GENTILITY IS FOREIGN TO RENOWN.

GLORIA UERO QUAM FALLAX.

Bvt glorie How deceptive and deformed a thing is glory! Well did the Tragedian exclaim—ὦ δόξα δόξα μυρίοισι δὴ βροτῶν, οὐδὲν γεγῶσι βίοτον ὤγκωσας μέγαν, for the undeserving have been crowned with glory and renown by popular and erring opinion. how deceiuable and how foule is it ofte. for 2124
whiche þing nat vnskilfully a tregedien þat is to
sein a maker of dites þat hyȝten tregedies cried[e] and
seide. ¶ O glorie glorie quod he. þou nart no þing
ellys to þousandes of folkes. but a gret sweller of eres. 2128
for many[e] han had ful gret renoun by þe fals[e] oppinioun
of poeple. What can be more infamous than renoun founded on the prejudices of the vulgar? and what þing may ben þouȝt fouler
þen swiche preisynge Those that are undeservedly praised ought to blush for shame. for þilk[e] folk þat ben preised
falsly. þei moten nedes han shame of hir preisynges. 2132
If a wise man gets well-merited praise it does not add to his felicity. and yif þat folk han geten hem þank or preysyng by
her desertes. what þing haþ þilk pris echid or encresed
to þe conscience of wise folk þat mesuren hire
good. not by þe rumour of þe poeple. but by þe soþefastnesse 2136
of conscience. If it be a good thing to spread abroad one’s fame, it must be dishonourable not to do so. and yif it seme a fair þing a
man to han encresid and sprad his name. þan folweþ
it. þat it is demed to ben a foule þinge yif it ne be
ysprad ne encresed. But a good name cannot penetrate everywhere, and the most illustrious names must be unknown to the greatest part of the world. but as I seide a litel her byforne. 2140
þat syn þer mot nedes ben many folk to whiche folk þe
renoun of a man ne may nat comen. it byfalleþ þat he
þat þou wenest be glorious and renomed. semiþ in þe
nexte parties of þe erþe to ben wiþ out glorie. and wiþ 2144
out renoun. The favour of the people is worth but little as it is seldom judicious and never permanent. ¶ and certis amonges þise þinges I ne trowe
nat þat þe pris and grace of þe poeple nis neiþer worþi
[* fol. 18 b.] *to ben remembrid ne comeþ of wise iugement. ne is
ferm perdurably. How empty and transitory are titles of nobility! ¶ But now of þis name of gentilesse. 2148
what man is it þat ne may wel seen how veyne and
how flittyng a þing it is. Gentility is wholly foreign to renown, and to those who boast of noble birth. ¶ For if þe name of gentilesse
be referred to renoun and clernesse of linage. þan
is gentil name but a for[e]ine þing. þat is to sein to 2152
hem þat glorifien hem of hir linage. Nobility is fame derived from the merits of one’s ancestors. ¶ For it semeþ
þat gentilesse be a maner preysynge þat comeþ of decert
of auncestres. If praise can give nobility they are noble who are praised. ¶ And yif preysynge makeþ gentilesse
þan moten þei nedes be gentil þat ben preysed. Then if thou hast no nobility of thy own, thou canst not derive any splendour from the merits of others. For 2156
whiche þing it folweþ. þat yif þou ne haue no gentilesse
of þi self. þat is to sein pris þat comeþ of þi deserte
foreine gentilesse ne makeþ þe nat gentil. If there be any good in nobleness of birth, it consists alone in this, that it imposes an obligation upon its possessors not to degenerate from the virtues of their ancestors. ¶ But certis
yif þer be any goode in gentilesse. I trowe it be in al 2160
oonly þis. þat it semeþ as þat a maner necessitee be imposed
to gentil men. for þat þei ne sholden nat outraien
or forliuen fro þe uertues of hire noble kynrede.

OMNE HOMINUM GENUS IN TERRIS.

Al þe linage All men have the same origin. of men þat ben in erþe ben of semblable 2164
burþe. They have one father and one king, who gave the moon her horns, and adorned the sun with his rays. On al one is fadir of þinges. On alone
minyst[r]eþ alle þinges. ¶ He ȝaf to þe sonne hys
bemes. he ȝaf to þe moone hir hornes. The same gave the earth to man and adorned the sky with stars. he ȝaf þe men to
þe erþe. he ȝaf þe sterres to þe heuene. He breathed into man the breath of life. ¶ he encloseþ 2168
wiþ membres þe soules þat comen fro hys heye sete.
All men spring from this illustrious source. ¶ þanne comen alle mortal folk of noble seed. Why then do they boast of pedigree? whi
noysen ȝe or bosten of ȝoure eldris He alone is ignoble who submits to vice and forgets his noble origin. ¶ For yif þou
look[e] ȝoure bygynnyng. and god ȝoure auctour and 2172
ȝoure makere. þan is þer no forlyued wyȝt but ȝif he
norisse his corage vnto vices and forlete his propre
burþe.

SENSUAL PLEASURES FULL OF ANXIETY.

QUID AUTEM DE CORPORIBUS.6 6 Read corporis voluptatibus.

But what shal But what shall I say with respect to sensual pleasures, the desire of which is full of anxiety, and the enjoyment of them full of repentance? I seie of delices of body. of whic[h]e 2176
delices þe desiringes ben ful of anguisse. and þe
fulfillinges of hem ben ful of penaunce. What diseases and intolerable pains (the merited fruits of vice) are these delights wont to bring upon those who enjoy them! ¶ How grete
sekenesse and how grete sorwes vnsuffrable ryȝt as a
manere fruit of wickednesse ben þilke delices wont to 2180
bryngen to þe bo[d]ies of folk þat vsen hem. I am unable to see what joy is to be found in the gratification of them. ¶ Of
whiche delices I not what ioye may ben had of hir
moeuyng. The remembrance of criminal indulgence brings with it bitter remorse. ¶ But þis woot I wel þat who so euere wil
remembren hym of hys luxuries. he shal wel vndirstonde. 2184
þat þe issues of delices ben sorowful and sory.
If such things make men happy, then may brutes attain to felicity, since by their instinct they are urged to satisfy their bodily delights. ¶ And yif þilke delices mowen make folk blisful. þan
by þe same cause moten þise bestes ben clepid blisful.
¶ Of whiche bestes al þe entencioun hasteþ to fulfille 2188
hire bodyly iolyte. A wife and children do not always bring happiness, for some have found tormentors in their own offspring. and þe gladnesse of wijf [and]
children were [an] honest þing. but it haþ ben seid.
þat it is ouer myche aȝeins kynde þat children han ben
founden tormentours to hir fadres I not how many. 2192
¶ Of whiche children how bitynge is euery condicioun.
It nedeþ nat to tellen it þe þat hast or þis tyme assaied
it. and art ȝit now anguyssous. I approve of this opinion of Euripides, that he who is childless is happy in his misfortune. In þis approue I þe
sentence of my disciple Euridippus. þat seide þat he 2196
þat haþ no children is weleful by infortune.

NO HAPPINESS IN EXTERNAL THINGS.

HABET HOC UOLUPTAS.

Euery delit Pleasure leaves a pain behind it. haþ þis. þat it anguisseþ hem wiþ prikkes
þat vsen it. The bee gives us agreeable honey, but try to hold it, and it quickly flies, leaving its sting behind. ¶ It resembliþ to þise flying flyes þat
we clepen been. þat aftre þat þe bee haþ shed hys agreable 2200
honies he fleeþ awey and styngeþ þe hertes of hem
þat ben ysmyte wiþ bytynge ouer longe holdynge.

MEN ARE LED ASTRAY BY IGNORANCE.

NICHIL IGITUR DUBIUM EST.

Now nis it no It appears then that happiness is not to be found in the above-mentioned external things. doute þan þat þise weyes ne ben a
maner mysledyng to blisfulnesse. ne þat þei ne 2204
mowe nat leden folke þider as þei byheten to leden
hem. [* fol. 19.] These false ways are perplexed with many evils, as I shall presently show thee. ¶ But wiþ how grete harmes þise *forseide weyes
ben enlaced. ¶ I shal shewe þe shortly. Do you want to amass wealth, then you must take it from your neighbours. ¶ For whi
yif þou enforcest þe to assemble moneye. þou most by-reuen 2208
hym his moneye þat haþ it. Would you shine in dignities, then you must beg for them and disgrace yourself by a humiliating supplication. and yif þou wilt
shynen wiþ dignites. þou most bysechen and supplien
hem þat ȝiuen þo dignitees. ¶ And yif þou coueitest
by honour to gon by-fore oþer folk þou shalt defoule þi 2212
self by humblesse of axing. If power be your ambition, you expose yourself to the snares of inferiors. yif þou desiryst power.
þou shalt by awaites of þi subgitȝ anoyously be cast
vndir many periles. Do you ask for glory, to be distracted by vexations and so lose all security. axest þou glorie þou shalt ben so
destrat by aspre þinges þat þou shalt forgone sykernesse. 2216
Do you prefer a voluptuous life? Think then that all men will despise him who is a thrall to his body. ¶ And yif þou wilt leden þi lijf in delices.
euery whiȝt shal dispisen þe and forleten þe as þou þat
art þral to þing þat is ryȝt foule and brutel. þat is [to]
sein seruaunt to þi body. They build upon a weak foundation that place bodily delights above their own reason. ¶ Now is it þan wel yseen 2220
how lytel and how brutel possessioun þei coueiten þat
putten þe goodes of þe body abouen hire owen resoun.
Can you surpass the elephant in bulk, or the bull in strength? ¶ For mayst þou sourmounten þise olifuñtȝ in gretnesse
or weyȝt of body. Or mayst þou ben strenger þan þe 2224
bole. Art thou swifter than the tiger? Mayst þou ben swifter þan þe tigre. Behold the immense extent of the heavens and cease to admire vile or lesser things. biholde þe
spaces and þe stablenesse and þe swyfte cours of þe
heuene. and stynte somtyme to wondren on foule
þinges. Admire what is still more admirable, the consummate wisdom that governs them. þe whiche heuene certys nis nat raþer for þise 2228
þinges to ben wondred vpon. þan for þe resoun by
whiche it is gouerned. How fleeting is beauty! but þe shynynge of þi forme þat
is to seien þe beaute of þi body. how swiftly passyng is
it and how transitorie. It fades sooner than the vernal flowers. ¶ Certis it is more flittynge 2232
þan þe mutabilite of floures of þe somer sesoun. For, as Aristotle says, if a man were lynx-eyed and could look into the entrails of Alcibiades (so fair outwardly) he would find all foul and loathsome. For so
as aristotil telleþ þat yif þat men hadden eyen of a
beest þat hiȝt lynx. so þat þe lokyng of folk myȝt[e]
percen þoruȝ þe þinges þat wiþstonden it. who so lokid 2236
þan in þe entrailes of þe body of alcibiades þat was
ful fayr in þe superfice wiþ oute. it shulde seme ryȝt
foule. Thy nature does not make thee seem beautiful, but the imperfect view of thy admirers. and for þi yif þou semest faire. þi nature ne
makiþ nat þat. but þe desceiuaunce of þe fieblesse of þe 2240
eyen þat loken. Prize bodily perfections as much as you will, yet a three days’ fever will destroy them. ¶ But preise þe goodes of þi body as
moche as euer þe list. so þat þou know[e] algates þat
what so it be. þat is to seyn of þe goodes of þi body
whiche þat þou wondrest vpon may ben destroied or 2244
dessolued by þe hete of a feuere of þre dayes. ¶ Of
alle whiche forseide þinges I may reducen þis shortly in
a somme. Worldly goods do not give what they promise, do not comprise every good, are not the paths to felicity, nor can of themselves make any one happy. ¶ þat þise worldly goodes whiche þat ne
mowen nat ȝiuen þat þei byheten. ne ben nat perfit by 2248
þe congregacioun of alle goodes. þat þei ne ben nat
weyes ne paþes þat bryngen men to blysfulnesse ne
maken men to ben blysful.

MEN PURSUE FALSE JOYS.

HEU QUE MISEROS TRAMITE.

Allas whiche Alas! how through folly and ignorance do men stray from the path of true happiness! folie and whiche ignoraunce myslediþ 2252
wandryng wrecches fro þe paþe of verrey good.
Ye do not seek gold upon trees nor diamonds from the vine. ¶ Certis ȝe ne seken no golde in grene trees. ne ȝe ne
gadren [nat] precious stones in þe vines. Ye lay not your nets to catch fish upon the lofty hills. ne ȝe ne
hiden nat ȝoure gynnes in heyȝe mountaignes to kachen 2256
fisshe of whiche ȝe may maken ryche festes. The hunter goes not to the Tyrrhene waters to hunt the roe. and yif
ȝow lykeþ to hunte to roos. ȝe ne gon nat to þe foordes
of þe water þat hyȝt tyrene. Men know where to look for white pearls, and for the fish that yields the purple dye. and ouer þis men knowen
wel þe crikes and þe cauernes of þe see yhidd in þe 2260
floodes. and knowen eke whiche water is most plentiuous
of white perles. and knowen whiche water habundeþ
most of rede purpre. þat is to seyen of a maner shelfisshe
with whiche men dien purpre. They know where the most delicate of the finny race abound and where the fierce sea-urchin is to be found. and knowen 2264
whiche strondes habounden most of tendre fisshes or
of sharpe fisshes þat hyȝten echynnys. But where the Sovereign Good abides blinded mortals never know, but plunge into the earth below to look for that which has its dwelling in the heavens. but folk suffren
hem self to ben so blynde þat hem ne recchiþ nat to
knowe where þilk[e] goodes ben yhidd whiche þat þei 2268
coueiten but ploungen hem in erþe and seken þere
þilke goode þat sourmounteþ þe heuene þat bereþ þe
sterres. [* fol. 19 b.] What doom do the silly race deserve? ¶ what *preyere may I make þat be digne to
þe nice þouȝtis of men. May they pursue such false joys, and having obtained them, too late find out the value of the true. but I preye þat þei coueiten 2272
rycches and honours so þat whan þei han geten þo
false goodes wiþ greet trauayle þat þerby þei mowe
knowen þe verray goodes.

THE INSUFFICIENCY OF WORLDLY BLISS.

HACTENUS MENDACIS FORMAM.

IT suffisiþ P. I have been describing the form of counterfeit happiness, and if you have considered it attentively I shall proceed to give you a perfect view of the true. þat I haue shewed hider to þe forme of 2276
false wilfulnesse. so þat yif þou look[e] now clerely
þe ordre of myn entencioun requeriþ from hennes forþe
to shewen þe verray wilfulnesse. B. I now see that there is no sufficiency in riches, no power in royalty, no esteem in dignities, nor nobility in renown, nor joy in carnal pleasures. ¶ For quod .I. (b) [I.]
se wel now þat suffisaunce may nat comen by richesse. ne 2280
power by realmes. ne reuerence by dignitees. ne gentilesse
by glorie. ne ioye by delices. and (p) hast þou wel
knowen quod she þe cause whi it is. Certis me semeþ
quod .I. þat .I. se hem ryȝt as þouȝ it were þoruȝ a litel 2284
clifte. I have a glimpse of the cause of all this, but I should like a more distinct view. but me were leuer knowen hem more openly of
þe. Certys quod she þe resoun is al redy P. The cause is obvious—for that which is by nature one and indivisible human ignorance separates and divides, and reverses the true order of things. ¶ For
þilk þing þat symply is on þing wiþ outen ony
diuisioun. þe errour and folie of mankynde departeþ 2288
and diuidiþ it. and mislediþ it and transporteþ from
verray and perfit goode. to goodes þat ben false and
inperfit. Does that state which needs nothing stand in need of power? ¶ But seye me þis. wenest þou þat he þat haþ
nede of power þat hym ne lakkeþ no þing. B. I should say no. P. Right! That which wants power needs external aid. Nay quod 2292
.I ¶ Certis quod she þou seist aryȝt. For yif so be
þat þer is a þing þat in any partie be fieble of power.
B. That is true! P. Sufficiency and power therefore are of one nature. B. It seems so indeed. Certis as in þat it most[e] nedes be nedy of foreine
helpe. ¶ Riȝt so it is quod .I. Suffisaunce and power 2296
ben þan of on kynde ¶ So semeþ it quod I. P. Are power and sufficiency to be despised? Are they not rather worthy of universal respect? ¶ And
demyst þou quod she þat a þing þat is of þis manere.
þat is to seine suffisaunt and myȝty auȝt[e] to ben dispised.
or ellys þat it be ryȝt digne of reuerences abouen 2300
alle þinges. B. They are doubtless highly estimable. P. Add respect to sufficiency and power, and consider all three as one and the same thing. ¶ Certys quod I it nys no doute þat it
nis ryȝt worþi to ben reuerenced. ¶ Lat vs quod she þan
adden reuerence to suffisaunce and to power ¶ So þat
we demen þat þise þre þinges ben alle o þing. B. I see no objection to that view. ¶ Certis 2304
quod I lat vs adden it. yif we willen graunten þe soþe.
P. But can that be obscure and ignoble which possesses three such attributes? is it not noble and worthy of a shining reputation? what demest þou þan quod she is þat a dirke þing and
nat noble þat is suffisaunt reuerent and myȝty. or ellys
þat is ryȝt clere and ryȝt noble of celebrete of renoun. 2308

THE UNITY OF TRUE FELICITY. 

He who is most powerful and worthy of renown—if he lack fame which he cannot give to himself, must (by this defect) seem in some measure more weak and abject. ¶ Considere þan quod she as we han grauntid her byforne.
þat he þat ne haþ ne[de] of no þing and is most
myȝty and most digne of honour yif hym nediþ any
clernesse of renoun whiche clernesse he myȝt[e] nat 2312
graunten of hym self. ¶ So þat for lakke of þilke
clerenesse he myȝt[e] seme febler on any syde or þe
more outcaste. Glosa. þis is to seyne nay. He that is sufficiently mighty and esteemed will have necessarily an illustrious name. ¶ For who
so þat is suffisaunt myȝty and reuerent. clernesse of 2316
renoun folweþ of þe forseide þinges. he haþ it alredy of
hys suffisaunce. B. I cannot deny it, for reputation seems inseparable from the advantages you have just mentioned. boice. I may nat quod I denye it.
¶ But I mot graunten as it is. þat þis þing be ryȝt
celebrable by clernesse of renoun and noblesse. P. Therefore Renown differs in no wise from the three above-mentioned attributes. ¶ þan 2320
folweþ it quod she þat we adden clernesse of renoun to
þe þre forseide þinges. so þat þer ne be amonges hem
no difference. and þis is a consequente quod .I. And if any one then stands in need of no external aid, can have all he wants, and is illustrious and respected—is not his condition very agreeable and pleasant? þis
þing þan quod she þat ne haþ no nede of no foreine 2324
þing. and þat may don alle þinges by his strengþes.
and þat is noble and honourable. nis nat þat a myrie
þing and a ioyful. B. I cannot conceive how such a one can have grief or trouble. boice. but wenest quod I þat any
sorow myȝt[e] comen to þis þing þat is swiche. ¶ Certys 2328
I may nat þinke. P. It must then be a state of happiness; and we may also affirm that sufficiency, power, nobility, differ only in name, but not in substance. P. ¶ þanne moten we graunt[e] quod
she þat þis þing be ful of gladnesse yif þe þorseide þinges
be soþe. ¶ And also certys mote we graunten. þat
suffisaunce power noblesse reuerence and gladnesse ben 2332
only dyuerse bynames. but hir substaunce haþ no
diuersite. B. It is a necessary conse­quence. Boice. It mot nedely be so quod .I. P. The depravity of mankind then divides that which is essentially indivisible; and, seeking for a part of that which has no parts, they miss the entire thing which they so much desire. P. þilke
þinge þan quod she þat is oon and simple in his nature.
[* fol. 20.] þe wikkednesse of men departiþ it *diuidiþ it. and 2336
whan þei enforcen hem to gete partie of a þing þat ne
haþ no part. þei ne geten hem neiþer þilk[e] partie þat
nis none. ne þe þing al hole þat þei ne desire nat. B. How is that? .b.
In whiche manere quod .I. P. He that seeks riches in order to avoid poverty, is not solicitous about power; he prefers meanness and obscurity, and denies himself many natural pleasures that he may not lessen his heaps of pelf. p. þilke man quod she þat 2340
sekeþ rychesse to fleen pouerte. he ne trauayleþ hym
nat to for to gete power for he haþ leuer ben dirk and
vile. and eke wiþdraweþ from hym selfe many naturel
delitȝ for he nolde lesen þe moneye þat he haþ assembled. 2344
He who lacks power, is pricked with trouble, and rendered an outcast and obscure by his sordid ways, does not possess sufficiency. but certis in þis manere he ne getiþ hym nat
suffisaunce þat power forletiþ. and þat moleste prekeþ.
and þat filþe makeþ outcaste. and þat derknesse hideþ.
He who only aims at power squanders his riches, and despises delights and honours unaccompanied by power. and certis he þat desireþ only power he wastiþ and 2348
scatriþ rychesse and dispiseþ delices and eke honour
þat is wiþ out power. ne he ne preiseþ glorie no þing.

OF FALSE FELICITY.

Such a one must be subject to many anxieties. ¶ Certys þus seest þou wel þat many þingus failen to
hym. for he haþ somtyme faute of many necessites. 2352
and many anguysses biten hym And when he cannot get rid of these evils he ceases to have what he most desired—power. ¶ and whan he may
nat don þo defautes awey. he forleteþ to ben myȝty.
and þat is þe þing þat he most desireþ. In the same way honour, glory, and pleasure, are all inseparable; he that seeks one without the other will fail to obtain his desires. and ryȝt þus
may I make semblable resouns of honours and of glorie 2356
and of delices. ¶ For so as euery of þise forseide
þinges is þe same þat þise oþer þinges ben. þat is to
sein. al oon þing. who so þat euer sekeþ to geten þat
oon of þise and nat þat oþer. he ne geteþ nat þat he 2360
desireþ. B. What then if a man should desire to gain them all at once? Boice. ¶ what seist þou þan yif þat a man
coueiteþ to geten alle þise þinges to gider. P. He would then indeed desire perfect felicity—but can he ever expect to find it in the acquisitions above mentioned, which do not perform what they promise? P. Certys
quod she .I. wolde seie þat he wolde geten hym souereyne
blisfulnes. but þat shal he nat fynde in þo þinges 2364
þat .I. haue shewed þat ne mowe nat ȝeuen þat þei by-heten.
B. No, surely! boice. Certys no quod .I. P. Then happiness is not to be sought in these things which are falsely supposed capable of satisfying our desires? ¶ þan quod she ne
sholden men nat by no weye seken blysfulnesse in
swiche þinges as men wenen þat þei ne mowe 2368
ȝeuen but o þing senglely of alle þat men seken.
B. I confess it, and nothing can be more truly affirmed than this. I graunt[e] wel quod .I. ne no soþer þing ne may nat
ben said. Turn your mind’s eye upon the reverse of all this false felicity and you will perceive the true happiness. P. ¶ Now hast þou þan quod she þe forme
and þe causes of false welefulnesse. ¶ Now turne and 2372
flitte þe eyen of þi þouȝt. for þere shalt þou seen an oon
þilk verray blysfulnesse þat I haue byhyȝt þee. B. It is very clear, and I had a complete view of it when you explained to me the causes of its counterfeit. b.
Certys quod .I. it is cler and opyn. þouȝ þat it were to
a blynde man. and þat shewedest þou me [ful wel] a 2376
lytel her byforne. whan þou enforcedest þe to shewe me
þe causes of þe false blysfulnesse True felicity consists in a state of sufficiency, of power, and honour—as well as of a shining reputation and every desirable pleasure: and I must confess that true felicity is that which is bestowed by these advantages, as they are in reality all one and the same. ¶ For but yif I be by-giled.
þan is þilke þe verray perfit blisfulnesse þat perfitly
makiþ a man suffisaunt. myȝty. honourable noble. 2380
and ful of gladnesse. and for þou shalt wel knowe þat I
haue wel vndirstonden þise þinges wiþ inne myne herte.
I knowe wel þilke blisfulnesse þat may verrayly ȝeuen
on of þe forseide þinges syn þei ben al oon .I. knowe 2384
douteles þat þilke þing is þe fulle of blysfulnesse.

P. O my nursling, how happy are you in this conviction, provided you add but one limitation. P. O my nurry quod she by þis oppinioun quod she I
sey[e] þat þou art blisful yif þou putte þis þer to þat I
shal seine. B. What is that? what is þat quod .I. P. Thinkest thou that any thing in this world can confer this happiness? (the sovereign good). ¶ Trowest þou þat 2388
þer be any þing in þis erþely mortal toumblyng þinges
þat may bryngen þis estat. B. I think not; for nothing can be desirable beyond such a state of perfection. Certys quod I trowe it nat.
and þou hast shewed me wel þat ouer þilke goode þer
is no þing more to ben desired. P. These imperfect things above mentioned only confer the shadow of the supreme good, or at most only an imperfect felicity, but they cannot bestow true and perfect happiness. P. þise þinges þan 2392
quod she. þat is to seyne erþely suffisaunce and power.
and swiche þinges eyþer þei semen likenesse of verray
goode. or ellys it semeþ þat þei ȝeuen to mortal folk a
maner of goodes þat ne ben nat perfit. ¶ But þilke 2396
goode þat is verray and perfit. þat may þei nat ȝeuen.
B. I quite agree with you. boice. I. accorde me wel quod .I. P. Then, knowing the difference between true and false felicity you must now learn where to look for this supreme felicity. þan quod she for as
moche as þou hast knowen whiche is þilke verray blisfulnesse.
and eke whiche þilke þinges ben þat lien 2400
falsly blisfulnesse. þat is to seyne. þat by desceit
semen verray goodes. ¶ Now byhoueþ þe to knowen
[* fol. 20 b.] *whennes and where þou mowe seek[e] þilke verray
blisfulnesse. ¶ Certys quod I þat desijr I gretly and 2404
haue abiden longe tyme to herkene it. P. But, as Plato says that even in the least things the Divine assistance ought to be implored, what ought we do, to render us worthy of so important a discovery as the true source and seat of the sovereign good? ¶ But for as
moche quod she as it likeþ to my disciple plato in his
book of in thimeo. þat in ryȝt lytel þinges men sholde
bysechen þe helpe of god. ¶ what iugest þou þat be 2408
[now] to done so þat we may deserue to fynde þe sete of
þilke souereyne goode. B. Let us invoke the Father of all things. B. ¶ Certys quod .I. I. deme
þat we shulle clepen to þe fadir of alle goodes. ¶ For
wiþ outen hym nis þer no þing founden aryȝt. You are right, said Philosophy, and thus she sang:— þou seist 2412
a-ryȝt quod she. and bygan on-one to syngen ryȝt þus.

IN SEEKING SUPREME FELICITY THE DIVINE AID IS TO BE INVOKED.

O QUI PERPETUA.

O  þou fadir O Father and Maker of heaven and earth, by whose eternal reason the world is governed, and by whose supreme command Time flows from the birth of ages, Thou, firm and unchanged thyself, makest all things else to move! creatour of heuene and of erþes þat
gouernest þis worlde by perdurable resoun þat comaundist
þe tymes for to gon from tyme þat age had[de] 2416
bygynnyng. þou þat dwellest þi self ay stedfast and
stable and ȝiuest alle oþer þinges to ben moeued. Thy sovereign will to floating matter gave its various forms, impelled by no exterior causes, but by the Idea of the Best in thy great mind conceived void of malice. ne
forein causes necesseden þe neuer to compoune werke
of floterynge mater. but only þe forme of souereyne 2420
goode y-set wiþ inne [þe] wiþ outen envie þat moeued[e]
þe frely. Fairest thyself bearing the world’s figure in thy thought, thou didst create the world after that prototype, and dost draw all things from the image of the fair Supreme, and dost command that this world should have perfect parts. þou þat art alþerfairest beryng þe faire worlde
in þi þouȝt. formedest þis worlde to þe likkenesse
semblable of þat faire worlde in þi þouȝt. þou drawest 2424
alle þinges of þi souereyne ensampler. and comaundedist
þat þis worlde perfitlyche ymaked haue frely and
absolut hyse perfit parties. By harmonious measures thou dost bind fast the elements, so that there is no discordance between things cold and hot, or between the moist and the dry. ¶ þou byndest þe elementȝ
by noumbres proporcionables. þat þe colde þinges 2428
mowen accorde wiþ þe hote þinges. and þe drye þinges
wiþ þe moyst þinges. That the fire may not fly too high, and that weight may not press the earth and water lower than they are now placed, þat þe fire þat is purest ne fleye
nat ouer heye. ne þat þe heuynesse ne drawe nat adoun
ouer lowe þe erþes þat ben plounged in þe watres. 2432

GOD IS THE FOUNTAIN OF FELICITY.

thou didst join the Middle Soul (of a threefold nature) moving all things, and then by agreeing numbers didst resolve it. ¶ þou knyttest to-gidre þe mene soule of treble kynde
moeuyng alle þinges. and diuidest it by membres accordynge.
When that is done, cut into two orbs, it moves about returning to itself, and then encompassing the profound mind doth by that fair idea turn the heaven. ¶ And whan it is þus diuided it haþ assembled
a moeuyng in two roundes. ¶ It goþ to tourne 2436
aȝein to hym owen self. and environeþ a fulle deep
þouȝt. and tourniþ þe heuene by semblable ymage. Thou by such causes dost raise all souls and lesser lives, and adaptest them to their light vehicles. þou
by euenlyk causes enhaunsest þe soules and þe lasse
liues and ablynge hem heye by lyȝt[e] cartes. Thou sowest them in heaven and earth, and they return to thee by thy kind law like a recoiling flame. þou 2440
sewest hem in to heuene and in to erþe. and whan þei
ben conuertid to þe by þi benigne lawe. ¶ þou makest
hem retorne aȝeine to þe by aȝein ledyng fijr.
O Father, elevate our souls and let them behold thy august throne. ¶ O fadir yif þou to þi þouȝt to stien vp in to þi streite sete. 2444
and graunte [hym] to enviroune þe welle of good. Let them behold the fountain of all good. Dispel the mists of sense, remove the weights of earth-born cares, and in thy splendour shine (in our minds). and
þe lyȝte yfounde graunte hym to ficchen þe clere syȝtes
of hys corage in þe. ¶ And scatre þou and to-breke
[thow] þe weyȝtes and þe cloudes of erþely heuynesse. 2448
and shyne þou by þi bryȝtnes. For thou art ever clear, and to the good art peace and rest. He who looks on thee beholds beginning, support, guide, path and goal, combined! for þou art clernesse þou
art peisible to debonaire folke. ¶ þou þi self art bygynnynge.
berere. ledere. paþ and terme to loke on þe
[þat] is oure ende. Glose. 2452