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The Canterbury Tales and Other Works of Chaucer (Middle English), by Geoffery Chaucer, [14th cent.], at sacred-texts.com
Boece
Book 4
Whanne Philosophie hadde songen softly
and delitably the forseide thinges, kepynge the
dignyte of hir cheere and the weyghte of hir
wordes, I, thanne, that ne hadde nat al outrely
foryeten the wepynge and the moornynge that
was set in myn herte, forbrak the entencioun of
hir that entendede yit to seyn some othere
thinges. "O," quod I, "thou that art gyderesse
of verray light, the thinges that thou hast
10 seid me hidirto ben to me so cleer and so
schewynge by the devyne lookynge of hem,
and by thy resouns, that they ne mowen nat
ben overcomen. And thilke thinges that thou
toldest me, al be it so that I hadde whilom foryeten
hem for the sorwe of the wrong that hath
ben don to me, yet nathales thei ne weren not
al outrely unknowen to me. But this same is
namely a ryght gret cause of my sorwe: that so
as the governour of thinges is good, yif
20 that eveles mowen ben by any weyes,
or elles yif that evelis passen withouten
punysschynge. The whiche thing oonly, how
worthy it es to ben wondrid uppon, thou considerest
it wel thiselve certeynly. But yit to this
thing ther is yit another thing ijoyned more to
ben wondrid uppon: for felonye is emperisse,
and floureth ful of richesses, and vertu nis nat al
oonly withouten meedes, but it is cast undir
and fortroden undir the feet of felenous
30 folk, and it abyeth the tormentz in stede of
wikkide felouns. Of alle whiche thinges
ther nys no wyght that may merveillen ynowghe
ne compleyne that swiche thinges ben don in
the reigne of God, that alle things woot and
alle thinges may and ne wole nat but only
gode thinges."
Thanne seide sche thus: "Certes," quod sche,
"that were a greet merveille and an abaysschinge
withouten ende, and wel more horrible than
40 alle monstres, yif it were as thou wenest;
that is to seyn, that in the ryght ordene
hous of so mochel a fadir and an ordeynour of
meyne, that the vesselis that ben foule and vyl
schulden ben honoured and heryed, and the
precious vesselis schulden ben defouled and
vyl. But it nys nat so. For yif the thinges that
I have concluded a litel herebyforn ben kept
hoole and unaraced, thou schalt wel knowe by
the auctorite of God, of the whos reigne I
50 speke, that certes the gode folk ben alwey
myghty and schrewes ben alwey outcast
and feble; ne the vices ben neveremo withouten
peyne, ne the vertus ne ben nat withouten
mede; and that blisfulnesses comen alwey
to good folk, and infortune comith alwey to
wykkide folk. And thou schalt wel knowe
manye thinges of this kynde, that schullen
cesen thi pleyntis and strengthen the with stedfaste
sadnesse. And for thou hast seyn the
60 forme of the verray blisfulnesse by me that
have whilom yschewid it the, and thow
hast knowen in whom blisfulnesse is yset, alle
thingis ytreted that I trowe ben necessarie to
putten forth, I schal schewe the the weye that
schal bryngen the ayen unto thyn hous; and I
schal fycchen fetheris in thi thought, by whiche
it mai arisen in heighte; so that, alle tribulacioun
idon awey, thow, by my gyding and by
my path and by my sledys, shalt mowen
70 retourne hool and sownd into thi contree.
"I have, forthi, swifte fetheris that surmounten
the heighte of the hevene. Whanne
the swift thoght hath clothid itself in tho
fetheris, it despiseth the hateful erthes, and surmounteth
the rowndenesse of the gret ayr; and
it seth the clowdes byhynde his bak, and passeth
the heighte of the regioun of the fir, that
eschaufeth by the swifte moevynge of the firmament,
til that he areyseth hym into the
10 houses that beren the sterres, and joyneth
his weies with the sonne, Phebus, and
felawschipeth the weie of the olde colde Saturnus;
and he, imaked a knyght of the clere
sterre (that is to seyn, whan the thought is
makid Godis knyght by the sekynge of
trouthe to comen to the verray knowleche of
God) -- and thilke soule renneth by the cercle
of the sterres in alle the places there as the
schynynge nyght is ypainted (that is to
20 sey, the nyght that is cloudeles; for on
nyghtes that ben cloudeles it semeth as
the hevene were peynted with diverse ymages
of sterres). And whan [that] he hath gon there
inoghe, he schal forleten the laste point of the
hevene, and he schal pressen and wenden on
the bak of the swifte firmament, and he schal
be makid parfit of the worschipful lyght [or]
dredefulle clerenesse of God. There halt the
lord of kynges the septre of his myght and
30 atemprith the governementz of the world,
and the schynynge juge of thinges, stable in
hymself, governeth the swifte cart or wayn (that
is to seyn, the circuler moevynge of the sonne).
And yif thi wey ledeth the ayein so that thou be
brought thider, thanne wiltow seye now that
that is the contre that thou requerist, of whiche
thow ne haddest no mynde -- `but now it
remembreth me wel, here was I born, her wol
I fastne my degree, here wol I duelle.' But
40 yif the liketh thanne to looken on the
derknesse of the erthe that thou hast
forleten, thanne shaltow seen that these felonus
tirantz, that the wrecchide peple dredeth now,
schullen ben exiled fro thilke faire contre."
Thanne seide I thus: "Owh! I wondre me
that thow byhetist me so grete thinges. Ne I
ne doute nat that thou ne maist wel parforme
that thow behetist; but I preie the oonly this,
that thow ne tarie nat to telle me thilke thinges
that thou hast moevid."
"First," quod sche, "thow most nedes knowen
that good folk ben alwey strong and myghti,
and the schrewes ben feble and desert and
10 naked of alle strengthes. And of thise
thinges, certes, everiche of hem is declared
and schewed by other. For so as good and
yvel ben two contraries, yif so be that good be
stedfast, thanne scheweth the feblesse of yvel
al opynly; and yif thow knowe clerly the freelnesse
70-ch 16 of yvel, the stedfastnesse of good is
knowen. But for as moche as the fey of my
sentence schal ben the more ferme and haboundant,
I wil gon by the to weye and by the
20 tothir, and I wil conferme the thinges that
ben purposed, now on this side and now on
that side.
"Two thinges ther ben in whiche the effect of
alle the dedes of mankynde standeth (that is to
seyn, wil and power); and yif that oon of thise
two faileth, ther nys nothing that may be doon.
For yif that wille lakketh, ther nys no wyght that
undirtaketh to done that he wol nat doon; and
yif power faileth, the wil nys but in idel and
30 stant for naught. And therof cometh it that
yif thou see a wyght that wolde geten that
he mai not geten, thow maist nat douten that
power ne faileth hym to have that he wolde."
"This is open and cler," quod I, "ne it ne mai
70-ch 35 nat be denyed in no manere."
"And yif thou se a wyght," quod sche, "that
hath doon that he wolde doon, thow nilt nat
douten that he ne hath had power to doon it?"
"No," quod I.
40 "And in that that every wyght may, in
that men may holden hym myghti. (As
who seith, in so moche as a man is myghty to
doon a thing, in so mochel men halt hym
myghti.) And in that that he ne mai, in that men
demen hym to ben feble."
"I confesse it wel," quod I.
"Remembreth the," quod sche, "that I have
70-ch 48 gaderid and ischewid by forseide resouns that al
the entencioun of the wil of mankynde,
50 whiche that is lad by diverse studies,
hasteth to comen to blisfulnesse."
70-ch 52 "It remembreth me wel," quod I, "that it hath
ben schewed."
"And recordeth the nat thanne," quod sche,
"that blisfulnesse is thilke same good that men
requiren, so that whanne that blisfulnesse is
required of alle, that good also is required and
desired of alle?"
70-ch 59 "It ne recordeth me noght," quod I, "for
60 I have it gretly alwey ficched in my memorie."
"Alle folk thanne," quod sche, "goode and
eek badde, enforcen hem withoute difference of
entencioun to comen to good."
"This is a verray consequence," quod I.
"And certein is," quod sche, "that by the
70-ch 67 getynge of good ben men ymakid gode."
"This is certein," quod I.
"Thanne geten gode men that thei desiren?"
"So semeth it," quod I.
"But wikkide folk," quod sche, "yif thei geten
the good that thei desiren, thei ne mowe nat
ben wikkid."
"So is it," quod I.
"Than so as the ton and the tothir," quod
sche, "desiren good, and the gode folk geten
good and not the wikkide folk, than is it no
doute that the gode folk ne ben myghty
80 and wikkid folk ben feble."
"Whoso that evere," quod I, "douteth
of this, he ne mai nat considere the nature of
thinges ne the consequence of resouns."
"And over this," quod sche, "if that ther ben
two thinges that han o same purpos by kynde,
and that oon of hem pursuweth and performeth
thilke same thing by naturel office, and the
tother mai nat doon thilke naturel office, but
folweth, by other manere than is covenable
90 to nature, hym that acomplisseth his purpos
70-ch 91 kyndely, and yit he ne acomplisseth
nat his owene purpos -- whethir of thise two
demestow for more myghti?"
"Yif that I conjecte," quod I, "that thou wilt
seie, algates yit I desire to herkne it more
pleynly of the."
"Thou nilt nat thanne denye," quod sche,
"that the moevement of goynge nys in men by
kynde?"
100 "No, forsothe," quod I.
"Ne thou ne doutest nat," quod sche,
"that thilke naturel office of goinge ne be the
office of feet?"
"I ne doute it nat," quod I.
"Thanne," quod sche, "yif that a wight be
myghti to moeve, and goth uppon hise feet, and
another, to whom thilke naturel office of feet
lakketh, enforceth hym to gone crepinge uppon
70-ch 109 his handes, whiche of thise two oughte to
110 ben holden the more myghty by right?"
"Knyt forth the remenaunt," quod I,
"for no wight ne douteth that he that mai gon
70-ch 113 by naturel office of feet ne be more myghti than
he that ne may nat."
"But the soverein good," quod sche, "that is
eveneliche purposed to the good folk and to
badde, the gode folk seken it by naturel office of
vertus, and the schrewes enforcen hem to getin
it by diverse coveytise of erthly thinges,
70-ch 120 whiche that nys noon naturel office to gete
thilke same soverein good. Trowestow that
it be any other wise?"
"Nai," quod I, "for the consequence is opene
and schewynge of thinges that I have graunted,
70-ch 125 that nedes good folk moten be myghty, and
schrewes feble and unmyghti."
"Thou rennist aryght byforn me," quod sche,
"and this is the jugement (that is to sein, I juge
70-ch 129 of the), ryght as thise leches ben wont to
130 hopin of sike folk, whan thei aperceyven
that nature is redressed and withstondeth
to the maladye. But for I se the now al redy to
the undirstondynge, I schal schewe the more
thikke and contynuel resouns. For loke now,
how greetly scheweth the feblesse and infirmite
of wikkid folk, that ne mowen nat comen to that
hir naturel entencioun ledeth hem; and yit
almest thilke naturel entencioun constreyneth
hem. And what were to demen thanne of
140 schrewes, yif thilk naturel help hadde
forleten hem, the whiche naturel help of
70-ch 142 entencioun goth alwey byforn hem and is so gret
that unnethe it mai ben overcome? Considere
thanne how gret defaute of power and how gret
feblesse ther is in wikkide felonous folke. (As
who seith, the grettere thing that is coveyted
and the desir nat acomplissed, of the lasse
myght is he that coveyteth it and mai nat
acomplisse; and forthi Philosophie seith
150 thus be sovereyn good.) Ne schrewes ne
requeren not lighte meedes ne veyne
games, whiche thei ne mai nat folwen ne holden;
but thei failen of thilke somme and of the
heighte of thinges (that is to seyn, soverein
good). Ne these wrecches ne comen nat to the
effect of sovereyn good, the whiche thei enforcen
hem oonly to geten by nyghtes and by
70-ch 158 dayes. In the getyng of whiche good the
strengthe of good folk is ful wel yseene.
160 For ryght so as thou myghtest demen hym
myghty of goinge that goth on his feet til
70-ch 162 he myghte comen to thilke place fro the whiche
place ther ne laye no weie forthere to be gon,
ryght so mostow nedes demen hym for ryght
myghty, that geteth and atteyneth to the ende of
alle thinges that ben to desire, byyonde the
whiche ende ther nys no thing to desire. Of the
whiche power of good folk men mai conclude
70-ch 169 that the wikkide men semen to be bareyne
170 and naked of alle strengthe.
"For whi forleten thei vertus and folwen
vices? Nys it nat for that thei ne knowen nat the
godes? But what thing is more feble and more
caytif than is the blyndnesse of ignorance? Or
elles thei knowen ful wel whiche thinges that
thei oughten folwe, but lecherie and covetise
overthroweth hem mystorned. And certes so
doth distempraunce to feble men, that ne
mowen nat wrastlen ayen the vices. Ne
180 knowen thei nat thanne wel that thei
forleten the good wilfully, and turnen hem
wilfully to vices?
"And in this wise thei ne forleten nat oonly to
ben myghti, but thei forleten al outrely in any
wise for to been. For thei that forleten the
comune fyn of alle thinges that ben, thei forleten
also therwithal for to been. And peraventure
70-ch 188 it scholde seme to som folk that this were
a merveile to seien, that schrewes, whiche
190 that contenen the more partie of men, ne
ben nat ne han no beynge; but natheles it
70-ch 192 is so, and thus stant this thing. For thei that Bo4 p2 ben
schrewes I denye nat that they ben schrewes, but
I denye and seie simply and pleynly that thei ne
ben nat, ne han no beynge. For right as thou
myghtest seyn of the careyne of a man, that it
were a deed man, but thou ne myghtest nat
symply callen it a man; so graunte I wel forsothe
70-ch 199 that vicyous folk ben wikkid, but I ne may
200 nat graunten absolutly and symply that thei
ben. For thilke thing that withholdeth
ordre and kepeth nature, thilke thing es, and
hath beinge; but what thing that faileth of
that (that is to seyn, he that forleteth naturel
ordre), he forleteth thilke beinge that is set in his
70-ch 206 nature.
"But thow wolt seyn that schrewes mowen.
Certes, that ne denye I nat; but certes hir
power ne desscendeth nat of strengthe,
210 but of feblesse. For thei mowen don
wikkydnesses, the whiche thei ne myghten
nat don yif thei myghten duellen in the forme
and in the doynge of good folk. And thilke
power scheweth ful evidently that they ne
70-ch 215 mowen ryght nat. For so as I have gadrid
and proevid a litil herebyforn that evel is
nawght, and so as schrewes mowen oonly but
schrewednesses, this conclusion is al cler, that
schrewes ne mowen ryght nat, ne han no
220 power.
"And for as moche as thou undirstonde
which is the strengthe of this power of schrewes,
I have diffinysched a litil herbyforn that no thing
is so myghti as sovereyn good."
"That is soth," quod I.
"And thilke same sovereyn good may don
noon yvel?"
"Certes, no," quod I.
"Is ther any wyght thanne," quod sche,
230 "that weneth that men mowen don alle
thinges?"
"No man," quod I, "but yif he be out of his
wyt."
"But certes schrewes mowen don evel?" quod
sche.
"Ye. Wolde God," quod I, "that thei ne
myghten don noon!"
"Thanne," quod sche, "so as he that is myghty
to doon oonly but goode thinges mai doon
240 alle thinges, and thei that ben myghti to
doon yvele thinges ne mowen nat alle
thinges, thanne is it open thing and manyfest
that thei that mowen doon yvele ben of lasse
power.
"And yit to proeve this conclusioun ther
helpeth me this, that I have schewed herebyforn,
that alle power is to be noumbred among
thinges that men oughten requere; and I have
schewed that alle thinges that oughten ben
250 desired ben referred to good, ryght as to a
maner heighte of hir nature. But for to
mowen don yvel and felonye ne mai nat ben
referrid to good; thanne nys nat yvel of the
nombre of thinges that oughten ben desired.
But alle power aughte ben desired and requerid;
thanne is it open and cler that the power ne the
mowynge of schrewes nis no power.
"And of alle thise thinges it scheweth wel that
the gode folk ben certeinli myghty, and the
260 schrewes doutelees ben unmyghty. And
it is cler and opene that thilke sentence
of Plato is verray and soth, that seith that
oonly wise men may doon that thei desiren,
and schrewes mowen haunten that hem liketh,
but that thei desiren (that is to seyn, to come
to sovereyn good), thei ne han no power to
acomplissen that. For schrewes don that hem lyst
whan, by tho thinges in whiche thei deliten, thei
wenen to ateynen to thilke good that thei
270 desiren; but thei ne geten ne ateyne nat
therto, for vices ne comen nat to blisfulnesse.
"Whoso that the coverturis of hir veyn apparailes
myghte strepen of thise proude kynges,
that thow seest sitten an hye in here chayeres,
gliterynge in schynynge purpre, envyrowned
with sorwful armures, manasyng with cruel
mowth, blowynge by woodnesse of herte, he
schulde seen thanne that thilke lordis berin
withynne hir corages ful streyte cheynes. For
lecherye tormenteth hem on that o side
10 with gredy venymes; and trowblable ire,
that areyseth in hem the floodes of trowblynges,
tormenteth upon that othir side hir
thought; or sorwe halt hem wery and icawght,
or slidynge and desceyvynge hope turmenteth
hem. And therfore, syn thow seest on heved
(that is to seyn, o tiraunt) beren so manye
tyranyes, than ne doth thilke tyraunt nat that he
desireth, syn he is cast doun with so manye
wikkide lordes (that is to seyn, with so
20 manye vices that han so wikkidly lordschipes
over hym).
"Seestow nat thanne in how greet filthe thise
schrewes been iwrapped, and with which clernesse
thise gode folk schynen? In this scheweth
it wel that to good folk ne lakketh neveremo
hir meedes, ne schrewes ne lakken neveremo
turmentes. For of alle thinges that ben idoon,
thilke thing for which any thing is doon, it
semeth as by ryght that thilke thing be the
mede of that; as thus, yif a man renneth in
10 the stadye or in the forlonge for the
corone, thanne lith the mede in the coroune
for whiche he renneth. And I have schewed
that blisfulnesse is thilke same good for whiche
that alle thinges ben doon; thanne is thilke
same good purposed to the werkes of mankynde
right as a comune mede, which mede ne
may nat ben disseveryd fro good folk. For no
wight as by ryght, fro thennesforth that hym
lakketh goodnesse, ne schal ben cleped
20 good. For whiche thing folk of gode maneres,
hir medes ne forsaken hem neveremo.
For al be it so that schrewes waxen as wode
as hem lyst ayein good folk, yit natheles the
coroune of wise men ne schal nat fallen ne
faden; for foreyne schrewednesse ne bynemeth
nat fro the corages of good folk hir propre
honour. But yif that any wyght rejoysede hym
of goodnesse that he hadde taken fro withoute
(as who seith, yif any man hadde his goodnesse
30 of any other man than of hymself),
certes he that yaf hym thilke goodnesse, or
elles som other wyght, myghte benymen it
hym. But for as moche as to every wyght his
owene propre bounte yeveth hym his mede,
thanne at erste schal he failen of mede whan
he forletith to ben good. And at the laste, so
as alle medes ben requerid for men wenen that
thei ben gode, who is he that nolde deme that
he that is ryght myghti of good were partlees
40 of the mede? And of what mede schal
he ben gerdoned? Certes of ryght fair
mede and ryght greet aboven alle medes. Remembre
the of thilke noble corrolarie that I
yaf the a litel herebyforn, and gadre it togidre
in this manere: so as good [hytself] is blisfulnesse,
thanne is it cler and certein that alle
gode folk ben imaked blisful for thei ben gode;
and thilke folk that ben blisful it accordeth and
is covenable to ben goddes. Thanne is the
50 mede of good folk swych that no day ne
schal empeiren it, ne no wikkidnesse schal
derkne it, ne power of no wyght ne schal nat
amenusen it; that is to seyn, to ben maked
goddes. And syn it is thus (that gode men ne
failen neveremo of hir mede), certes no wise man
ne may doute of the undepartable peyne of
schrewes (that is to seyn, that the peyne of
schrewes ne departeth nat from hemself neveremo).
For so as good and yvel, and peyne and
60 medes, ben contrarie, it moot nedes ben
that, ryght as we seen betyden in guerdoun
of gode, that also moot the peyne of yvel answere
by the contrarie partie to schrewes. Now
thanne, so as bounte and pruesse ben the mede
to good folk, also is schrewidnesse itself torment
to schrewes. Thanne whoso that evere is
entecchid or defouled with peyne, he ne douteth
nat that he nys entecchid and defouled
with yvel. Yif schrewes thanne wol preysen
70 hemself, may it semen to hem that thei ben
withouten parti of torment, syn thei ben
swiche that the uttreste wikkidnesse (that is to
seyn, wikkide thewes, which that is the uttereste
and the worst kynde of schrewednesse)
ne defouleth ne enteccheth nat hem oonly, but
enfecteth and envenymeth hem greetly? And
also loke on schrewes, that ben the contrarie
partie of gode men, how gret peyne felawschipith
and folweth hem! For thou hast
80 lerned a litil herebyforn that alle thing that
is and hath beynge is oon, and thilke same
oon is good: than is this the consequence, that
it semeth wel that al that is and hath beynge
is good. (This is to seyn, as who seith that
beinge and unite and goodnesse is al oon.)
And in this manere it folweth thanne that alle
thing that fayleth to ben good, it stynteth for
to be and for to han any beynge. Wherfore it
es that schrewes stynten for to ben that
90 thei weeren. But thilke othir forme [of] [the]
[body] of mankynde (that is to seyn, the
[forme] withowte) scheweth yit that thise
schrewes weren whilom men. Wherfore, whan
thei ben perverted and turned into malice,
certes, thanne have thei forlorn the nature of
mankynde. But so as oonly bownte and prowesse
may enhawnsen every man over othere
men, than moot it nedes be that schrewes,
whiche that schrewednesse hath cast out of
100 the condicion of mankynde, ben put undir
the merit and the dissert of men. Than
betidith it that, yif thou seest a wyght that be
transformed into vices, thow ne mayst nat wene
that he be a man. For if he be ardaunt in avaryce,
and that he be a ravynour by violence of foreyne
richesse, thou schalt seyn that he is lik to the
wolf; and if he be felonows and withoute reste,
and exercise his tonge to chidynges, thow schalt
likne hym to the hownd; and if he be a
110 pryve awaytour yhid, and rejoiseth hym to
ravyssche be wiles, thow schalt seyn hym
lik to the fox whelpes; and yif he be distempre,
and quakith for ire, men schal wene that he
bereth the corage of a lyoun; and yif he be
dredful and fleynge, and dredith thinges that ne
aughte nat to ben dredd, men schal holden hym
lik to the hert; and yf he be slow, and astonyd,
and lache, he lyveth as an asse; yif he be lyght
and unstedfast of corage and chaungith ay
120 his studies, he is likned to briddes; and if he
be ploungid in fowle and unclene luxuris,
he is withholden in the foule delices of the fowle
sowe. Than folweth it that he that forleteth
bounte and prowesse, he forletith to ben a man;
syn he ne may nat passe into the condicion of
God, he is torned into a beeste.
"Eurus, the wynd, aryved the sayles of Ulixes,
duc of the cuntre of Narice, and his wandrynge
shippes by the see, into the ile theras
Cerces, the faire goddesse, dowhter of the
sonne, duelleth, that medleth to hir newe
gestes drynkes that ben touchid and makid
with enchauntementz. And aftir that hir hand,
myghti over the erbes, hadde chaunged hir
gestes into diverse maneres, that oon of
10 hem is coverid his face with forme of a
boor; the tother is chaungid into a lyoun
of the contre of Marmoryke, and his nayles and
his teth waxen; that oother of hem is newliche
chaunged into a wolf, and howleth whan he
wolde wepe; that other goth debonayrely in
the hows as a tigre of Inde. But al be it so
that the godhede of Mercurie, that is cleped
the bridde of Arcadye, hath had merci of the
duc Ulixes, bysegid with diverse yveles,
20 and hath unbownden hym fro the pestilence
of his oostesse, algates the rowerys
and the maryneres hadden by this idrawen into
hir mouthes and dronken the wikkide drynkes.
Thei that weren woxen swyn hadden by this
ichaunged hir mete of breed for to eten akkornes
of ookes. Noon of hir lymes ne duelleth
with hem hool, but thei han lost the voys
and the body; oonly hir thought duelleth with
hem stable, that wepeth and bywayleth the
30 monstruous chaungynge that thei suffren.
O overlyght hand! (As who seith. O
feble and light is the hand of Circes the enchaunteresse,
that chaungith the bodyes of
folk into beestes, to regard and to comparysoun
of mutacioun that is makid by vices!)
Ne the herbes of Circes ne ben nat myghty.
For al be it so that thei mai chaungen the
lymes of the body, algates yit thei may nat
chaungen the hertes. For withinne is ihidd
40 the strengthe and the vygour of men, in the
secre tour of hir hertes, (that is to seyn, the
strengthe of resoun); but thilke venyms of vices
todrawen a man to hem more myghtely than
the venym of Circes. For vices ben so cruel
that they percen and thurw-passen the corage
withinne; and, thoughe thei ne anoye nat the
body, yit vices woden to destroyen men by
wounde of thought."
Thanne seide I thus: "I confesse and am
aknowe it," quod I, "ne I ne se nat that men
may seyn as by ryght that schrewes ne ben
chaunged into beestes by the qualite of hir
soules, al be it so that thei kepin yit the forme
of the body of mankynde. But I nolde nat of
schrewes, of whiche the thought crwel woodeth
alwey into destruccion of gode men, that
it were leveful to hem to don that."
10 "Certes," quod sche, "ne it is nat leveful
to hem, as I schal wel schewen the in covenable
place. But natheles, yif so were that
thilke that men wenen ben leveful to schrewes
were bynomyn hem, so that they ne myghte
nat anoyen or doon harm to gode men, certes
a gret partie of the peyne to schrewes scholde
ben alegged and releved. For al be it so that
this ne seme nat credible thing peraventure to
some folk, yit moot it nedes be that
20 schrewes ben more wrecches and unsely
whan thei mai doon and parforme that
thei coveyten, than yif thei ne myghte nat
acomplissen that thei coveiten. For yif so
be that it be wrecchidnesse to wilne to doon
yvel, thanne is it more wrecchidnesse to mowe
don yvel, withoute whiche mowynge the wrecchid
wil scholde langwisse withouten effect.
Thanne syn that everiche of thise thinges hath his
wrecchidnesse (that is to seyn, wil to don
30 ivel and mowynge to don yvel), it moot
nedes be that schrewes ben constreyned by
thre unselynesses, that wolen, and mowen, and
parformen felonyes and schrewednesses."
"I acorde me," quod I; "but I desire gretly
that schrewes losten sone thilke unselynesses,
that is to seyn, that schrewes weren despoyled
of mowynge to don yvel."
"So schollen thei," quod sche, "sonnere peraventure
than thou woldest, or sonnere
40 than they hemselve wene. For ther nis
nothing so late, in so schorte bowndes of
this lif, that is long to abyde, nameliche to a corage
immortel. Of whiche schrewes the grete
hope and the heye compassynges of schrewednesses
is ofte destroyed by a sodeyn ende, or
thei ben war; and that thing establisseth to
schrewes the ende of hir schrewednesse. For
yf that schrewednesse makith wrecches, than
mot he nedes ben moost wrecchide that
50 lengest is a schrewe. The whiche wikkide
schrewes wolde I demen althermost unsely
and kaytifs, yif that hir schrewednesse ne were
fynissched at the leste weye by the owtreste
deth; for yif I have concluded soth of the unselynesse
of schrewednesse, thanne schewith it
clerly that thilke wrecchidnesse is withouten
ende the whiche is certein to ben perdurable."
"Certes," quod I, "this conclusioun is hard and
wondirful to graunte; but I knowe wel
60 that it accordeth moche to the thinges that
I have grauntid herebiforn."
"Thou hast," quod sche, "the ryght estimacion
of this. But whosoevere wene that it be
an hard thing to accorde hym to a conclusioun,
it is ryght that he schewe that some
of the premysses ben false, or elles he mot
schewe that the collacioun of proposicions
nis nat spedful to a necessarie conclusioun;
and yif it ne be nat so, but that the premisses
70 ben ygraunted, ther nys nat why he
scholde blame the argument. For this thing
that I schal telle the now ne schal nat seme
lesse wondirful, but of the thingis that ben
taken also it is necessarie." (As who seith, it
folweth of that which that is purposed byforn.)
"What is that?" quod I.
"Certes," quod sche, "that is that thise wikkid
schrewes ben more blisful, or elles
80 lasse wrecches, that abyen the tormentz
that thei han desservid, than if no peyne of
justise ne chastisede hem. Ne this ne seie I
nat now for that any man myghte thinke that
the maneris of schrewes ben coriged and chastised
by vengeaunce and that thei ben brought
to the ryghte weye by the drede of the torment,
ne for that they yeven to other folk ensaumple
to fleen fro vices; but I undirstonde yit in another
manere that schrewes ben more unsely
90 whan thei ne ben nat punyssched, al
be it so that ther ne be hadde no resoun or
lawe of correccioun, ne noon ensample of
lokynge."
"And what manere schal that be," quod I,
"other than hath ben told herbyforn?"
"Have we nat thanne graunted," quod sche,
"that good folk ben blisful and schrewes ben
wrecches?"
"Yis," quod I.
100 "Thanne," quod sche, "yif that any good
were added to the wrecchidnesse of any
wyght, nis he nat more blisful than he that
ne hath no medlynge of good in his solitarie
wrecchidnesse?"
"So semeth it," quod I.
"And what seistow thanne," quod sche, "of
thilke wrecche that lakketh alle goodes so that
no good nys medlyd in his wrecchidnesse,
and yit over al his wikkidnesse, for which
110 he is a wrecche, that ther be yit another
yvel anexed and knyt to hym -- schal nat
men demen hym more unsely thanne thilke
wrecche of whiche the unselynesse is relevid by
the participacioun of som good?"
"Why sholde he nat?" quod I.
"Thanne certes," quod sche, "han schrewes,
whan thei ben punyschid, somwhat of good
anexid to hir wrecchidnesse (that is to seyn, the
same peyne that thei suffren, which that is
120 good by the resoun of justice); and whanne
thilke same schrewes ascapen withouten
torment, than han they somwhat more of yvel
yit over the wikkidnesse that thei han don, that
is to seyn, defaute of peyne, whiche defaute of
peyne thou hast grauntid is yvel for the disserte
of felonye?"
"I ne may nat denye it," quod I.
"Moche more thanne," quod sche, "ben
schrewes unsely whan thei ben wrongfully
130 delivred fro peyne, thanne whan thei
ben punyschid by ryghtful vengeaunce.
But this is opene thing and cleer, that it is ryght
that schrewes ben punyschid, and it is wikkidnesse
and wrong that thei escapen unpunyschid."
"Who myghte denye that?" quod I.
"But," quod sche, "may any man denye that
al that is ryght nis good, and also the contrarie,
that al that is wrong is wikke?"
140 "Certes," quod I, "thise thinges ben
clere ynowe, and [folwen that] that we han
concluded a lytel herebyforn. But I preye the
that thow telle me, yif thow accordest to leten
no torment to the soules aftir that the body is
ended by the deeth?" (This to seyn, "Undirstondestow
aught that soules han any
torment aftir the deeth of the body?")
"Certes," quod sche, "ye, and that ryght
greet. Of whiche soules," quod sche, "I
150 trowe that some ben tormented by asprenesse
of peyne, and some soules I trowe
ben excercised by a purgynge mekenesse; but
my conseil nys nat to determyne of thise peynes.
"But I have travailed and told yit hiderto for
thou scholdest knowe that the mowynge of
schrewes, whiche mowynge the semeth to ben
unworthy, nis no mowynge; and ek of schrewes,
of whiche thou pleynedest that they ne were nat
punysschid, that thow woldest seen that
160 thei ne were neveremo withouten the
tormentz of hir wikkidnesse; and of the
licence of mowynge to don yvel that thou
preyedest that it myghte sone ben ended, and
that thou woldest fayn lernen that it ne sholde
nat longe endure, and that schrewes ben more
unsely yif thei were of lengere durynge, and
most unsely yif thei weren perdurable. And aftir
this I have schewyd the that more unsely ben
schrewes whan thei escapen withouten hir
170 ryghtful peyne thanne whan thei ben
punyschid by ryghtful venjaunce; and of
this sentence folweth it that thanne ben schrewes
constreyned at the laste with most grevous
torment, whan men wene that thei ne ben nat
punyssched."
"Whan I considere thi resouns," quod I, "I ne
trowe nat that men seyn any thing more
verrayly. And yif I turne ayein to the studies of
men, who is he to whom it sholde seme that
180 he ne scholde nat oonly leven thise thinges,
but ek gladly herkne hem?"
"Certes," quod sche, "so it es -- but men may
nat. For they have hir eien so wont to the
derknesse of erthly thinges that they ne may nat
lyften hem up to the light of cler sothfastnesse,
but thei ben lyk to briddes of whiche the nyght
lightneth hir lokynge and the day blendith hem.
For whan men loke nat the ordre of thinges, but
hir lustes and talentz, they wene that either
190 the leve or the mowynge to don wikkidnesse,
or elles the scapynge withouten
peyne be weleful.
"But considere the jugement of the perdurable
lawe. For yif thou conferme thi corage to the
beste thinges, thow ne hast noon nede of no juge
to yeven the prys or mede; for thow hast joyned
thiself to the most excellent thing. And yif thow
have enclyned thi studies to the wikkide thinges,
ne seek no foreyne wrekere out of thiself;
200 for thow thiself hast thrist thiself into wikke
thinges, ryght as thow myghtest loken by
diverse tymes the fowle erthe and the hevene,
and that alle othere thinges stynten fro withoute,
so that thow nere neyther in [hevene] ne in
erthe, ne saye no thyng more; thanne scholde it
semen to the as by oonly resoun of lokynge that
thow were now in the sterres, and now in the
erthe. But the peple ne loketh nat on these
thinges. What thanne? Schal we thanne
210 approchen us to hem that I have schewed
that thei ben lyke to beestes? And what
wyltow seyn of this: yif that a man hadde al
forlorn his syghte, and hadde foryeten that he
evere sawhe, and wende that no thing ne faylede
hym of perfeccioun of mankynde; now we that
myghten sen the same thinges -- wolde we nat
wene that he were blynd? Ne also ne accordeth
nat the peple to that I schal seyn, the whiche
thing is sustenyd by as stronge foundementz
220 of resouns, that is to seyn, that
more unsely ben they that doon wrong to
othere folk, than they that the wrong suffren."
"I wolde here thilke same resouns," quod I.
"Denyestow," quod sche, "that alle schrewes
ne ben worthy to han torment?"
"Nay," quod I.
"But," quod sche, "I am certein by many
resouns that schrewes ben unsely."
"It accordeth," quod I.
230 "Thanne ne dowtestow nat," quod sche,
"that thilke folk that ben worthy of
torment, that they ne ben wrecches?"
"It accordeth wel," quod I.
"Yif thou were thanne iset a juge or a
knowere of thinges, whethir trowestow that men
scholden tormenten, hym that hath don the
wrong or elles hym that hath suffred the
wrong?"
"I ne doute nat," quod I, "that I nolde
240 doon suffisaunt satisfaccioun to hym that
hadde suffrid the wrong, by the sorwe of
hym that hadde doon the wrong."
"Thanne semeth it," quod sche, "that the
doere of wrong is more wrecche than he that
hath suffride wrong?"
"That folweth wel," quod I.
"Than," quod sche, "by thise causes and by
othere causes that ben enforced by the same
roote, that filthe [of] synne be the propre
250 nature of it maketh men wrecches, [it]
scheweth wel that the wrong that men
doon nis nat the wrecchidnesse of hym that
resceyveth the wrong, but the wrecchidnesse of
hym that dooth the wrong. But certes," quod
sche, "thise oratours or advocattes don al the
contrarie; for thei enforcen hem to commoeve
the juges to han pite of hem that han suffrid
and resceyved the thinges that ben grevous
and aspre, and yit men scholden more
260 ryghtfully han pite of hem that doon the
grevances and the wronges: the whiche
schrewes it were a more covenable thing that the
accusours or advocattes, nat wrooth but pytous
and debonayre, ledden tho schrewes that han
don wrong to the jugement ryght as men leden
syke folk to the leche, for that thei sholden seken
out the maladyes of synne by torment. And
by this covenant, eyther the entent of the
deffendours or advocatz sholde fayle and
270 cesen in al, or elles, yif the office of
advocatz wolde betre profiten to men, it
sholde be torned into the habyte of accusacioun.
(That is to seyn, thei scholden accuse
schrewes, and nat excusen hem.) And eek the
schrewes hemself, yif it were leveful to hem to
seen at any clifte the vertu that thei han forleten,
and sawen that they scholden putten adoun the
filthes of hir vices by the tormentz of peynes,
they ne aughten nat, ryght for the
280 recompensacioun for to geten hem bounte
and prowesse whiche that thei han lost,
demen ne holden that thilke peynes weren
tormentz to hem; and eek thei wolden refuse the
attendaunce of hir advocattz, and taken hemself
to hir juges and to hir accusours. For whiche it
betydeth that, as to the wise folk, ther nis no
place yleten to hate (that is to seyn, that hate
ne hath no place among wise men); for no
wyght nil haten gode men, but yif he were
290 overmochel a fool, and for to haten
schrewes it nis no resoun. For ryght so as
langwissynge is maladye of body, ryght so ben
vices and synne maladye of corage; and so as we
ne deme nat that they that ben sike of hir body
ben worthy to ben hated, but rather worthy of
pite; wel more worthy nat to ben hated, but
for to ben had in pite, ben thei of whiche
the thoughtes ben constreyned by felonous
wikkidnesse, that is more crwel than any
300 langwissynge of body.
"What deliteth yow to exciten so grete moevynges
of hatredes, and to hasten and bysien
the fatal disposicioun of your deth with your
propre handes (that is to seyn, by batayles or
contek)? For yif ye axen the deth, it hasteth
hym of his owene wil, ne deth ne taryeth nat
his swifte hors. And the men that the serpent,
and the lyoun, and the tigre, and the
bere, and the boor, seken to sleen with hir
10 teeth, yit thilke same men seken to sleen
everiche of hem oothir with swerd. Lo, for
hir maneres ben diverse and discordaunt, thei
moeven unryghtful oostes and cruel batayles,
and wilnen to perise by entrechaungynge of
dartes! But the resoun of cruelte nis nat inowhe
ryghtful. Wiltow thanne yelden a covenable
gerdoun to the dissertes of men? Love ryghtfully
good folk, and have pite on schrewes."
"Thus se I wel," quod I, "eyther what blisfulnesse
or elles what unselynesse is establisshid
in the dissertes of gode men and of
schrewes. But in this ilke fortune of peple I
se somwhat of good and somwhat of yvel. For
no wise man hath nat levere ben exiled, pore
and nedy and nameles, thanne for to duellen
in his cyte, and flouren of rychesses, and be
redowtable by honour and strong of power.
10 For in this wise more clerly and more witnesfully
is the office of wise men ytreted,
whanne the blisfulnesse and the pouste of
gouvernours is, as it ware, ischadde among peples
that ben neyghbors and subgitz; syn that
namely prisown, lawe, and thise othere tormentz
of laweful peynes ben rather owed to
felonus citezeins, for the whiche felonus citezeens
tho peynes ben establisschid than for
good folk.
20 "Thanne I merveile me gretly," quod I,
"why that the thinges ben so mysentrechaunged
that tormentz of felonyes pressen and
confounden good folk, and schrewes ravysschen
medes of vertu and ben in honours
and in grete estatz; and I desire eek for to
witen of the what semeth the to be the resoun
of this so wrongful a confusioun; for I wolde
wondre wel the lasse, yif I trowede that alle
thise thinges weren medled by fortunows
30 hap. But now hepith and encreseth myn
astonyenge God, governour of thinges,
that, so as God yyveth ofte tymes to gode men
godes and myrthes, and to schrewes yvelis and
aspre thinges, and yeveth ayeinward to good
folk hardnesses, and to schrewes he graunteth
hem hir wil and that they desiren -- what difference
thanne may ther be bytwixen that that
God doth and the hap of fortune, yif men ne
knowe nat the cause why that it is?"
40 "Ne it nis no merveile," quod sche,
"thowh that men wenen that ther be somwhat
foolisshe and confus, whan the resoun of
the ordre is unknowe. But although that thou
ne knowe nat the cause of so gret a disposicioun,
natheles for as moche as God, the gode
governour, atempreth and governeth the world,
ne doute the nat that alle thinges ne ben don
aryght.
"Whoso that ne knowe nat the sterres of
Arctour, ytorned neyghe to the sovereyne centre
or poynt (that is to seyn, ytorned neyghe to
the sovereyne pool of the firmament), and wot
nat why the sterre Boetes passeth or gadreth
his waynes and drencheth his late flaumbes in
the see; and whi that Boetes, the sterre, unfooldeth
hise overswifte arysynges, thanne schal
he wondryn of the lawe of the heie eyr.
10 And eek yif that he ne knowe nat why that
the hornes of the fulle mone waxen pale
and infect by bowndes of the derk nyght, and
how the mone derk and confus discovereth the
sterres that sche hadde covered by hir clere
vysage. The comune errour moeveth folk, and
[the Coribantes maken hir tabours sounen and
maken] weery hir basyns of bras by thikke
strokes. (That is to seyn, that ther is a maner
peple that hyghte Coribantes, that wenen
20 that whan the mone is in the eclips that
it be enchaunted, and therfore for to
rescowe the mone thei betyn hir basyns with
thikke strokes.) Ne no man ne wondreth
whanne the blastes of the wynd Chorus beten
the strondes of the see by quakynge floodes; ne
no man ne wondrith whan the weighte of the
snowh, ihardid by the cold, is resolvyd by the
brennynge hete of Phebus, the sonne; for her
seen men redily the causes. But [ther] the
30 causes yhidd (that is to seyn, in hevene)
trowblen the brestes of men. The
moevable peple is astoned of alle thinges that
comen seelde and sodeynly in our age; but yif
the trubly errour of our ignoraunce departed fro
us, so that we wisten the causes why that swiche
thinges bytyden, certes thei scholde cesen to
seme wondres."
"Thus is it," quod I. "But so as thou hast
yeven or byhyght me to unwrappen the hidde
causes of thinges, and to discovere me the
resouns covered with derknes, I preie the that
thou devyse and juge me of this matere, and
that thou do me to undirstonden it. For this
miracle or this wonder trowbleth me ryght
gretly."
And thanne sche, a litelwhat smylinge,
10 seide: "Thou clepist me," quod sche, "to
telle thing that is gretteste of alle thingis
that mowen ben axed, and to the whiche questioun
unethes is ther aught inowh to laven
it. (As who seith, unnethes is ther suffisauntly
any thing to answeren parfitly to thy questioun.)
For the matere of it is swich, that
whan o doute is determined and kut awey, ther
waxen othere doutes withoute nombre, ryght
as the hevedes wexen of Idre, the serpent
20 that Hercules slowh. Ne ther ne were no
manere ne noon ende, but if that a wyght
constreynede tho doutes by a ryght lifly and
quyk fir of thought (that is to seyn, by vigour
and strengthe of wit). For in this matere
men weren wont to maken questiouns of the
symplicite of the purveaunce of God, and of
the ordre of destyne, and of sodeyn hap, and
of the knowynge and predestinacioun devyne,
and of the liberte of fre wil; the whiche
30 thinges thou thiself aperceyvest wel of
what weighte thei ben. But for as moche
as the knowynge of thise thinges is a maner
porcioun of the medycyne to the, al be it so
that I have litil tyme to doon it, yit natheles
Y wol enforcen me to schewe somwhat of it.
But although the noryssynges of dite of musyk
deliteth the, thou most suffren and forberen a
litel of thilke delit, whil that I weve to the resouns
yknyt by ordre."
40 "As it liketh to the," quod I, "so do."
Tho spak sche ryght as by another bygynnynge,
and seide thus: "The engendrynge
of alle thinges," quod sche, "and alle the progressiouns
of muable nature, and al that moeveth
in any manere, taketh hise causes, his ordre,
and his formes, of the stablenesse of the devyne
thought. And thilke devyne thought that
is iset and put in the tour (that is to seyn, in
the heighte) of the simplicite of God, stablissith
50 many maner gises to thinges that ben
to done; the whiche manere whan that
men looken it in thilke pure clennesse of the
devyne intelligence, it is ycleped purveaunce;
but whanne thilke manere is referred by men
to thinges that it moeveth and disponyth, than
of olde men it was clepyd destyne. The whiche
thinges yif that any wyght loketh wel in his
thought the strengthe of that oon and of that
oothir, he schal lyghtly mowen seen that
60 thise two thinges ben dyvers. For purveaunce
is thilke devyne resoun that is establissed
in the sovereyn prince of thinges, the
whiche purveaunce disponith alle thinges; but,
certes, destyne is the disposicioun and ordenance
clyvynge to moevable thinges, by the
whiche disposicion the purveaunce knytteth
alle thingis in hir ordres; for purveaunce enbraceth
alle thinges to-hepe, althoghe that thei
ben diverse and although thei ben infinit.
70 But destyne, certes, departeth and ordeyneth
alle thinges singulerly and devyded in
moevynges in places, in formes, in tymes, as
thus: lat the unfoldynge of temporel ordenaunce,
assembled and oonyd in the lokynge
of the devyne thought, be cleped purveaunce,
and thilke same assemblynge and oonynge, devyded
and unfolden by tymes, lat that ben
called destyne.
"And al be it so that thise thinges ben
80 diverse, yit natheles hangeth that oon of
that oother; forwhi the ordre destynal
procedith of the simplicite of purveaunce. For
ryght as a werkman that aperceyveth in his
thought the forme of the thing that he wol make,
and moeveth the effect of the werk, and ledith
that he hadde lookid byforn in his thought
symplely and presently by temporel ordenaunce;
certes, ryght so God disponith in his
purveaunce singulerly and stablely the
90 thinges that ben to doone; but he
amynistreth in many maneris and in diverse
tymes by destyne thilke same thinges that he
hath disponyd. Thanne, whethir that destyne be
exercised outhir by some devyne spiritz,
servantz to the devyne purveaunce, or elles by
some soule, or elles by alle nature servynge to
God, or elles by the celestial moevynges of
sterres, or ellis by vertu of aungelis, or elles by
divers subtilite of develis, or elles by any of
100 hem, or elles by hem alle the destinal
ordenaunce is ywoven and acomplissid,
certes, it es opene thing that the purveaunce is
an unmoevable and symple forme of thinges
to doone, and the moevable bond and the
temporel ordenaunce of thinges whiche that the
devyne symplicite of purveaunce hath ordeyned
to doone, that is destyne.
"For whiche it is that alle thinges that ben
put undir destyne ben certes subgitz to
110 purveaunce, to whiche purveaunce destyne
itself is subgit and under. But some thinges
ben put undir purveaunce, that sourmounten
the ordenance of destyne; and tho ben thilke
that stablely ben ifycchid neyghe to the first
godhede. They surmounten the ordre of
destynal moevablete. For ryght as of cerklis that
tornen aboute a same centre or aboute a poynt,
thilke cerkle that is innerest or most withinne
joyneth to the symplesse of the myddle,
120 and is, as it were, a centre or a poynt to the
tothere cerklis that tornen abouten hym;
and thilke that is utterest, compased by a largere
envyrownynge, is unfolden by largere spaces in
so moche as it is ferthest fro the myddel
symplicite of the poynt; and yif ther be any thing
that knytteth and felawschipeth hymself to thilke
myddel poynt, it is constreyned into simplicite
(that is to seyn, into unmoevablete), and it
ceseth to ben schad and to fleten diversely;
130 ryght so, by semblable reson, thilke thing
that departeth ferrest fro the firste thought
of God, it is unfolden and summittid to grettere
bondes of destyne; and in so moche is the thing
more fre and laus fro destyne, as it axeth and
hooldeth hym neer to thilke centre of thinges
(that is to seyn, to God); and yif the thing
clyveth to the stedfastnesse of the thought of
God and be withoute moevynge, certes it
surmounteth the necessite of destyne.
140 Thanne ryght swich comparysoun as is of
skillynge to undirstondyng, and of thing
that ys engendrid to thing that is, and of tyme to
eternite, and of the cercle to the centre; ryght so
is the ordre of moevable destyne to the stable
symplicite of purveaunce.
"Thilke ordenaunce moveth the hevene and
the sterres, and atemprith the elementz togidre
amonges hemself, and transformeth hem by
entrechaungeable mutacioun. And thilke
150 same ordre neweth ayein alle thinges
growynge and fallynge adoun, by semblable
progressions of sedes and of sexes (that
is to seyn, male and femele). And this ilke
ordre constreyneth the fortunes and the dedes of
men by a bond of causes nat able to ben
unbownde; the whiche destynal causes, whan
thei passen out fro the bygynnynges of the
unmoevable purveaunce, it moot nedes be that
thei ne be nat mutable. And thus ben the
160 thinges ful wel igoverned yif that the
symplicite duellynge in the devyne thoght
scheweth forth the ordre of causes unable to ben
ibowed. And this ordre constreyneth by his
propre stablete the moevable thingis, or elles
thei scholden fleten folyly.
"For whiche it es that alle thingis semen to
ben confus and trouble to us men, for we ne
mowen nat considere thilke ordenaunce.
Natheles the propre maner of every thing,
170 dressynge hem to gode, disponith hem alle,
for ther nys no thing doon for cause of yvel,
ne thilk thing that is doon by wikkid folk nys nat
doon for yvel, the whiche schrewes, as I have
schewed ful plentyvously, seken good, but
wikkid errour mystorneth hem; ne the ordre
comynge fro the poynt of sovereyn good ne
declyneth nat fro his bygynnynge.
"But thou mayst seyn, `What unreste may ben
a worse confusioun than that gode men
180 han somtyme adversite and somtyme
prosperite, and schrewes also han now
thingis that they desiren and now thinges that
thei haten?' Whethir men lyven now in swich
holnesse of thought (as who seith, ben men now
so wyse) that swiche folk as thei demen to ben
gode folk or schrewes, that it moste nedes ben
that folk ben swiche as thei wenen? But in this
manere the domes of men discorden, that thilke
men that som folk demen worthy of mede,
190 other folk demen hem worthy of torment.
But lat us graunten, I pose, that som man
may wel demen or knowen the good folk and
the badde; may he thanne knowen and seen
thilke innereste atempraunce of corages as it
hath ben wont to ben seyd of bodyes? (As who
seith, may a man speken and determinen of
atempraunce in corages, as men were wont to
demen or speken of complexions and atempraunces
of bodies?) Ne it ne is nat an
200 unlike miracle to hem that ne knowen it nat
(as who seith, but it is lik a mervayle or
miracle to hem that ne knowen it nat) whi
that swete thinges ben covenable to some bodies
that ben hole, and to some bodies byttere
thinges ben covenable; and also why that some
syk folk ben holpen with lyghte medicynes, and
some folk ben holpen with sharpe medicynes.
But natheles the leche, that knoweth the manere
and the atempraunce of hele and of
210 maladye, ne merveyleth of it nothyng. But
what othir thing semeth hele of corages but
bounte and prowesse? And what othir thing
semeth maladye of corages but vices? Who is
elles kepere of good or dryvere awey of yvel but
God, governour and lechere of thoughtes? The
whiche God, whan he hath byholden from the
hye tour of his purveaunce, he knoweth what is
covenable to every wight, and lenyth hem that
he woot that is covenable to hem. Lo, herof
220 comyth and herof is don this noble miracle
of the ordre destynal, whan God, that al
knoweth, dooth swiche thing, of whiche thing
unknowynge folk ben astonyd.
"But for to constreyne (as who seith, but for
to comprehende and to telle) a fewe thingis of
the devyne depnesse the whiche that mannys
resoun may undirstonde, thilke man that thow
wenest to ben ryght just and ryght kepynge of
equite, the contrarie of that semeth to the
230 devyne purveaunce, that al woot. And
Lucan, my famylier, telleth that the
victorious cause likide to the goddes, and the
cause overcomen likide to Catoun. Thanne
whatsoevere thou mayst seen that is doon in this
world unhopid or unwened, certes it es the
ryghte ordre of thinges, but as to thi wikkid
opynioun it is a confusioun. But I suppose that
som man be so wel ithewed that the devyne
jugement and the jugement of mankynde
240 accorden hem togidre of hym; but he is so
unstidfast of corage that, yif any adversite
come to hym, he wol forleten peraventure to
continue innocence by the whiche he ne may
nat withholden fortune. Thanne the wise
dispensacion of God sparith hym, the whiche
man adversite myghte enpeyren; for that God
wol nat suffren hym to travaile to whom that
travaile nis nat covenable. Anothir man is parfit
in alle vertus, and is an holi man and neigh
250 to God, so that the purveaunce of God
wolde deme that it were a felonie that he
were touched with any adversites; so that he wol
nat suffre that swich a man be moeved with any
bodily maladye. But so as seyde a philosophre,
the more excellent by me -- he seyde in Grec
that `vertues han edified the body of the holi
man.'
"And ofte tyme it betydeth that the somme of
thingis that ben to done is taken to governe
260 to good folk, for that the malice
haboundaunt of schrewes scholde ben
abated. And God yeveth and departeth to other
folk prosperites and adversites imedled to-hepe
aftir the qualite of hir corages, and remordith
some folk by adversite, for thei ne scholden nat
waxen proude by long welefulnesse; and other
folk he suffreth to ben travailed with harde
thinges for that thei scholden confermen the
vertues of corage by the usage and the
270 exercitacioun of pacience. And other folk
dreden more than thei oughten the whiche
thei myghte wel beren, and thilke folk God
ledeth into experience of hemself by aspre and
sorweful thingis. And many other folk han
bought honourable renoun of this world by the
prys of glorious deth; and som men, that ne
mowen nat ben overcomen by torment, han
yeven ensample to other folk that vertu mai nat
ben overcomyn by adversites. And of alle
280 thise thinges ther nis no doute that thei ne
ben doon ryghtfully and ordeynly, to the
profit of hem to whom we seen thise thingis
betyde.
"For certes, that adversite cometh somtyme to
schrewes and somtyme that that they desiren, it
comith of thise forseyde causes. And of sorweful
thinges that betyden to schrewes, certes, no man
ne wondreth. for alle men wenen that thei han
wel desservid it, and that thei ben of wykkid
290 meryt. Of whiche schrewes the torment
somtyme agasteth othere to don felonyes,
and somtyme it amendeth hem that suffren the
tormentz; and the prosperite that is yeven to
schrewes scheweth a gret argument to good
folk what thing thei scholde demen of thilke
welefulnesse, the whiche prosperite men seen
ofte serven to schrewes. In the whiche thing I
trowe that God dispenseth. For peraventure the
nature of som man is so overthrowynge to
300 yvel, and so uncovenable, that the nedy
poverte of his houshold myghte rather
egren hym to don felonyes; and to the maladye
of hym God putteth remedye to yeven hym
rychesses. And som othir man byholdeth his
conscience defouled with synnes, and makith
comparysoun of his fortune and of hymself, and
dredith peraventure that his blisfulnesse, of
whiche the usage is joyeful to hym, that the
lesynge of thilke blisfulnesse ne be nat
310 sorwful to hym; and therfore he wol
chaunge his maneris, and, for he dredith to
lesen his fortune, he forletith his wikkidnesse.
To other folke is welefulnesse iyeven unworthely,
the whiche overthroweth hem into
destruccioun, that thei han disservid; and to som
othir folk is yeven power to punysshen, for
that it schal be cause of contynuacioun and
exercisynge to good folk, and cause of torment
to schrewes. For so as ther nis noon
320 alliaunce bytwixe good folk and schrewes,
ne schrewes ne mowen nat acorden among
hemself. And whi nat? For schrewes discorden
of hemself by hir vices, the whiche vices al
toreenden her consciences, and doon ofte time
thinges the whiche thingis, whan thei han doon
hem, they demen that tho thinges ne scholden
nat han ben doon.
"For whiche thing thilke sovereyne purveaunce
hath makid ofte tyme fair
330 myracle, so that schrewes han makid
schrewes to ben gode men. For whan that
some schrewes seen that they suffren wrongfully
felonyes of othere schrewes, they wexen
eschaufed into hate of hem that anoyed hem,
and retornen to the fruyt of vertu, whan thei
studien to ben unlyke to hem that thei han hated.
Certis oonly this is the devyne myght to the
whiche myghte yvelis ben thanne gode whan it
useth the yvelis covenably and draweth out
340 the effect of any good. (As who seith that
yvel is good only to the myghte of God, for
the myght of God ordeyneth thilke yvel to
good.)
"For oon ordre enbraseth alle thinges, so that
what wyght that departeth fro the resoun of
thilke ordre whiche that is assigned to hym,
algatis yit he slideth into an othir ordre; so that
no thing nis leveful to folye in the reaume of the
devyne purveaunce (as who seith, no
350 thing nis withouten ordenaunce in the
reame of the devyne purveaunce), syn that
the ryght strong God governeth alle thinges in
this world. For it nis nat leveful to man to
comprehenden by wit, ne unfolden by word,
alle the subtil ordenaunces and disposiciounis of
the devyne entente. For oonly it owghte suffise
to han lokid that God hymself, makere of alle
natures, ordeineth and dresseth alle thingis to
gode; whil that he hasteth to withholden
360 the thingis that he hath makid into his
semblaunce (that is to seyn, for to withholden
thingis into gode, for he hymself is
good), he chasith out alle yvel fro the boundes
of his comynalite by the ordre of necessite
destinable. For whiche it folweth that, yif thou
loke the purveaunce ordeynynge the thinges
that men wenen ben outraious or haboundaunt
in erthis, thou ne schalt nat seen in no place no
thing of yvel.
370 "But I se now that thou art charged with
the weyghte of the questioun, and wery
with the lengthe of my resoun, and that thou
abydest som swetnesse of songe. Tak thanne this
drawght, and, whanne thou art wel reffressched
and refect, thou schalt be more stedfast to stye
into heyere questions or thinges.
"Yif thou, wys, wilt demen in thi pure thought
the ryghtes or the lawes of the heye thondrere
(that is to seyn, of God), loke thou and byhoold
the heightes of the sovereyn hevene.
Ther kepin the sterres, be ryghtful alliaunce of
thinges, hir oolde pees. The sonne, imoevid by
his rody fyr, ne distorbeth nat the colde cercle
of the mone. Ne the sterre yclepid the Bere,
that enclyneth his ravysschynge coursis
10 abowte the sovereyn heighte of the world
-- ne the same sterre Ursa nis nevere mo
wasschen in the depe westrene see, ne coveyteth
nat to deeyen his flaumbes in the see
of the Occian, although it see othere sterres
iplowngid in the see. And Hesperus the sterre
bodith and telleth alwey the late nyghtes, and
Lucyfer the sterre bryngeth ayein the clere
day.
"And thus maketh Love entrechaungeable
20 the perdurable courses; and thus is discordable
bataile yput out of the contre of
the sterres. This accordaunce atempryth by evenelyke
maneres the elementz, that the moiste
thingis, stryvynge with the drye thingis, yeven
place by stoundes; and that the colde thingis
joynen hem by feyth to the hote thingis; and
that the lyghte fyr ariseth into heighte, and
the hevy erthes avalen by her weyghtes. By
thise same causes the floury yer yeldeth
30 swote smelles in the first somer sesoun
warmynge; and the hote somer dryeth the
cornes; and autumpne comith ayein hevy of
apples; and the fletyng reyn bydeweth the
wynter. This atempraunce norysscheth and
bryngeth forth alle thinges that brethith lif
in this world; and thilke same attempraunce,
ravysschynge, hideth and bynymeth, and
drencheth undir the laste deth, alle thinges
iborn.
40 "Among thise thinges sitteth the heye
makere, kyng and lord, welle and bygynnynge,
lawe and wys juge to don equite, and
governeth and enclyneth the brydles of thinges.
And tho thinges that he stireth to gon by
moevynge, he withdraweth and aresteth, and
affermeth the moevable or wandrynge thinges.
For yif that he ne clepide nat ayein the ryght
goynge of thinges, and yif that he ne constreynede
hem nat eftsones into roundnesses
50 enclyned, the thinges that ben now
contynued by stable ordenaunce, thei scholden
departen from hir welle (that is to seyn,
from hir bygynnynge), and failen (that is to
seyn, tornen into noght). This is the comune
love to alle thingis, and alle thinges axen to ben
holden by the fyn of good. For elles ne
myghten they nat lasten yif thei ne comen nat
eftsones ayein, by love retorned, to the cause
that hath yeven hem beinge (that is to
60 seyn, to God).
"Sestow nat thanne what thing folweth alle
the thingis that I have seyd?"
"What thing?" quod I.
"Certes," quod sche, "al outrely that alle fortune
is good."
"And how may that be?" quod I.
"Now undirstand," quod sche. "So as al fortune,
whethir so it be joyeful fortune or aspre
fortune, is yeven eyther by cause of gerdonynge
10 or elles of exercisynge of good
folk or elles by cause to punysschen or elles
chastisen schrewes; thanne is alle fortune good,
the whiche fortune is certeyn that it be either
ryghtful or elles profitable."
"Forsothe this is a ful verray resoun," quod
I; "and yif I considere the purveaunce and the
destyne that thou taughtest me a litel herebyforn
this sentence is sustenyd by stedfast
resouns. But yif it like unto the, lat us
20 nombren [hyt] amonges thilke thingis, of
whiche thow seydest a litel herebyforn that
thei ne were nat able to ben wened to the
peple."
"Why so?" quod sche.
"For that the comune word of men," quod I,
"mysuseth this manere speche of fortune, and
seyn ofte tymes that the fortune of som wyght
is wikkid."
"Woltow thanne," quod sche, "that I approche
30 a litil to the wordis of the peple,
so that it seme nat to hem that I be overmoche
departed as fro the usage of mankynde?"
"As thou wilt," quod I.
"Demestow nat," quod sche, "that alle thing
that profiteth is good?"
"Yis," quod I.
"And certes thilke thing that exerciseth or
corrigith profitith?"
"I confesse it wel," quod I.
40 "Thanne is it good," quod sche.
"Why nat?" quod I.
"But this is the fortune," quod sche, "of hem
that eyther ben put in vertu and batayllen
ayein aspre thingis, or elles of hem that eschuen
and declynen fro vices and taken the
weye of vertu."
"This ne mai I nat denye," quod I.
"But what seistow of the merye fortune that
is yeven to good folk in gerdoun -- demeth
50 aught the peple that it is wikkid?"
"Nay forsothe," quod I; "but thei
demen, as it soth is, that it is ryght good."
"And what seistow of that othir fortune,"
quod sche, "that, although it be aspre and
restreyneth the schrewes by ryghtful torment,
weneth aught the peple that it be good?"
"Nay," quod I, "but the peple demeth that
it is moost wrecchid of alle thingis that mai
ben thought."
60 "War now and loke wel," quod sche,
"lest that we, in folwynge the opynioun of
the peple, have confessid and concluded thing
that is unable to be wened to the peple."
"What is that?" quod I.
"Certis," quod sche, "it folweth or comith of
thingis that ben grauntid that alle fortune, what
so evere it be, of hem that ben eyther in possessioun
of vertu, or in the encres of vertu, or
elles in the purchasynge of vertu, that thilke
70 fortune is good; and that alle fortune is
ryght wikkid to hem that duellen in
schrewidnesse." (As who seith. "And thus
weneth nat the peple.")
"That is soth," quod I, "al be it so that no
man dar confessen it ne byknowen it."
"Whi so?" quod sche; "for ryght as the
stronge man ne semeth nat to abaissen or disdaignen
as ofte tyme as he herith the noyse
of the bataile, ne also it ne semeth nat to
80 the wise man to beren it grevously as ofte
as he is lad into the stryf of fortune. For,
bothe to the to man and eek to the tothir thilke
difficulte is the matere, to the to man of encres
of his glorious renoun, and to the tothir man
to confermen his sapience (that is to seyn, to the
asprenesse of his estat). For therfore it is
called `vertu,' for that it sustenith and enforceth
by hise strengthes that it nis nat overcomen by
adversites. Ne certes thou, that art put in
90 the encres or in the heyghte of vertu, ne
hast nat comen to fleten with delices, and
for to welken in bodily lust; thou sowest or
plawntest a ful egre bataile in thy corage ayeins
every fortune, for that the sorwful fortune ne
confownde the nat, ne that the myrie fortune
ne corrumpe the nat. Ocupye the mene by stidefast
strengthes; for al that evere is undir the
mene, or elles al that overpasseth the mene,
despyseth welefulnesse (as who seith, it
100 is vycious), and ne hath no mede of his
travaile. For it is set in your hand (as who
seith, it lyth in your power) what fortune yow
is levest (that is to seyn, good or yvel). For
alle fortune that semeth scharp or aspre, yif it
ne exercise nat the good folk ne chastiseth the
wikkide folk, it punysseth.
"The wrekere Attrides (that is to seyn, Agamenon),
that wrought and contynued the batailes
by ten yer, recovered and purgide in
wrekynge, by the destruccioun of Troye, the
loste chaumbris of mariage of his brothir.
(That is to seyn, that he, Agamenon, wan ayein
Eleyne that was Menelaus wif his brothir.)
In the mene while that thilke Agamenon desirede
to yeven sayles to the Grykkyssche
10 naveye, and boughte ayein the wyndes by
blood, he unclothide hym of pite of fadir;
and the sory preest yeveth in sacrifyenge the
wrecchide kuttynge of throte of the doughter.
(That is to seyn that Agamenon leet kutten the
throte of his doughter by the preest, to maken
alliaunce with his goddes and for to han wynd
with whiche he myghte wenden to Troye.)
"Ytakus (that is to seyn, Ulixes) bywepte his
felawes ilorne, the whiche felawes the
20 fyerse Poliphemus, ligginge in his grete cave,
had fretyn and dreynt in his empty wombe.
But natheles Poliphemus, wood for his blynde
visage, yald to Ulixes joye by his sorwful
teres. (This to seyn, that Ulixes smoot out the
eye of Poliphemus, that stood in his forheed,
for whiche Ulixes hadde joye whan he say Poliphemus
wepynge and blynd).
"Hercules is celebrable for his harde travailes.
He dawntide the proude Centauris (half
30 hors, half man), and he byrafte the dispoilynge
fro the cruel lyoun (that is to seyn, he
slouhe the lyoun and rafte hym his skyn); he
smot the briddes that hyghten Arpiis with certein
arwes; he ravysschide applis fro the wakynge
dragoun, and his hand was the more hevy
for the goldene metal; he drowh Cerberus, the
hound of helle, by his treble cheyne; he, overcomer,
as it is seyd, hath put an unmeke lord
foddre to his crwel hors (this to seyn, that
40 Hercules slowh Diomedes, and made his
hors to freten hym); and he, Hercules,
slowh Idra the serpent, and brende the venym;
and Acheleous the flod, defowled in his forheed,
dreynte his schamefast visage in his
strondes (that is to seyn, that Achaleous coude
transfiguren hymself into diverse liknesse, and,
as he faughte with Hercules, at the laste he
torned hym into a bole, and Hercules brak of
oon of his hornes, and he for schame hidde
50 hym in his ryver); and he, Hercules, caste
adoun Antheus the geaunt in the [sondes]
of Libye; and Kacus apaysede the wratthes of
Evander (this to seyn, that Hercules slouh the
monstre Kacus, and apaysed with that deth the
wratthe of Evander); and the bristilede boor
markide with scomes the scholdres of Hercules,
the whiche scholdres the heye cercle of
hevene sholde thriste; and the laste of his labours
was that he susteynede the hevene
60 uppon his nekke unbowed; and he disservide
eftsones the hevene to ben the pris
of his laste travaile.
"Goth now thanne, ye stronge men, ther as
the heye wey of the greet ensaumple ledith
yow. O nyce men! why nake ye your bakkes?
(As who seith, "O ye slowe and delicat men!
whi flee ye adversites, and ne fyghte nat ayeins
hem by vertu, to wynnen the mede of the hevene?")
For the erthe overcomen yeveth the
70 sterres." (This to seyn, that whan that
erthly lust is overcomyn, a man is makid
worthy to the hevene.)
Next: Book 5