ and certys vpon þilke syde þat 2072
power failleþ whiche þat makiþ folk blisful. ryȝt on þat
same side nounpower entriþ vndirneþ þat makeþ hem
wreches. Kings, therefore, have a larger portion of misery than of felicity. ¶ In þis manere þanne moten kynges han
more porcioun of wrechednesse þan of welefulnesse. 2076

POWER DOES NOT DRIVE AWAY CARE.

Dionysius of Sicily, conscious of this condition, exhibited the fears and cares of royalty by the terror of a naked sword hanging over the head of his friend and flatterer Damocles. ¶ A tyraunt þat was kyng of sisile þat had[de] assaied
þe peril of his estat shewid[e] by similitude þe dredes
of realmes by gastnesse of a swerde þat heng ouer þe
heued of his familier. What then is this thing called Power, which cannot do away with care or fear? what þing is þan þis power þat 2080
may nat don awey þe bytynges of besines ne eschewe
þe prikkes of drede. Men would live in security but cannot, and yet they glory in their power. and certys ȝit wolden þei lyuen
[* fol. 18.] *in sykernesse. but þei may nat. and ȝit þei glorifien
hem in her power Is he powerful who cannot do what he wishes? ¶ Holdest þou þan þat þilk[e] man 2084
be myȝty þat þou seest þat he wolde don þat he may
nat don. Is he a mighty man who goes surrounded with an armed guard, to terrify those whom he himself fears, and whose power depends solely upon his numerous retinue? ¶ And holdest þou þan hym a myȝty man
þat haþ environed hise sydes wiþ men of armes or
seruauntes and dredeþ more [hem] þat he makeþ agast. 2088
þen þei dreden hym. and þat is put in þe handes of hise
seruauntȝ. for he sholde seme myȝty but of familiers
[or] seruauntȝ of kynges. Why need I enlarge upon the favourites of princes having thus displayed the imbecility of kings! ¶ what sholde I telle þe
any þing. syn þat I my self haue shewed þe þat realmes 2092
hem self ben ful of gret feblenesse. Their prosperity is affected by the caprice of their fortunate masters as well as by the adversity to which they are incident. þe whiche familiers
certis þe real power of kynges in hool estat and in estat
abated ful [ofte] þroweþ adoun. Nero only allowed his master Seneca to choose the manner of his death. ¶ Nero constreined[e]
his familier and his maistre seneca to chesen on what 2096
deeþ he wolde deien. Antonius (Caracalla) commanded Papinian to be slain by the swords of his soldiers. ¶ Antonius comaundid[e] þat
knyȝtis slowen wiþ her swerdis Papinian his familier
whiche Papinian had[de] ben long tyme ful myȝty
a-monges hem of þe courte. Yet both would have given up all they possessed. and ȝit certis þei wolde boþe 2100
han renounced her power. Seneca begged for poverty and exile. But relentless fortune precipitated them to destruction, and did not permit them to choose their fate. of whiche [two] senek enforced[e]
hym to ȝiuen to Nero his rychesses. and also
to han gon in to solitarie exil. ¶ But whan þe grete
weyȝt. þat is to sein of lordes power or of fortune 2104
draweþ hem þat sholden falle. neyþer of hem ne
myȝt[e] do þat he wolde. What then is Power, which terrifies its possessors, and which cannot be got rid of at pleasure? what þing is þanne þilke
power þat þouȝ men han it þat þei ben agast. ¶ and
whan þou woldest han it þou nart nat siker. ¶ And 2108
yif þou woldest forleten it þou mayst nat eschewen it.
No advantage is to be gained by friendship based on prosperity instead of virtue. ¶ But wheþir swiche men ben frendes at nede as ben
conseiled by fortune and nat by vertue. Adversity will turn this sort of friendship into enmity. And what greater plague can there be than the enmity of thy familiar friend? Certys swiche
folk as weleful fortune makeþ frendes. contrarious fortune 2112
makeþ hem enmyse. ¶ And what pestilence is
more myȝty forto anoye a wiȝt þan a familier enemy.

GLORY IS DECEPTIVE.

QUI SE UALET5 ESSE POTENTEM. 5 Read uolet

Who so wolde He who would obtain sovereign power must obtain conquest over himself, and not yield to his passions. ben myȝty he mot daunten hys cruel
corage. ne put[te] nat his nekke ouercomen vndir 2116
þe foule reines of lecherie. Though your dominion extended from India to Thule, yet if thou art tormented by care thou hast no real power. for al be it so þat þi lordship[e]
strecche so fer þat þe contre Inde quakiþ at þi
comaundement. or at þi lawes. and þat þe leest isle in
þe see þat hyȝt tile be þral to þe ¶ ȝit yif þou mayst 2120
nat puten awey þi foule derk[e] desijres and dryuen
oute fro þe wreched compleyntes. Certis it nis no
power þat þou hast.