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Chapter I   Very welth may not be founden in al this worlde, and that is wel sene: Lo, howe in my mooste comforte as I wende and moost supposed to have hadde ful answere of my contrary thoughtes sodaynly it was vanysshed. And al the workes of man faren in the same wyse, whan folke wenen best her entent for to have and wylles to perfourme, anone, chaungyng of the lyft syde to the ryght halve tourneth it so clene into another kynde that never shal it come to the fyrst plyte in doynge.    Of this wrongful steeryng so soone otherwysed out of knowynge, but for my purpose was at my begynnynge and so dureth yet, if God of His grace tyme wol me graunt, I thynke to perfourme this worke as I have begonne in love, after as my thynne wytte with inspyracion of Hym that hyldeth al grace wol suffre. Grevously God wotte have I suffred a great throwe that the Romayne emperour whiche in unyté of love shulde acorde and every with other in cause of other to avaunce, and namely sythe this empyre to be corrected of so many sectes in heresie of faith, of servyce, of rule in loves relygion. Trewly, al were it but to shende erronyous opinyons, I maye it no lenger suffre. For many menne there ben that sayne love to ben in gravel and sande that with see ebbynge and flowynge woweth as riches that sodaynly vanissheth. And some sayn that love shulde be in wyndy blastes that stoundmele turneth as a phane and glorie of renome whiche after lustes of the varyaunt people is areysed or stylled.    Many also wenen that in the sonne and the moone and other sterres love shulde ben founden, for amonge al other planettes moste soverainly they shynen as dignytees in reverence of estates rather than good han and occupyen. Ful many also there ben that in okes and in huge postes supposen love to ben grounded, as in strength and in might whiche mowen not helpen their owne wretchydnesse whan they gynne to fal. But suche dyversyté of sectes ayenst the rightful byleve of love these errours ben forthe spredde that loves servantes in trewe rule and stedfaste faythe in no place darne apere. Thus irrecuperable joy is went, and anoy endlesse is entred. For no man aright reproveth suche errours, but confyrmen their wordes and sayn that badde is noble good, and goodnesse is badde: to which folke the prophete byddeth wo without ende.    Also manye tonges of great false techynges in gylynge maner, principally in my tymes not onely with wordes but also with armes, loves servauntes and professe in his relygion of trewe rule pursewen to confounden and to distroyen. And for as moche as holy fathers that our christen fayth aproved and strenghthed to the Jewes as to men resonable and of divynité lerned proved thilke faythe with resones and with auctorites of the Olde Testament and of the Newe her pertynacie to distroy. But to paynyms that for beestes and houndes were holde to put hem out of their errour was myracles of God shewed. These thynges were fygured by comynge of th'angel to the shepeherdes and by the sterre to paynyms kynges, as who saythe: angel resonable to resonable creature and sterre of myracle to people bestyal (not lerned) werne sent to enforme. But I, lovers clerke, in al my connyng and with al my mightes, trewly I have no suche grace in vertue of myracles ne for no discomfyte falsheedes suffyseth not auctorytes alone sythen that suche heretykes and maintaynours of falsytes. Wherfore I wotte wel, sythen that they ben men and reason is approved in hem, the clowde of erroure hath her reason bewonde probable resons whiche that catchende wytte rightfully may not withsytte. By my travaylynge studye I have ordeyned hem with that auctorité misglosed by mannes rea- son to graunt shal be enduced.    Nowe gynneth my penne to quake to thinken on the sentences of the envyous people whiche alwaye ben redy, bothe ryder and goer, to skorne and to jape this leude booke, and me for rancoure and hate in their hertes they shullen so dispyse, that althoughe my booke be leude, yet shal it ben more leude holden and by wicked wordes in many maner apayred. Certes, me thynketh the sowne of their badde speche right nowe is ful bothe myne eeres. O good precious Margaryte, myne herte shulde wepe if I wyste ye token hede of suche maner speche, but trewly I wotte wel in that your wysdome shal not asterte. For of God, maker of kynde, wytnesse I toke that for none envy ne yvel have I drawe this mater togyder, but only for goodnesse to maintayn, and errours in falsetees to distroy. Wherfore (as I sayd) with reason I thynke thylke forsayd errours to distroye and dequace.    These reasons and suche other if they enduce men in loves servyce trewe to beleve of parfyte blysse, yet to ful faithe in credence of deserte fully mowe they nat suffyse, sithen faith hath no meryte of mede whan mannes reason sheweth experyence in doyng. For utterly no reason the parfyte blysse of love by no waye maye make to be compre- hended. Lo, what is a persel of lovers joye? Parfyte science in good servyce of their desyre to comprehende in bodily doynge the lykynge of the soule, not as by a glasse to have contemplacion of tyme comynge, but thilke first ymagyned and thought after face to face in beholdyng. What herte, what reason, what understandynge can make his heven to be feled and knowe without assaye in doynge? Certes, none, sythen thanne of love cometh suche fruite in blysse, and love in hymselfe is the most amonge other vertues, as clerkes sayne: "The sede of suche springynge in al places, in al countreys, in al worldes shulde ben sowe."    But o, welawaye, thilke sede is forsake and mowen not ben suffred the londe tyllers to set a werke without medlynge of cockle: badde wedes whiche somtyme stonken hath caught the name of love amonge ydiotes and badde meanynge people. Neverthe- later, yet howe so it be that menne cleape thilke thynge preciousest in kynde with many eke names that other thynges that the soule yeven the ylke noble name it sheweth wel that in a maner men have a great lykynge in worshyppynge of thilke name. Wherfore this worke have I writte, and to thee, tytled of loves name, I have it avowed in a maner of sacrifyse, that whereever it be radde it mowe in meryte by the excellence of thilke name the more wexe in authorité and worshyppe of takynge in hede, and to what entent it was ordayned the inseeres mowen ben moved. Every thynge to whom is owande occasyon done as for his ende, Aristotle supposeth that the actes of every thynge ben in a maner his fynal cause. A fynal cause is noblerer, or els even as noble, as thilke thynge that is fynally to thilke ende, wherfore accion of thynge everlastyng is demed to be eternal and not temporal sythen it is his fynal cause. Ryght so the actes of my boke Love, and love is noble. Wherfore, though my boke be leude, the cause with whiche I am stered and for whom I ought it done, noble forsothe ben bothe. But bycause that in connynge I am yonge and canne yet but crepe, this leude A B C have I sette into lernyng. For I can not passen the tellyng of thre as yet. And if God wyl, in shorte tyme I shal amende this leudnesse in joynynge syllables, whiche thynge for dulnesse of wytte I maye not in thre letters declare. For trewly I saye the goodnesse of my Margaryte perle wolde yeve mater in endityng to many clerkes. Certes, her mercy is more to me swetter than any lyvynges, wherfore my lyppes mowen not suffyse in spekyng of her ful laude and worshyppe as they shulde. But who is that in knowyng of the orders of heven and putteth his resones in the erthe? I forsothe maye not with blere eyen the shynyng sonne of vertue in bright whele of this Margaryte beholde; therfore, as yet I maye her not discryve in vertue as I wolde. In tyme comynge, in another tretyse, thorowe Goddes grace, this sonne in clerenesse of vertue to be knowe, and howe she enlumyneth al this day I thynke to declare.   Chapter II   In this meane whyle this comfortable lady ganne synge a wonder mater of enditynge in Latyn. But trewly the noble colours in rethorik wyse knytte were so craftely that my connyng wol not stretche to remembre; but the sentence I trowe somdele have I in mynde. Certes, they were wonder swete of sowne, and they were touched al in lamentacion wyse and by no werbles of myrthe. Lo, thus ganne she synge in Latyn, as I may constrewe it in our Englysshe tonge:    "Alas, that these hevenly bodyes their lyght and course shewen as nature yave hem in commaundement at the gynnyng of the first age, but these thynges in free choyce of reson han none understondynge. But man that ought to passe al thynge of doynge of right course in kynde overwhelmed sothnesse by wrongful tytle and hath drawen the sterre of envye to gon by his syde, that the clyps of me that shulde be his shynande sonne so ofte is sey that it wened thilke errour thorowe hem come in shulde ben myn owne defaute. Trewly therfore, I have me withdrawe and made my dwellynge out of lande in an yle by myselfe in the occian closed, and yet sayne there many they have me harberowed, but God wote they faylen. These thynges me greven to thynke, and namely on passed gladnesse that in this worlde was wonte me disporte of hyghe and lowe. And nowe it is fayled. They that wolden maystries me have in thilke stoundes, in heven on hyghe above Saturnes sphere in seasonable tyme were they lodged, but now come queynte counsaylours that in no house wol suffre me sojourne, wherof is pyté; and yet sayne some that they me have in celler with wyne shet, in gernere there corne is layde covered with whete, in sacke sowed with wolle, in purse with money faste knytte, amonge pannes mouled in a wyche, in presse amonge clothes layde with ryche pelure arayed, in stable amonge horse and other beestes, as hogges, shepe, and nete, and in other many wyse. But thou maker of lyght (in wynking of thyn eye the sonne is queynt) woste right wel that I in trewe name was never thus herberowed.    "Somtyme toforn the sonne in the seventh partie was smyten, I bare both crosse and mytre to yeve it where I wolde. With me the pope went a fote, and I tho was wor- shyped of al holy church. Kynges baden me their crownes holden. The law was set as it shuld: tofore the juge as wel the poore durste shewe his grefe as the ryche, for al his money. I defended tho taylages and was redy for the poore to pay. I made great feestes in my tyme and noble songes and maryed damoselles of gentyl feture withouten golde or other rychesse. Poore clerkes for wytte of schole I sette in churches and made suche persones to preache: and tho was servyce in holy churche honest and devoute in plesaunce bothe of God and of the people. But nowe the leude for symonye is avaunced and shendeth al holy churche. Nowe is stewarde for his achates, nowe is courtyour for his debates, nowe is eschetoure for his wronges, nowe is losel for his songes personer, and provendre alone with whiche manye thrifty shulde encrease. And yet is this shrewe behynde; free herte is forsake, and losengeour is take. Lo, it acordeth, for suche there ben that voluntarye lustes haunten in courte with rybaudye that tyl mydnight and more wol playe and wake, but in the churche at matyns he is behynde, for yvel disposycion of his stomake; therfore, he shulde eate beane breed, and so dyd his syre his estate ther with to strenghthen. His auter is broke and lowe lythe in poynte to gone to the erthe, but his horse muste ben easy and hye to beare him over great waters. His chalyce poore, but he hath ryche cuppes. No towayle but a shete there God shal ben handled. And on his meate borde there shal ben borde clothes and towelles many payre. At masse serveth but a clergyon; fyve squiers in hal. Poore chaunsel, open holes in every syde, beddes of sylke with tapytes goyng al aboute his chambre. Poore masse boke and leude chapelayne and broken surplyce with many an hole, good houndes and many to hunte after harte and hare to fede in their feestes. Of poore men have they great care, for they ever crave and nothynge offren: they wolden have hem dolven. But amonge legystres there dare I not come: my doynge, they sayne, maken hem nedy. They ne wolde for nothyng have me in town, for than were tort and forthe nought worthe an hawe about and pleasen no men but thilk grevous and torcious ben in might and in doyng. These thynges toforne sayd mowe wel, if men lyste, ryme. Trewly, they acorde nothynge. And for as moch as al thynges by me shulden of right ben governed, I am sorye to se that governaunce fayleth as thus: to sene smale and lowe governe the hye and bodies above. Certes, that polesye is naught. It is forbode by them that of governaunce treaten and enformen. And right as beestly wytte shulde ben subjecte to reason, so erthly power in itselfe the lower shulde ben subject to the hygher. What is worth thy body but it be governed with thy soule? Right so lytel or naught is worthe erthely power, but if reignatyfe prudence in heedes governe the smale, to whiche heedes the smale owen to obey and suffre in their governaunce. But soverainnesse ayenwarde shulde thynke in this wyse: `I am servaunt of these creatures to me delyvered, not lorde, but defendour; not mayster, but enfourmer; not possessoure, but in possessyon; and to hem lyche a tree in whiche sparowes shullen stelen her byrdes to norisshe and forthe bring under suretie ayenst al raveynous foules and beestes, and not to be tyraunt themselfe.' And than the smale, in reste and quyete, by the heedes wel disposed, owen for their soveraynes helth and prosperyté to pray, and in other doynges in maintenaunce therof performe withouten other admynistracion in rule of any maner governaunce. And they wyt have in hem and grace to come to suche thynges, yet shulde they cease tyl their heedes them cleped, although profyte and pleasaunce shulde folowe. But trewly, other governaunce ne other medlynge ought they not to clayme, ne the heedes on hem to put. Trewly, amonges cosynage dare I not come but if rychesse be my meane; sothly, she and other bodily goodes maketh nigh cosinage ther never propynquité ne alyaunce in lyve was ne shuld have be, nere it for her medling maners, wherfore kindly am I not ther leged. Povert of kynred is behynde, rychesse suffreth him to passe: truly, he saith he com never of Japhetes childre. Wherof I am sory that Japhetes children for povert in no linage ben rekened, and Caynes children for riches be maked Japhetes heires. Alas, this is a wonder chaunge bytwene tho two Noes chyldren, sythen that of Japhetes ofspring comeden knightes and of Cayn discended the lyne of servage to his brothers childre. Lo, howe gentyllesse and servage as cosyns bothe discended out of two bretherne of one body. Wherfore I sayein sothnesse that gentylesse in kynrede maken not gentyl lynage in successyon without deserte of a mans own selfe. Where is nowe the lyne of Alysaundre the noble or els of Hector of Troye? Who is discended of right bloode of lyne fro king Artour? Pardé, sir Perdicas whom that kynge Alysandre made to ben his heire in Grece was of no kynges bloode — his dame was a tombystere. Of what kynred ben the gentyles in our dayes? I trow therfore if any good be in gentylesse, it is only that it semeth a maner of necessyté be input to gentylmen that they shulden not varyen fro the vertues of their auncestres. Certes, al maner lynage of men ben evenliche in byrth, for one father, maker of al goodnes, enformed hem al, and al mortal folke of one sede arne greyned. Wherto avaunt men of her lynage in cosynage or in elde fathers? Loke now the gynnyng and to God, maker of mans person; there is no clerke ne no worthy in gentilesse; and he that norissheth his corare with vyces and unresonable lustes and leaveth the kynde course to whiche ende him brought forthe his byrthe, trewly, he is ungentyl and amonge clerkes may ben nempned. And therfore he that wol ben gentylhe mote daunten his flesshe fro vyces that causen ungentylnesse and leave also reignes of wicked lustes and drawe to him vertue, that in al places gentylnesse gentylmen maketh. And so speke I, in feminyne gendre in general, of tho persones at the reverence of one whom every wight honoureth, for her bountie and her noblesse ymade her to God so dere that His moder she became, and she me hath had so great in worshyp that I nyl for nothyng in open declare that in any thynge ayenst her secte maye so wene. For al vertue and al worthynesse of plesaunce in hem haboundeth. And although I wolde any thing speke, trewly, I can not. I may fynde in yvel of hem no maner mater."   Chapter III      Right with these wordes she stynte of that lamentable melodye, and I ganne with a lyvely herte to praye if that it were lykyng unto her noble grace, she wolde her deyne to declare me the mater that firste was begonne in whiche she lefte and stynte to speke beforne she gan to synge.    "O," quod she, "this is no newe thynge to me to sene you menne desyren after mater whiche your selfe caused to voyde."    "Ah good lady," quod I, "in whom victorie of strength is proved above al other thynge after the jugement of Esdram whose lordshyp al lignes: who is that right as emperour hem commaundeth whether thilke ben not women in whose lykenesse to me ye aperen? For right as man halte the principalté of al thyng under his beynge in the masculyne gender, and no mo genders ben there but masculyn and femenyne, al the remenaunt ben no gendres but of grace in facultie of grammer, right so in the femenyne the women holden the upperest degree of al thynges under thilke gendre conteyned. Who bringeth forthe kynges whiche that ben lordes of see and of erthe? And al peoples of women ben borne: they norysshe hem that graffen vynes, they maken men comforte in their gladde cheres. Her sorowe is dethe to mannes herte. Without women the beyng of men were impossyble. They conne with their swetnesse the crewel herte ravysshe and make it meke buxome and benigne without vyolence mevynge. In beautie of their eyen or els of other maner fetures is al mens desyres, ye, more than in golde, precious stones, eyther any rychesse. And in this degree, lady, yourselfe many hertes of men have so bounden that parfyte blysse in womankynde to ben men wenen and in nothynge els. Also, lady, the goodnesse, the vertue of women by properté of discrecion, is so wel knowen by lytelnesse of malyce that desyre to a good asker by no waye conne they warne. And ye thanne that wol not passe the kynde werchynge of your sectes by general discrecion, I wotte wel ye wol so enclyne to my prayere that grace of my requeste shal fully ben graunted."    "Certes," quod she, "thus for the more parte fareth al mankynde to praye and to crye after womans grace and fayne many fantasies to make hertes enclyne to your desyres, and whan these sely women for freelté of their kynde beleven your wordes and wenen al be gospel the promise of your behestes, than graunt they to you their hertes and fulfyllen your lustes wherthrough their lyberté in maystreshyp that they toforne had is thralled and so maked soverayn and to be prayed that first was servaunt and voice of prayer used. Anon as fylled is your lust, many of you be so trewe that lytel hede take ye of suche kyndnesse, but with traysoun anon ye thynke hem begyle, and let lyght of that thyng whiche firste ye maked to you wonders dere, so what thing to women it is to love any wight er she hym wel knowe and have him proved in many halfe. For every glyttryng thyng is nat golde, and under colour of fayre speche many vices may be hyd and conseled. Therfore, I rede no wyght to trust on you to rathe. Mens chere and her speche right gyleful is ful ofte. Wherfore, without good assay it is nat worthe on many of you to truste. Trewly, it is right kyndely to every man that thynketh women betraye and shewen outwarde al goodnesse tyl he have his wyl performed. Lo, the birde is begyled with the mery voice of the foulers whistel. Whan a woman is closed in your nette, than wol ye causes fynden and beare unkyndenesse her unhande, or falseté upon her putte, your owne malycious trayson with suche thynge to excuse. Lo, than han women none other wreche in vengeaunce but blober and wepe tyl hem lyst stynt and sorily her mishap complayne, and is put into wenyng that al men ben so untrewe. Howe often have men chaunged her loves in a lytel while or els for faylyng their wyl in their places hem sette! For frenship shal be one, and fame with another him lyste for to have, and a thirde for delyte, or els were he lost bothe in packe and in clothes. Is this faire? Nay, God wot. I may nat tel by thousande partes the wronges in trechery of suche false people, for make they never so good a bonde, al sette ye at a myte whan your hert tourneth. And they that wenen for sorowe of you dey, the pité of your false herte is flowe out of towne. Alas, therfore that ever any woman wolde take any wyght in her grace tyl she knowe at the ful on whom she might at al assayes trust. Women con no more crafte in queynt knowynge to understande the false disceyvable conjectementes of mannes begilynges. Lo, howe it fareth: though ye men gronen and cryen certes, it is but disceyt and that preveth wel by th'endes in your werkynge. Howe many women have ben lorne and with shame foule shent by longe lastynge tyme whiche thorowe mennes gyle have ben disceyved? Ever their fame shal dure andtheir dedes radde and songe in many londes that they han done, recoveren shal they never, but alway ben demed lightly in suche plyte ayen shulde they fal, of whiche slaunders and tenes ye false men and wicked ben the verey causes. On you by right ought these shames and these reproves al holy discende. Thus arne ye al nyghe untrewe, for al your fayre speche your herte is ful fyckel. What cause han ye women to dispyse? Better fruite than they ben, ne swetter spyces to your behove, mowe ye not fynde as farre as worldly bodyes stretchen. Loke to their formynge at the makyng of their persones by God in joye of paradyce, for goodnesse of mans propre body were they maked after the sawes of the Byble, rehersyng Goddes wordes in this wyse: `It is good to mankynde that we make to him an helper.' Lo, in paradyse for your helpe was this tree graffed out of whiche al lynage of man discendeth. If a man be noble frute, of noble frute it is sprongen: the blysse of paradyse to mennes sory hertes yet in this tree abydeth. O noble helpes ben these trees, and gentyl jewel to ben worshypped of every good creature. He that hem anoyeth dothe his owne shame. It is a comfortable perle ayenst al tenes. Every com- pany is myrthed by their present beyng. Trewly, I wyst never vertue but a woman were therof the rote. What is heven the worse though Sarazins on it lyen? Is your faythe untrewe thoughe rennogates maken theron leasynges? If the fyre doth any wight brenne, blame his owne wytte that put himselfe so farre in the heate. Is not fyre gentyllest and moste element comfortable amonges al other? Fyre is chefe werker in fortherynge sustenaunce to mankynde. Shal fyre ben blamed for it brende a foole naturelly by his own stulty wytte in sterynge? Ah, wicked folkes, for your propre malyce and shreudnesse of your selfe: ye blame and dispyse the precioust thyng of your kynde, and whiche thynges amonge other moste ye desyren. Trewly, Nero and his children ben shrewes that dispysen so their dames. The wickednesse and gylyng of men in disclaundring of thilke that moste hath hem gladed and pleased were impossyble to write or to nempne. Neverthelater yet I say, he that knoweth a way may it lightly passe. Eke an herbe proved may safely to smertande sores ben layde: So I say in him that is proved is nothyng suche yvels to gesse. But these thynges have I rehersed to warne you women al at ones that to lyghtly, without good assaye, ye assenten not to mannes speche. The sonne in the daylyght is to knowen from the moone that shyneth in the nyght. Nowe to thee thyselfe," quod she, "as I have ofte sayd I knowe wel thyne herte. Thou arte none of al the tofore nempned people, for I knowe wel the contynuaunce of thy servyce that never sythen I set thee a werke myght thy Margaryte for plesaunce, frendeshyp, ne fayrehede of none other, be in poynte moved from thyne herte, wherfore into myne housholde hastely I wol that thou entre and al the parfyte privyté of my werkyng make it be knowe in thy understondyng as one of my privy famyliers. Thou desyrest," quod she, "fayne to here of tho thynges there I lefte." "Ye forsothe," quod I, "that were to me a great blysse." "Nowe," quod she, "for thou shalt not wene that womans condycions for fayre speche suche thyng belongeth."   Chapter IV   "[T]hou shalte," quod she, "understonde first amonge al other thynges that al the cure of my servyce to me in the parfyte blysse in doyng is desyred in every mannes herte, be he never so moche a wretche. But every man travayleth by dyvers studye and seke thylke blysse by dyvers wayes. But al the endes are knyt in selynesse of desyre in the parfyte blysse that is suche joye whan men it have gotten there lyveth no thynge more to ben coveyted. But howe that desyre of suche perfection in my servyce be kyndely set in lovers hertes, yet her erronyous opinyons misturne it by falsenesse of wenyng. And although mennes understandyng be misturned to knowe whiche shuld ben the way unto my person and whyther it abydeth; yet wote they there is a love in every wight weneth by that thyng that he coveyteth moste, he shulde come to thilke love, and that is parfyte blysse of my servauntes, but than fulle blysse maye not be, and there lacke any thynge of that blysse in any syde. Eke it foloweth than that he that must have ful blysse lacke no blysse in love on no syde."    "Therfore lady," quod I tho, "thylke blysse I have desyred and sohte toforne this myselfe by wayes of riches of dignité of power and of renome, wenyng me in tho thinges had ben thilke blysse, but ayenst the heere it turneth. Whan I supposed beste thilke blysse have get and come to the ful purpose of your servyce, sodaynly was I hyndred and throwen so fer abacke that me thynketh an inpossyble to comethere I lefte." "I wot wel," quod she, "and therfore hast thou fayled, for thou wentest not by the hye way: a lytel misgoyng in the gynnyng causeth mykyl errour in the ende, wherfore of thilke blysse thou fayledest, for havyng of rychesse, ne non of the other thynges thou nempnedest mowen nat make suche parfite blisse in love as I shal shewe. Therfore they be nat worthy to thilke blysse, and yet somwhat must ben cause and way to thilke blysse. Ergo, there is some suche thing and some way, but it is lytel in usage and that is nat openly iknowe. But what felest in thyne hert of the service in whiche by me thou art entred? Wenest aught thy selfe yet be in the hye way to my blisse? I shal so shewe it to thee thou shalte nat con saye the contrary."    "Good lady," quod I, "altho I suppose it in my herte, yet wolde I here thyn wordes howe ye meanen in this mater." Quod she, "That I shal with my good wyl. Thilke blysse desyred, some deale ye knowen, altho it be nat parfitly, for kyndly entention ledeth you therto, but in thre maner lyvenges is al suche wayes shewed. Every wight in this world, to have this blisse, one of thilke thre wayes of lyves must procede, whiche after opynions of great clerkes arne by names cleaped resonable, manlych, and bestiallich. Resonablich is vertuous; manlych is worldlich; bestialliche is lustes and delytable, nothynge restrayned by bridel of reason. Al that joyeth and yeveth gladnesse to the hert, and it be ayenst reason, is lykened to bestial lyveng whiche thynge foloweth lustes and delytes; wherfore in suche thinge maye nat that precious blysse that is maister of al vertues abyde. Your fathers toforne you have cleped such lusty lyvenges after the flessh passions of desyre, which are innominable tofore God and man both. Than after determination of suche wyse we accorden that suche passions of desyre shul nat be nempned, but holden for absolute from al other lyvenges and provynges, and so lyveth in to lyvenges, manlich and resonable, to declare the maters begonne. But to make thee fully have understandyng in manlich lyvenges, whiche is holden worldlich in these thynges so that ignorance be made no letter, I wol," quod she, "nempne these forsayd wayes be names and conclusions. First riches, dignité, renome, and power shul in this worke be cleaped bodily goodes, for in hem hath ben a gret throw mannes trust of selynesse in love: as in riches, suffisance to have maintayned that was begon by worldly catel; in dignité, honour, and reverence ofhem that werne underput by maistry therby to obey; in renome, glorie of peoples praysyng after lustes in their hert, without hede takyng to qualité and maner of doing; and in power, by trouth of lordships mayntenaunce thyng to procede forth in doyng. In al whiche thynges a longe tyme mannes coveytise in commune hath ben greatly grounded to come to the blysse of my service, but trewly they were begyled, and for the principal muste nedes fayle, and in helping mowe nat availe. Se why: for holdest him not poore that is nedy?" "Yes, pardé," quod I. "And him for dishonored that moche folke deyne nat to reverence?" "That is soth," quod I. "And what him that his mightes faylen and mowe nat helpen?" "Certes," quod I, "me semeth of al men he shulde be holden a wretch." "And wenest nat," quod she, "that he that is lytel in renome but rather is out of the praysynges of mo men than a fewe be nat in shame?" "For soth," quod I, "it is shame and villany to him that coveyteth renome, that more folk nat prayse in name than preise." "Soth," quod she, "thou sayst soth, but al these thinges are folowed of suche maner doynge and wenden in riches suffisaunce; inpower, might; in dignyté, worship; and in renome, glorie, wherfore they discended into disceyvable wenyng, and in that service disceite is folowed. And thus in general thou and al suche other that so worchen faylen of my blysse that ye long han desyred, wherfore truly, in lyfe of reason is the hye way to this blysse, as I thynke more openly to declare herafter. Neverthelater, yet in a lytel to comforte thy herte in shewyng of what waye thou arte entred thyselfe, and that thy Margarite may knowe thee set in the hye way, I wol enforme thee in this wise. Thou hast fayled of thy first purpose, bicause thou wentest wronge and leftest the hye waye on thy right syde, as thus: thou lokedest on worldly lyveng, and that thyng thee begyled, and lightly therfore as a lytel assay thou songedest, but whan I turned thy purpose and shewed thee a parte of the hye waye, tho thou abode therin, and no dethe ne ferdnesse of non enemy might thee out of thilk way reve. But ever one in thyne hert, to come to the ilke blysse, whan thou were arested and fyrste tyme enprisoned, thou were loth to chaunge thy way, for in thy hert thou wendest to have ben there thou shuldest; and for I had routhe to sene thee myscaried, and wyst wel thyne ablenesse my servyce to forther and encrease, I come myselfe without other mean to visyt thy person in comforte of thy hert. And pardy in my commyng thou were greatly gladed, after whiche tyme no disease, no care, no tene might move me out of thy hert. And yet am I gladde and greatly enpited howe contynually thou haddest me in mynde with good avysement of thy conscience whan thy kyng and his princes by huge wordes and great loked after variaunce in thy speche. And ever thou were redy for my sake in plesaunce of the Margarite peerle and many mo other thy body to oblyge into Marces doyng, if any contraried thy sawes. Stedfast way maketh stedfast hert, with good hope in the ende. Trewly, I wot that thou it wel knowe, for I se thee so set and not chaungynge herte haddest in my servyce, and I made thou haddest grace of thy kynge, in foryevenesse of mykel misdede. To the gracious kyng arte thou mykel holden, of whose grace and goodnesse somtyme herafter I thinke thee enforme whan I shew the grounde where as moral vertue groweth. Who brought thee to werke? Who brought this grace aboute? Who made thy hert hardy? Trewly it was I, for haddest thou of me fayled, than of this purpose haddest thou never taken in this wyse. And therfore I say thou might wel truste to come to thy blysse, sythen thy gynnynge hath ben harde, but ever graciously after thy hertes desyre hath proceded. Sylver fyned with many heates men knowen for trew, and safely men may trust to the alay in werkynge. This disease hath proved what waye hence forwarde thou thynkest to holde." "Nowe in good fayth lady," quod I tho, "I am nowe in. Me semeth it is the hye way and the ryght." "Ye forsothe," quod she, "and nowe I wol disprove thy first wayes, by whiche many men wenen to gette thilke blysse. But for as moche as every herte that hath caught ful love is tyed with queynt knyttynges, thou shalt understande that love and thilke foresayd blysse toforne declared in this provynges shal hote the knot in the hert." "Wel," quod I, "this inpossession I wol wel understande." "Nowe also," quod she, "for the knotte in the herte muste ben from one to another, and I knowe thy desyre, I wol thou understande these maters to ben sayd of thyselfe in disprovyng of thy first servyce, and in strengthynge of thilke that thou haste undertake to thy Margaryte perle." "A Goddes halfe," quod I, "ryght wel I fele that al this case is possyble and trewe, and therfore I admyt it al togyther." "Understanden wel," quod she, "these termes, and loke no contradyction thou graunt."    "If God wol," quod I, "of al these thynges wol I not fayle, and if I graunt contra- dyction, I shulde graunte an impossyble and that were a foule inconvenyence for whiche thynges, ladye, iwys herafter I thinke me to kepe."   Chapter V   "Wel," quod she, "thou knowest that every thynge is a cause wherthroughe any thyng hath beyng that is cleped `caused.' Than if richesse causen knot in herte, thilke rychesse arne cause of thilke precious thynge beyng. But after the sentence of Aristotle, every cause is more in dignyté than his thynge caused. Wherthrough it foloweth rychesse to ben more in dignyté than thilke knot. But rychesses arne kyndely naughty, badde, and nedy, and thilke knotte is thynge kyndely good, moste praysed and desyred. Ergo, thynge naughty, badde, and nedy in kyndely understandynge is more worthy than thynge kyndely good moste desyred and praysed. The consequence is false: nedes, the ante- cedent mote ben of the same condycion. But that rychesses ben bad, naughty, and nedy that wol I prove, wherfore they mowe cause no suche thyng that is so glorious and good: The more richesse thou haste, the more nede hast thou of helpe hem to kepe. Ergo, thou nedest in rychesse whiche nede thou shuldest not have if thou hem wantest. Than muste rychesse ben nedy, that in their havyng maken thee nedy to helpes, in suretie thy rychesse to kepen wherthrough foloweth rychesse to ben nedy. Everything causynge yvels is badde and naughty; but rychesse in one causen misease in another they mowen not evenly stretchen al about. Wherof cometh plee, debate, thefte, begylinges but rychesse to wynne whiche thynges ben badde, and by richesse arne caused: Ergo, thylke rychesse ben badde, whiche badnesse and nede ben knyt into rychesse by a maner of kyndely propertie, and every cause and caused accorden, so that it foloweth thilke richesse to have the same accordaunce with badnesse and nede that their cause asketh. Also, every thynge hath his beyng by his cause. Than if the cause be distroyed, the beyng of caused is vanysshed. And so if rychesse causen love, and rychesse weren distroyed, the love shulde vanysshe. But thylke knotte, and it be trewe, may not vanysshe for no goyng of no rychesse. Ergo, rychesse is nocause of the knot. And many men, as I sayd, setten the cause of the knotte in rychesse. Thilke knytten the rychesse and nothynge the yvel. Thilke persons, whatever they ben, wenen that ryches is most wor- thy to be had, and that make they the cause; and so wene they thilke ryches be better than the person. Commenly, suche asken rather after the quantyté than after the qualyté, and suche wenen as wel by hemselfe as by other that conjunction of his lyfe and of his soule is no more precious but in as mykel as he hath of rychesse. Alas, howe maye he holden suche thynges precious or noble that neyther han lyfe ne soule ne ordynaunce of werchynge lymmes! Suche rychesse ben more worthy whan they ben in gatheryng; in departing gynneth his love of other mens praysyng. And avaryce gatheryng maketh be hated, and nedy to many out helpes. And whan leveth the possessyon of such goodes, and they gynne vanyssh, than entreth sorowe and tene in their hertes. O, badde and strayte ben thilke that at their departynge maketh men teneful and sory, and in the gatheryng of hem make men nedy. Moche folke at ones mowen not togyder moche therof have. A good gest gladdeth his hoste and al his meyny, but he is a badde gest that maketh his hoste nedy and to be aferde of his gestes goyng." "Certes," quod I, "me wondreth therfore that the comune opinyon is thus: `He is worthe no more than that he hath in catel.'" "O," quod she, "loke thou be not of that opynion, for if golde or money or other maner of riches shynen in thy sight, whose is that? Nat thyn. And tho they have a lytel beautie, they be nothyng in comparison of our kynde. And therfore, ye shulde nat set your worthynesse in thyng lower than yourselfe, for the riches, the fairnesse, the worthynesse of thilke goodes, if ther be any suche preciousnesse in hem, are nat thyne. Thou madest hem so never; from other they come to thee, and to other they shul from thee. Wherfore enbracest thou other wightes goodes as tho they were thyn? Kynde hath drawe hem by hemselfe. It is sothe the goodes of the erth ben ordayned in your fode and norisshynge, but if thou wolte holde thee apayde with that suffiseth to thy kynde thou shalt nat be in daunger of no suche riches; to kynde suffiseth lytel thing who that taketh hede. And if thou wolt algates with superfluité of riches be a throted, thou shalt hastelych beanoyed or els yvel at ease. And fairnesse of feldes ne of habytations, ne multytude of meyné, maye nat be rekened as riches that are thyn owne. For if they be badde, it is great sclaunder and villany to the ocupyer. And if they be good or faire, the mater of the workeman that hem made is to prayse. Howe shulde otherwyse bountie be compted for thyne? Thilke goodnesse and fairnesse be proper to tho thinges hemselfe. Than if they be nat thyne, sorow nat whan they wende, ne glad thee nat in pompe and in pride whan thou hem hast. For their bountie and their beautes cometh out of their owne kynde and nat of thyne owne person. As faire ben they in their not havyng as whan thou haste hem. They be nat faire for thou haste hem, but thou haste geten hem for the fairnesse of themselfe. And there the vaylance of men is demed in richesse outforth, wenen me to have no proper good in themselfe, but seche it in straunge thinges. Trewly the condytion of good wenyng is in thee mistourned to wene your noblesse be not in yourselfe, but in the goodes and beautie of other thynges. Pardy, the beestes that han but felyng soules have suffisaunce in their owne selfe; and ye, that ben lyke to God, seken encrease of suffisaunce from so excellent a kynde of so lowe thynges. Ye do great wrong to Him that you made lordes over al erthly thynges, and ye put your worthynesse under the nombre of the fete of lower thynges and foule. Whan ye juge thilke riches to be your worthynesse than put ye your selfe by estimacion under thilke foule thynges, and than leve ye the knowyng of yourselfe, so be ye viler than any dombe beest that cometh of shrewde vice. Right so thilke persons that loven non yvel for dereworthynesse of the persone, but for straunge goodes, and saith the adornement in the knot lyth in such thing his errour is perilous and shreude, and he wrieth moche venym with moche welth, and that knot maye nat be good whan he hath it getten.    "Certes, thus hath riches with flyckering sight anoyed many; and often whan there is a throweout shrewe he coyneth al the golde, al the precious stones that mowen be founden, to have in his bandon. He weneth no wight be worthy to have suche thynges but he alone. Howe manye haste thou knowe nowe in late tyme that in their rychesse supposed suffysance have folowed, and nowe it is al fayled?" "Ye lady," quod I, "that is for misse medlyng, and otherwyse governed thilke rychesse than they shulde." "Ye," quod she tho, "had not the floode greatly areysed and throwe to hemwarde both gravel and sande, he had made no medlynge. And right as see yeveth floode, so draweth see ebbe and pulleth ayen under wawe al the firste out throw, but if good pyles of noble governaunce in love in wel meanynge maner ben sadly grounded, the whiche holde thilke gravel as for a whyle, that ayen lightly mowe not it turne. And if the pyles ben trewe, the gravel and sande wol abyde. And certes, ful warnyng in love shalte thou never thorowe hem get ne cover that lightly with an ebbe, er thou beware it, wol ayen meve. In rychesse many men have had tenes and diseases whiche they shulde not have had if therof they had fayled. Thorowe whiche nowe declared partely it is shewed that for rychesse shulde the knotte in herte neyther ben caused in one ne in other. Trewly, knotte maye ben knytte, and I trowe more stedfast in love though rychesse fayled. And els in rychesse is the knotte and not in herte. And than suche a knotte is false whan the see ebbeth and withdraweth the gravel, that such rychesse voydeth, thilke knotte wol unknytte. Wherfore no trust, no way, no cause, no parfyte beyng is in rychesse of no suche knotte; therfore another way muste we have."   Chapter VI   "Honour in dignyté is wened to yeven a ful knot." "Ye certes," quod I, "and of that opinyon ben many, for they sayne dignyté with honour and reverence causen hertes to encheynen and so abled to be knytte togyther for the excellence in soveraynté of such degrees."    "Nowe," quod she, "if dignyté, honour, and reverence causen thilke knotte in herte, this knot is good and profytable. For every cause of a cause is cause of thyng caused. Than thus good thynges and profytable ben by dignyté honour and reverence caused. Ergo, they accorden and dignytes ben good with reverences and honour, but contraryes mowen not accorden. Wherfore by reason there shulde no dignytee no reverence none honour acorde with shrewes, but that is false. They have ben cause to shrewes in many shreudnes, for with hem they accorden. Ergo, from begynnyng to argue ayenwarde tyl it come to the laste conclusyon, they are not cause of the knot. Lo, al day at eye arne shrewes not in reverence, in honour, and in dignyté? Yes, forsothe, rather than the good. Than foloweth it that shrewes rather than good shul ben cause of this knot. But of this contrarie of al lovers is byleved and for a sothe openly determyned to holde."    "Nowe," quod I, "fayne wolde I here howe suche dignytees acorden with shrewes."    "O," quod she, "that wol I shewe in manyfolde wise. Ye wene," quod she, "that dignytes of offyce here in your cyté is as the sonne; it shyneth bright withouten any cloude, whiche thynge, whan they comen in the handes of malycious tyrauntes, there cometh moche harme and more grevaunce therof than of the wylde fyre though it brende al a strete. Certes, in dignyté of offyce the werkes of the occupyer shewen the malyce and the badnesse in the person. With shrewes they maken manyfolde harmes, and moche people shamen. Howe often han rancours for malyce of the governour shulde ben mainteyned? Hath not than suche dignytees caused debate, rumours, and yvels? Yes, God wote, but suche thynges have ben trusted to make mens understandyng enclyne to many queynte thynges. Thou wottest wel what I meane." "Ye," quod I, "therfore, as dignyté suche thynge in tene ywrought, so ayenwarde the substaunce in dignité chaunged, relyed to bring ayen good plyte in doyng." "Do way, do way," quod she, "if it so betyde, but that is selde that suche dignyté is betake in a good mannes governaunce. What thynge is to recken in the dignytees goodnesse? Pardé, the bountie and goodnesse is hers that usen it in good governaunce, and therfore cometh it that honoure and reverence shulde ben done to dignyté bycause of encreasynge vertue in the occupyer, and not to the ruler bycause of soverayntie in dignité. Sythen dignité may no vertue cause who is worthy worshyp for suche goodnesse? Not dignyté, but person that maketh goodnesse in dignyté to shyne." "This is wonder thyng," quod I, "for me thynketh as the person in dignité is worthy honour for goodnesse, so tho a person for badnesse magré hath deserved, yet the dignité leneth to be commended." "Let be," quod she, "thou errest right foule. Dignité with badnesse is helper to performe the felonous doyng. Pardy, were it kyndly good or any properté of kyndly vertue hadden in hemselfe, shrewes shulde hem never have; with hem shulde they never accorde. Water and fire that ben contrarious mowen nat togider ben assembled. Kynde wol nat suffre such contraries to joyn. And sithen at eye by experience in doyng we sene that shrewes have hem more often than good menne, syker mayste thou be that kyndly good in suche thynges is nat appropred. Pardy, were they kyndly good, as wel one as other shulden evenlych in vertue of governaunce ben worthe. But one fayleth in goodnesse, an- other dothe the contrary; and so it sheweth kyndly goodnesse in dignyté nat be grounded. And this same reason," quod she, "may be made in general on al the bodily goodes, for they comen ofte to throwe out shrewes. After this, he is strong that hath might to have great burthyns, and he is lyght and swifte that hath soverainté in ronnyng to passe other. Right so he is a shrewe on whom shreude thynges and badde han most werchynge. And right as philosophy maketh philosophers, and my service maketh lovers, right so if dignytes weren good or vertuous, they shulde maken shrewes good, and turne her malyce, and make hem be vertuous, but that do they nat as it is proved, but causen rancour and debate. Ergo, they be nat good but utterly badde. Had Nero never ben Emperour, shulde never his dame have be slayn to maken open the privyté of his engendrure. Herodes, for his dignyté slewe many children. The dignité of kyng John wolde have distroyed al Englande. Therfore mokel wysedom and goodnesse both nedeth in a person the malice in dignité slyly to bridel, and with a good bytte of arest to withdrawe, in case it wolde praunce otherwise than it shulde. Trewly, ye yeve to dignites wrongful names in your clepyng. They shulde hete nat dignité, but moustre of badnesse and mayntenour of shrewes. Pardy, shyne the sonne never so bright, and it bring forthe no heate ne sesonably the herbes out bringe of the erthe, but suffre frostes and colde and the erthe barayne to lygge by tyme of his compas in cyrcute about, ye wolde wonder, and dispreyse that son. If the mone be at ful and sheweth no lyght, but derke and dymme to your syght appereth, and make distruction of the waters, wol ye nat suppose it be under cloude or in clips? And that some prevy thing unknowen to your wittes is cause of suche contrarious doynge? Than, if clerkes that han ful insyght and knowyng of suche impedimentes enforme you of the sothe, very idiottes ye ben but if ye yeven credence to thilk clerkes wordes. And yet it doth me tene to sene many wretches rejoycen in such maner planettes. Trewly, lytel con they on philosophy or els on my lore that any desyre haven suche lyghtynge planettes in that wyse any more to shewe." "Good lady," quod I, "tel ye me howe ye mean in these thynges." "Lo," quod she, "the dignites of your cyté, sonne and mone, nothyng in kynde shew their shynyng as they shulde. For the sonne made no brennyng hete in love, but freesed envye in mennes hertes for feblenesse of shynyng hete. And the moone was about under an olde cloude, the lyvenges by waters to distroye."    "Lady," quod I, "it is supposed they had shyned as they shulde." "Ye," quod she, "but nowe it is proved at the ful their beauté in kyndly shynyng fayled wherfore dignyté of hym selven hath no beautie in fairnesse ne dryveth nat awaye vices, but encreaseth and so be they no cause of the knotte. Now se in good trouth: holde ye nat such sonnes worthy of no reverence and dignites worthy of no worshyp, that maketh men to do the more harmes?" "I not," quod I. "No," quod she, "and thou se a wyse good man for his goodnesse and wysenesse wolte thou nat do him worship? Therof he is worthy." "That is good skil," quod I, "it is dewe to suche both reverence and worship to have." "Than," quod she, "a shrewe for his shreudnesse, altho he be put forthe toforne other for ferde, yet is he worthy for shrewdnesse to be unworshipped. Of reverence no parte is he worthy to have, to contrarious doyng belongeth. And that is good skyl, for right as he besmyteth the dignites, thilke same thyng ayenwarde him smyteth, or else shulde smyte. And over this thou woste wel," quod she, "that fyre in every place heateth where it be, and water maketh wete. Why? For kyndely werkyng is so yput in hem to do suche thynges. For every kyndely in werkyng sheweth his kynde. But though a wight had ben mayre of your cytie many wynter togyder and come in a straunge place there he were not knowen he shulde for his dignyté have no reverence. Than neyther worshyppe ne reverence is kyndely propre in no dignité sythen they shulden don their kynde in suche doynge if any were. And if reverence ne worshyppe kyndely be not set in dignytees, and they more therin ben shewed than goodnesse for that in dignyté is shewed, but it proveth that goodnesse kyndely in hemis not grounded. Iwys, neyther worshyppe, ne reverence, ne goodnesse in dignyté done none offyce of kynde. For they have none suche propertie in nature of doynge but by false opinyon of the people. Lo, howe somtyme thilke that in your cytie werne in dignyté noble, if thou lyste hem nempne, they ben nowe overturned bothe in worshyp, in name, and in reverence. Wherfore such dignites have no kyndly werchyng of worshyppe and of reverence, ne that hath no worthynesse on itselfe. Nowe it ryseth and nowe it vanissheth, after the varyaunt opinyon in false hertes of unstable people. Wherfore, if thou desyre the knotte of this jewel, or els if thou woldest suppose she shulde sette the knotte on thee for suche maner dignyté, than thou wenest beautie or goodnesse of thilke somwhat encreaseth the goodnesse or vertue in the body: But dignyté of hemselfe ben not good, ne yeven reverence ne worshyppe by their owne kynde. Howe shulde they than yeve to any other a thynge, that by no waye mowe they have hemselfe? It is sene in dignyté of the emperour and of many mo other that they mowe not of hem selve kepe their worshyppe ne their reverence, that in a lytel whyle it is nowe up and nowe downe by unstedfaste hertes of the people. What bountie mowe they yeve that with cloude lightly leaveth his shynynge? Certes, to the occupier is mokel appeyred, sythen suche doynge dothe villanye to him that maye it not mayntayne. Wherfore thilke waye to the knotte is croked. And if any desyre to come to the knot he must leave this waye on his lefte syde, or els shal he never come there."   Chapter VII   "Avayleth aught," quod she, "power of might in mayntenaunce of worthy to come to this knot?" "Pardé," quod I, "ye, for hertes ben ravysshed from suche maner thinges." "Certes," quod she, "though a fooles herte is with thyng ravysshed, yet therfore is no general cause of the powers ne of a syker parfyte herte to be loked after. Was not Nero the moste shrewe one of thilke that men rede, and yet had he power to make senatours, justyces, and princes of many landes? Was not that great power?" "Yes, certes," quod I. "Wel," quod she, "yet might he not helpe himselfe out of disease whan he gan fal. Howe many ensamples canste thou remembre of kynges great and noble, and huge power holden and yet they might not kepe hemselve from wretchydnesse? Howe wretched was kyng Henry Curtmantyl er he deyde? He had not so moche as to cover with his membres, and yet was he one of the greatest kynges of al the Normandes ofspring and moste possessyon had. O, a noble thynge and clere is power that is not founden myghty to kepe himselfe. Nowe, trewly, a great fole is he that for suche thyng wolde sette the knotte in thyne herte. Also, power of realmes is not thylke greatest power amonges the worldly powers reckened? And if suche powers han wretchydnesse in hemselfe, it foloweth other powers of febler condycion to ben wretched and than that wretchydnesse shulde be cause of suche a knotte. But every wyght that hath reason wote wel that wretchydnesse by no way may ben cause of none suche knotte; wherfore, suche power is no cause. That powers have wretchydnesse in hemselfe may right lyghtly ben preved. If power lacke on any syde on that syde is no power, but no power is wretchydnesse. For al be it so the power of emperours or kynges or els of their realmes (whiche is the power of the prince) stretchen wyde and brode, yet besydes is ther mokel folke of whiche he hath no commaundement ne lordshyppe; and there as lacketh his power his nonpower entreth, whereunder springeth that maketh hem wretches. No power is wretchydnesse and nothing els. But in this maner hath kynges more porcion of wretchydnesse than of power. Trewly, suche powers ben unmighty, for ever they ben in drede howe thilke power from lesyng may be keped of sorow; so drede sorily prickes ever in their hertes: litel is the power whiche careth and ferdeth it selfe to mayntayne. Unmighty is that wretchydnesse whiche is entred by the ferdful wenynge of the wretche himselfe, and knot ymaked by wretchydnesse is betwene wretches; and wretches al thyng bewaylen. Wherfore the knot shulde be bewayled, and there is no suche parfyte blysse that we supposed at the gynnyng. Ergo, power in nothyng shulde cause suche knottes. Wretchydnesse is a kyndely propertie in suche power as by way of drede whiche they mowe not eschewe ne by no way lyve in sykernesse. For thou woste wel," quod she, "he is nought mighty that wolde done that he may not done ne perfourme." "Therfore," quod I, "these kynges and lordes that han suffysaunce at the ful of men and other thynges mowen wel ben holden mighty. Their comaundementes ben done, it is nevermore denyed." "Foole," quod she, "or he wotte himselfe mighty or wotte it not. For heis nought mighty that is blynde of his might and wote it not." "That is sothe," quod I. "Than if he wot it, he must nedes ben a dradde to lesen it. He that wotte of his might is in doute that he mote nedes lese, and so leadeth him drede to ben unmighty. And if he retche not to lese, lytel is that worthe that of the lesyng reason retcheth nothyng. And if it were mighty in power or in strength, the lesyng shulde ben withset; and whan it cometh to the lesyng he may it not withsytte. Ergo thilke might is leude and naughty. Such mightes arne ilyke to postes and pyllers that upright stonden and great might han to beare many charges; and if they croke on any syde, lytel thynge maketh hem overthrowe." "This is a good ensample," quod I, "to pyllers and postes that I have sene overthrowed myselfe, and hadden they ben underput with any helpes they had not so lightly fal." "Than holdest thou him mighty that hath many men armed and many servauntes and ever he is adradde of hem in his herte, and, for he gasteth hem somtyme, he mote the more feare have. Comenly he that other agasteth other in him ayenwarde werchen the same, and thus warnisshed mote he be and of warnysshe the hour drede. Lytel is that might and right leude who so taketh hede." "Than semeth it," quod I, "that suche famulers aboute kynges and great lordes shulde great might have. Althoughe a sypher in augrym have no might in signifycacion of it selve, yet he yeveth power in signifycacion to other and these clepe I the helpes to a poste to kepe him from fallyng." "Certes," quod she, "thilke skylles ben leude. Why? but if the shorers be wel grounded, the helpes shullen slyden and suffre the charge to fal; her myght lytel avayleth." "And so me thynketh," quod I, "that a poste alone stonding upright upon a basse may lenger in great burthen endure than croken pylers for al their helpes, and her grounde be not syker." "That is soth," quod she, "for as the blynde in bearyng of the lame gynne stomble, bothe shulde fal, right so suche pyllers so envyroned with helpes in fallyng of the grounde fayleth al togyther. Howe ofte than suche famulers in their moste pride of prosperyté ben sodainly overthrowen. Thou haste knowe many in a moment so ferre overthrowe that cover might they never. Whan the hevynesse of such faylyng cometh by case of fortune, they mowe it not eschue; and might and power, if ther were any, shulde of strength such thinges voydeand weyve, and so it is not. Lo, than whiche thing is this power that tho men han it they ben agast, and in no tyme of ful having be they syker. And if they wold weyve drede, as they mow not, litel is in worthynes. Fye therfore on so naughty thing any knot to cause. Lo, in adversité thilk ben his foes that glosed and semed frendes in welth. Thus arn his famyliers his foes and his enemyes; and nothyng is werse ne more mighty for to anoy than is a famylier enemye, and these thynges may they not weyve. So trewly, their might is not worthe a cresse. And over al thynge he that maye not withdrawe the bridel of his flesshly lustes and his wretched complayntes (nowe thynke on thy selfe) trewly he is not mighty. I can sene no waye that lythe to the knotte. Thilke people than that setten their hertes upon suche mightes and powers often ben begyled. Pardé he is not mighty that may do any thyng that another maye doone hym the selve and that men have as great power over him as he over other. A justyce that demeth men ayenwarde hath ben often demed. Buserus slewe his gestes, and he was slayne of Hercules his geste. Hugest betraysshed many men and of Collo was he betrayed. He that with swerde smyteth, with swerde shal be smytten."     Than gan I to studyen a whyle on these thinges and made a countenaunce with my hande in maner to ben huyshte. "Nowe let sene," quod she, "me thynketh somwhat there is within thy soule that troubleth thy understandyng. Saye on what it is." Quod I tho, "Me thynketh that although a man by power have suche might over me as I have over other that disproveth no myght in my person, but yet may I have power and myght neverthelater." "Se nowe," quod she, "thyne owne leudenesse. He is mighty that maye without wretchydnesse, and he is unmyghty that may it not withsytte. But than he, that might over thee, and he wol put on thee wretchydnesse thou might it not withsytte. Ergo, thou seest thyselfe what foloweth. But nowe," quod she, "woldest thou not skorne, and thou se a flye han power to done harme to another flye and thilke have no myght ne ayenturnyng him selfe to defende?" "Yes certes," quod I. "Who is a frayler thyng," quod she, "than the fleshly body of a man over whiche have oftentyme flyes and yet lasse thyng than a flye mokel might in grevaunce and anoyeng withouten any withsyttynge, for al thilke mannes mightes? And sythen thou seest thyne flesshly body in kyndely power fayle, howe shulde than the accydent of a thynge ben in more sureté of beynge than substancial? Wherfore, thilke thynges that we clepe power is but accident to the flesshly body, and so they may not have that suretie in might whiche wanteth in the substancial body. Why there is no waye to the knotte that loketh aright after the hye waye, as he shulde.   Chapter VIII      "Verily, it is proved that rychesse dignyté and power ben not trewe waye to the knotte but as rathe by suche thynges the knotte to be unbounde. Wherfore on these thynges I rede no wight truste to gette any good knotte. But what shul we saye of renome in the peoples mouthes? Shulde that ben any cause? What supposest thou in thyn herte?"    "Certes," quod I, "yes, I trowe, for your slye resons I dare not safely it saye." "Than," quod she, "wol I preve that shrewes as rathe shul ben in the knotte as the good, and that were ayenst kynde." "Fayne," quod I, "wolde I that here. Me thinketh wonder howe renome shuld as wel knytte a shrewe as a good person. Renome in every degré hath avaunced, yet wyst I never the contrarye. Shulde than renome accorde with a shrewe? It maye not synke in my stomake tyl I here more." "Nowe," quod she, "have I not sayd alwayes that shrewes shul not have the knotte?" "What nedeth," quod I, "to reherse that any more? I wotte wel every wight by kyndely reason shrewes in knyttyng wol eschewe." "Than," quod she, "the good ought thilke knotte to have." "Howe els!" quod I. "It were great harme," quod she, "that the good were weyved and put out of espoire of the knotte, if he it desyred." "O," quod I, "alas, on suche thing to thinke I wene that heven wepeth to se such wronges here ben suffred on erthe. The good ought it to have and no wight els." "The goodnesse," quod she, "of a person may not ben knowe outforth but by renome of the knowers. Wherfore he must be renomed of goodnesse to come to the knot." "So must it be," quod I, "or els al lost that we carpen." "Sothly," quod she, "that were great harme, but if a good man myght have his desyres in servyce of thilke knot and a shrewe to be veyned, and they ben not knowen in general but by lackyng and praysing and in renome. And so by the consequence it foloweth a shrewe to ben praysed and knyt, and a good to be forsake and unknyt." "Ah," quod I tho, "have ye, lady, ben here abouten. Yet wolde I se by grace of our argumentes better declared howe good and bad do acorden by lacking and praysyng. Me thynketh it ayenst kynde." "Nay," quod she, "and that shalt thou se as yerne. These elementes han contraryous qualyties in kynde by whiche they mowe not acorde no more than good and badde; and in qualytees they acorde so that contraries by qualyté acorden by qualyté. Is not erthe drie and water that is next and bytwene th'erthe is wete? Drie and wete ben contrarie and mowen not acorde, and yet this discordaunce is bounde to acorde by cloudes, for bothe elementes ben colde. Right so the eyre that is next the water is wete, and eke it is hotte. This eyre by his hete contraryeth water that is colde, but thilke contrariousty is oned by moysture, for bothe be they moyst. Also the fyre that is next the eyre and it encloseth al about is drie, wherthrough it contraryeth eyre that is wete; and in hete they acorde, for bothe they ben hote. Thus by these acordaunces discordantes ben joyned, and in a maner of acordaunce they acorden by connection that is knyttyng togyther. Of that accorde cometh a maner of melodye that is right noble. Right so good and bad arne contrarie in doynges by lacking and praysyng: good is bothe lacked and praysed of some and badde is bothe lacked and praysed of some. Wherfore their contraryoustie acorde bothe by lackyng and praysing. Than foloweth it, though good be never so mokel praysed, oweth more to ben knyt than the badde; or els bad for the renome that he hath must be taken as wel as the good, and that oweth not." "No, forsothe," quod I. "Wel," quod she, "than is renome no waye to the knot. Lo, foole," quod she, "howe clerkes writen of suche glorie of renome. `O glorie, glorie, thou arte none other thynge to thousandes of folke but a great sweller of eeres.' Many one hath had ful great renome by false opinyon of varyaunt people. And what is fouler than folke wrongfully to ben praysed or by malyce of the people gyltlesse lacked? Nedes shame foloweth therof to hem that with wrong prayseth, and also to the desertes praysed and vylanye and reprofe of hym that disclaundreth.    "Good chylde," quod she, "what echeth suche renome to the conscience of a wyse man that loketh and measureth his goodnesse not by slevelesse wordes of the people but by sothfastnesse of conscience? By God, nothyng. And if it be fayre a mans name be eched by moche folkes praysing and fouler thyng that mo folke not praysen. I sayd to thee a lytel herebeforne that no folke in straunge countreyes nought praysen; suche renome may not comen to their eeres bycause of unknowyng and other obstacles as I sayde: wherfore more folke not praysen, and that is right foule to him that renome desyreth, to wete, lesse folke praisen than renome enhaunce. I trowe the thanke of a people is naught worthe in remembraunce to take, ne it procedeth of no wyse jugement. Never is it stedfast pardurable. It is veyne and fleyng, with wynde wasteth and encreaseth. Trewly, suche glorie ought to be hated. If gentyllesse be a clere thynge renome and glorie to enhaunce, as in reckenyng of thy lynage, than is gentylesse of thy kynne; for why it semeth that gentylesse of thy kynne is but praysynge and renome that come of thyne auncestres desertes: and if so be that praysyng and renome of their desertes make their clere gentyllesse, than mote they nedes ben gentyl for their gentyl dedes and not thou. For of thyselfe cometh not such maner gentylesse praysynge of thy desertes. Than gentyllesse of thyne auncesters, that forayne is to thee, maketh thee not gentyl, but ungentyl and reproved, and if thou contynuest not their gentylesse. And therfore a wyse man ones sayde: `Better is it thy kynne to ben by thee gentyled than thou to glorifye of thy kynnes gentylesse and haste no deserte therof thyselfe.'    "Howe passynge is the beautie of flesshly bodyes? More flyttynge than movable floures of sommer. And if thyne eyen weren as good as the lynx, that maye sene thorowe many stone walles bothe fayre and foule in their entrayles of no maner hewe shulde apere to thy syght that were a foule syght. Than is fayrnesse by feblesse of eyen, but of no kynde. Wherfore thilke shulde be no way to the knot. Whan thilke is went the knotte wendeth after. Lo, nowe at al proves none of al these thynges mowe parfytly ben in understandyng to ben waye to the duryng blysse of the knotte. But nowe, to conclusyon of these maters herkeneth these wordes. Very sommer is knowe from the wynter: in shorter cours draweth the dayes of Decembre than in the moneth of June. The springes of Maye faden and falowen in Octobre. These thinges ben not unbounden from their olde kynde. They have not loste her werke of their propre estate. Men of voluntarious wyl withsytte that hevens governeth. Other thynges suffren thynges paciently to werche. Man, in what estate he be, yet wolde he ben chaunged. Thus by queynt thynges blysse is desyred, and the fruite that cometh of these springes nys but anguys and bytter. Although it be a whyle swete, it maye not be with holde, hastely they departe: thus al daye fayleth thynges that fooles wende. Right thus haste thou fayled in thy first wenyng. He that thynketh to sayle and drawe after the course of the sterre de polo antartico shal he never come northwarde to the contrarye sterre of polus articus; of whiche thynges if thou take kepe, thy first out-waye-goynge prison and exile may be cleped. The grounde falsed underneth and so hast thou fayled. No wyght, I wene, blameth him that stynteth in mysgoyng and secheth redy way of his blisse. Nowe me thynketh," quod she, "that it suffiseth in my shewyng the wayes by digneté rychesse renome and power if thou loke clerely arn no ways to the knotte."   Chapter IX   "Every argument, lady," quod I tho, "that ye han maked in these forenempned maters, me thynketh hem in my ful wytte conceyved; shal I no more, if God wyl, in the contrarye be begyled. But fayne wolde I, and it were your wyl, blysse of the knotte to me were declared. I might fele the better howe my herte myght assente to pursue the ende in servyce as he hath begonne." "O," quod she, "there is a melodye in heven whiche clerkes clepen `armony,' but that is not in brekynge of voyce, but it is a maner swete thing of kyndely werchyng that causeth joye out of nombre to recken, and that is joyned by reason and by wysdome in a quantyté of proporcion of knyttyng. God made al thyng in reason, and in wytte of proporcion of melody we mowe not suffyse to shewe. It is written by great clerkes and wise that in erthly thynges lightly by studye and by travayle the knowynge may be getten. But of suche hevenly melody mokel travayle wol bringe out in knowyng right lytel. Swetenesse of this paradyse hath you ravisshed. It semeth ye slepten, rested from al other diseases, so kyndely is your hertes therin ygrounded. Blysse of two hertes in ful love knytte may not aright ben ymagyned. Ever is their contemplacion in ful of thoughty studye to plesaunce, mater in bringynge, comforte everyche to other. And, therfore, of erthly thinges mokel mater lightly cometh in your lerning. Knowledge of understonding that is nyghe after eye but not so nyghe the covetyse of knyttynge in your hertes. More soveraine desyre hath every wight in lytel herynge of hevenly connynge than of mokel materyal purposes in erthe. Right so it is in propertie of my servauntes that they ben more affyched in sterynge of lytel thynge in his desyre than of mokel other mater lasse in his conscience. This blysse is a maner of sowne delycious in a queynte voyce touched and no dynne of notes. There is none impressyon of breakynge laboure. I canne it not otherwyse nempne for wantynge of privy wordes, but paradyse terrestre ful of delycious melody, withouten travayle in sown, perpetual servyce in ful joye coveyted to endure. Onely kynde maketh hertes in understonding so to slepe that otherwyse may it nat be nempned, ne in other maner names for lykyng swetnesse can I nat it declare. Al sugre and hony, al mynstralsy and melody ben but soote and galle in comparison, by no maner proporcion to reken in respecte of this blysful joye. This armony, this melody, this perdurable joye may nat be in doynge, but betwene hevens and elementes or twey kyndly hertes ful knyt in trouth of naturel understondyng, withouten wenynge and disceit as hevens and planettes, whiche thynges contynually for kyndly accordaunces foryeteth al contrarious mevynges that into passyve diseases may sowne. Evermore it thyrsteth after more werkyng. These thynges in proporcion be so wel joyned that it undoth al thyng whiche into badnesse by any way may be accompted." "Certes," quod I, "this is a thyng precious and noble. Alas, that falsnesse ever or wantrust shulde ever be maynteyned this joye to voyde. Alas, that ever any wretch shulde thorowe wrath or envy janglynge dare make to shove this melody so farre a backe that openly dare it nat ben used. Trewly, wretches ben fulfylled with envy and wrathe and no wight els. Flebring and tales in such wretches dare appere openly in every wightes eare, with ful mouth so charged, mokel malyce moved many innocentes to shende — God wolde their soule therwith were strangled. Lo, trouth in this blysse is hyd and overal under covert him hydeth. He dare nat come a place for waytynge of shrewes. Commenly badnesse goodnesse amaistreth; with myselfe and my soule this joye wolde I bye if the goodnesse were as moche as the nobley in melody." "O," quod she, "what goodnesse may be acompted more in this material worlde? Truly, non. That shalt thou understonde. Is nat every thing good that is contrariant and distroyeng yvel?" "Howe els!" quod I. "Envy, wrathe, and falsnesse ben general," quod she, "and that wot every man beyng in his ryght mynde. The knotte the whiche we have in this blysse is contraryaunt and distroyeth such maner yvels. Ergo, it is good. What hath caused any wight to don any good dede? Fynde me any good, but if this knotte be the chefe cause. Nedes mote it be good that causeth so many good dedes. Every cause is more and worthyer than thynge caused, and in that mores possessyon al thinges lesse ben compted. As the king is more than his people and hath in possessyon al his realme after. Right so the knot is more than al other goodes. Thou myght recken al thynges lasse and that to hym longeth oweth into his mores cause of worshyp and of wyl do turne. It is els rebel and out of his mores defendyng to voyde. Right so of every goodnesse into the knot and into the cause of his worshyp oweth to tourne. And trewly every thyng that hath beyng profytably is good, but nothyng hath to ben more profytably than this knot. Kynges it maintayneth and hem their powers to mayntayne: It maketh mysse to ben amended with good governaunce in doyng. It closeth hertes so togyder that rancour is out thresten. Who that it lengest kepeth, lengest is gladed." "I trowe," quod I, "heretykes and mysse meanyng people hence forwarde wol maintayne this knotte, for therthorough shul they ben maintayned and utterly wol turne and leave their olde yvel understandyng, and knytte this goodnesse and profer so ferre in servyce that name of servauntes myght they have. Their jangles shal cease. Me thynketh hem lacketh mater nowe to alege." "Certes," quod Love, "if they of good wil thus turned, as thou sayst, wolen trewly perfourme, yet shul they be abled party of this blysse to have. And they wol not, yet shul my servauntes the werre wel susteyne in myn helpe of maintenaunce to the ende. And they for their good travayle shullen in rewarde so ben meded, that endelesse joye, body and soule togyther, in this shullen abyden. There is ever action of blysse withouten possyble corrupcion; there is action perpetuel in werke without travayle; there is everlastyng passyfe withouten any of labour. Contynuel plyte, without ceasynge, coveyted to endure. No tonge may tel ne hert may thinke the leest poynte of this blysse."    "God bring me thyder," quod I than. "Contynueth wel," quod she, "to the ende, and thou might not fayle than, for though thou spede not here, yet shal the passyon of thy martred lyfe ben written and radde toforne the great Jupyter, that god is of routhe, an hygh in the holownesse of heven, there he sytte in his trone: and ever thou shalt forwarde ben holden amonge al these hevyns for a knyght that mightest with no penaunce ben discomfyted. He is a very martyr that lyvyngly goynge is gnawen to the bones." "Certes," quod I, "these ben good wordes of comforte; a lytel myne herte is rejoyced in a mery wyse." "Ye," quod she, "and he that is in heven felyth more joye than whan he firste herde therof speke." "So it is," quod I, "but wyst I the sothe that after disease comforte wolde folowe with blysse, so as ye have often declared, I wolde wel suffre this passyon with the better chere, but my thoughtful sorowe is endelesse to thinke howe I am cast out of a welfare, and yet dayneth not this yvel none herte none hede to mewarde throwe which thynges wolde greatly me by wayes of comforte disporte to weten in myselfe a lytel with other me ben ymoned; and my sorowes peysen not in her balaunce the weyght of a peese. Slynges of her daunger so hevyly peysen, they drawe my causes so hye, that in her eyen they semen but lyght and right lytel."    "O, for," quod she, "heven with skyes that foule cloudes maken and darke wethers with gret tempestes and huge, maketh the mery dayes with softe shynyng sonnes. Also the yere with draweth floures and beautie of herbes and of erth. The same yeres maketh springes and jolyté in Vere so to renovel with peynted coloures, that erthe semeth as gay as heven. Sees that blasteth and with wawes throweth shyppes, of whiche the lyvyng creatures for great peryl for hem dreden. Right so the same sees maketh smothe waters and golden saylyng and comforteth hem with noble haven that firste were so ferde. Hast thou not," quod she, "lerned in thy youth, that Jupyter hath in his warderobe bothe garmentes of joye and of sorowe? What wost thou howe soone hewol turne of thee the garment of care, and clothe thee in blysse? Pardé, it is not ferre fro thee. Lo, an olde proverbe aleged by many wyse: `Whan bale is greatest than is bote a nye bore.' Wherof wylte thou dismaye? Hope wel and serve wel, and that shal thee save, with thy good byleve."    "Ye, ye," quod I, "yet se I not by reason howe this blysse is comyng — I wote it is contyngent. It may fal on other." "O," quod she, "I have mokel to done to clere thyne understandyng and voyde these errours out of thy mynde. I wol prove it by reason thy wo may not alway enduren. Every thyng kyndely," quod she, "is governed and ruled by the hevenly bodyes, whiche haven ful werchynge here on erthe, and after course of these bodyes, al course of your doynges here ben governed and ruled by kynde.    "Thou wost wel by cours of planettes al your dayes proceden, and to everich of synguler houres be enterchaunged stondmele about, by submytted worchyng naturally to suffre, of whiche changes cometh these transitory tymes that maketh revolvyng of your yeres thus stondmele. Every hath ful might of worchynge, tyl al seven han had her cours about. Of which worchynges and possessyon of houres the dayes of the weke have take her names after denomination in these seven planettes. Lo, your Sonday gynneth at the first hour afternoon on the Saturday, in whiche hour is than the sonne in ful might of worchyng, of whom Sonday taketh his name. Next him foloweth Venus and after Mercurius, and than the Moone, so than Saturnus after whom Jovis, and than Mars, and ayen than the Sonne, and so forth, be twenty-four houres togider, in whiche hour gynnyng in the seconde day stante the Moone, as maister for that tyme to rule, of whom Monday taketh his name. And this course foloweth of al other dayes generally in doyng. This course of nature of these bodyes chaungyng stynten at a certayne terme, lymytted by their first kynde. And of hem al governementes in this elemented worlde proceden, as in springes, constellacions, engendrures, and al that folowen kynde and reson. Wherfore the course that foloweth sorowe and joy, kyndely moten entrechangen their tymes, so that alway on wele as alway on wo may not endure. Thus seest thou appertly thy sorowe into wele mote ben chaunged; wherfore in suche case to better syde evermore enclyne thou shuldest. Trewly, next the ende of sorowe anon entreth joy. By maner of necessyté it wol ne may non other betyde, and so thy contingence is disproved. If thou holde this opinion any more, thy wyt is right leude. Wherfore in ful conclusyon of al this, thilke Margaryte thou desyrest hath ben to thee dere in thy herte, and for her hast thou suffred many thoughtful diseases, herafter shal be cause of mokel myrth and joye, and loke howe glad canste thou ben, and cease al thy passed hevynesse with manyfolde joyes. And than wol I as blythly here thee speken thy myrthes in joy as I nowe have yherde thy sorowes and thy complayntes. And if I mowe in aught thy joye encrease, by my trouthe, on my syde shal nat be leaved for no maner traveyle that I with al my myghtes right blythly wol helpe, and ever ben redy you bothe to plese." And than thanked I that lady with al goodly maner that I worthely coude, and trewly I was greatly rejoysed in myne hert of her fayre behestes, and proferd me to be slawe, in al that she me wolde ordeyne, while my lyfe lested.   Chapter X   "Me thynketh," quod I, "that ye have right wel declared, that way to the knot shuld not ben in none of these disprovynge thynges, and nowe order of our purpose this asketh, that ye shulde me shewe if any way be thyther, and whiche thilke way shulde ben, so that openly maye be sey the verry hye waye in ful confusyoun of these other thynges."    "Thou shalt," quod she, "understande that one of thre lyves (as I fyrst sayd) every creature of mankynde is sprongen, and so forth procedeth. These lyves ben thorowe names departed in thre maner of kyndes, as bestiallyche, manlyche, and resonablyche, of whiche two ben used by flesshely body, and the thirde by his soule. Bestial among resonables is forboden in every lawe and every secte, bothe in Christen and other, for every wight dispyseth hem that lyveth by lustes and delytes, as him that is thral and bounden servaunt to thynges right foule. Suche ben compted werse than men; he shal nat in their degré ben rekened ne for suche one alowed. Heritykes, sayne they, chosen lyfe bestial, that voluptuously lyven, so that (as I first sayde to thee) in manly and resonable lyvenges, our mater was to declare. But manly lyfe in lyveng after flesshe or els flesshly wayes to chese may nat blysse in this knotte be conquered, as by reason it is proved. Wherfore by resonable lyfe he must nedes it have, sithe a way is to this knotte, but nat by the firste tway lyves, wherfore nedes mote it ben to the thirde. And for to lyve in flesshe but nat after flessh is more resonablich than man lyche rekened by clerkes. Therfore howe this waye cometh in I wol it blythely declare.     "Se nowe," quod she, "that these bodily goodes of manliche lyvenges yelden soroufully stoundes and smertande houres. Whoso wele remembre him to their endes, in their worchinges they ben thoughtful and sorie. Right as a bee that hath hadde his hony anone at his flyght begynneth to stynge; so thilke bodily goodes at the laste mote awaye, and than stynge they at her goynge, wherthrough entreth and clene voydeth al blisse of this knot."    "Forsothe," quod I, "me thynketh I am wel served in shewyng of these wordes. Although I hadde lytel in respecte amonge other great and worthy, yet had I a faire parcel as me thought for the tyme in forthering of my sustenauce whiche, while it dured, I thought me havynge mokel hony to myne estate. I had richesse suffisauntly to weyve nede; I had dignité to be reverenced in worship. Power me thought that I had to kepe fro myne enemyes and me semed to shyne in glorie of renome as manhode asketh in meane. For no wight in myne admynistration coude non yvels ne trechery by sothe cause on me putte. Lady, yourselve weten wel that of tho confederacies maked by my soverayns I nas but a servaunt, and yet mokel meane folke wol fully ayenst reason thilke maters maynteyne, in whiche mayntenaunce glorien themselfe; and as often ye haven sayde therof ought nothynge in yvel to be layde to mewardes, sythen as repentaunt I am tourned, and no more I thynke, neither tho thynges ne none suche other to sustene but utterly distroye without medlynge maner in al my mightes. Howe am I nowe caste out of al swetnesse of blysse and myschevously stongen my passed joy? Soroufully muste I bewayle and lyve as a wretche.    "Every of tho joyes is tourned into his contrary: For richesse nowe have I poverté, for dignité, nowe am I enprisoned. Instede of power, wretchednesse I suffre, and for glorye of renome I am nowe dispised and foulych hated. Thus hath farn fortune, that sodaynly am I overthrowen and out of al welth dispoyled. Trewly, me thynketh this way in entre is right harde. God graunt me better grace er it be al passed. The other way, ladye, me thought right swete." "Nowe certes," quod Love, "me lyst for to chide. What ayleth thy darke dulnesse? Wol it nat in clerenesse ben sharped? Have I nat by many reasons to the shewed suche bodily goodes faylen to yeve blysse, their might so ferforthe wol nat stretche? Shame," quod she, "it is to say thou lyest in thy wordes. Thou ne hast wyst but right fewe that these bodily goodes had al atones. Commenly they dwellen nat togider. He that plenté hath in riches, of his kynne is ashamed; another of lynage right noble and wel knowe; but povert him handleth, he were lever unknowe. Another hath these, but renome of peoples praysyng may he nat have. Overal he is hated and defamed of thynges right foule. Another is faire and semely, but dignité him fayleth, and he that hath dignyté is croked or lame or els misshapen and fouly dispysed. Thus partable these goodes dwellen commenly; in one houshold ben they but sylde. Lo, howe reetched is your truste on thyng that wol nat accorde. Me thinketh thou clepest thilke plyte thou were in selynesse of fortune, and thou sayest for that the selynesse is departed, thou arte a wretch. Than foloweth this upon thy wordes: every soule resonable of man may nat dye, and if dethe endeth selynesse and maketh wretches, as nedes of fortune maketh it an ende. Than soules after dethe of the body in wretchednesse shulde lyven. But we knowe many that han geten the blysse of heven after their dethe. Howe than may this lyfe maken men blysful, that whan it passeth it yeveth no wretchednesse, and many tymes blysse, if in this lyfe he con lyve as he shulde? And wolte thou acompt with fortune, that nowe at the first she hath done thee tene and sorowe? If thou loke to the maner of al glad thynges and sorouful, thou mayst nat nay it, that yet, and namely nowe, thou standest in noble plyte in a good ginnyng with good forth goyng herafter. And if thou wene to be a wretch, for such welth is passed, why than art thou nat wel fortunate for badde thynges and anguys wretchednesse ben passed? Art thou nowe come first in to the hostry of this lyfe, or else the both of this worlde? Art thou nowe a sodayne gest into this wretched exile? Wenest there be any thynge in this erthe stable? Is nat thy first arest passed that brought thee in mortal sorowe? Ben these nat mortal thynges agon with ignorance of beestial wyt and hast receyved reason in knowyng of vertue? What comforte is in thy hert? The knowinge sykerly in my servyce be grounded. And woste thou nat wel as I said that deth maketh ende of al fortune? What than? Standest thou in noble plyte, lytel hede or reckyng to take, if thou let fortune passe dying, or els that she fly whan her lyst, now by thy lyve? Pardy, a man hath nothyng so lefe as his lyfe, and for to holde that he doth al his cure and dilygent traveyle. Than say I thou art blysful and fortunat sely, if thou knowe thy goodes that thou hast yet be loved whiche nothynge may doute, that they ne ben more worthy than thy lyfe." "What is that?" quod I. "Good contemplation," quod she, "of wel doing in vertue in tyme comyng, bothe in plesaunce of me and of thy Margarit peerl. Hastely thyn hert in ful blysse with her shalbe eased. Therfore, dismay thee nat. Fortune in hate grevously ayenst thy bodily person, ne yet to gret tempest hath she nat sent to thee, sithen the holdyng cables and ankers of thy lyfe holden by knyttyng so faste that thou discomforte thee nought of tyme that is now, ne dispayre thee not of tyme to come, but yeven thee comforte in hope of wel doyng and of gettyng agayne the double of thy lesyng with encreasyng love of thy Margarite perle therto. For this hyderto thou hast had al her ful daunger, and so thou myght amende al that is mysse, and al defautes that somtyme thou dyddest, and that now in al thy tyme to that ilke Margaryte in ful servyce of my lore thyne herte hath contynued, wherfore she ought moche the rather enclyne fro her daungerous sete. These thynges ben yet knyt by the holdyng anker in thy lyve, and holden mote they. Lo God, I pray al these thynges at ful ben performed. For whyle this anker holdeth I hope thou shalte safely escape, and whyle thy trewe meanyng servyce aboute bringe, in dispyte of al false meaners, that thee of newe haten; for in this trewe servyce thou arte nowe entred."    "Certayn," quod I, "amonge thynges I asked a question, whiche was the way to the knot. Trewly, lady, howe so it be I tempt you with questions and answers in spekyng of my first service, I am nowe in ful purpose in the pricke of the hert, that thilke service was an enprisonment and alway bad and naughty, in no maner to be desyred. Ne that in gettyng of the knot may it nothyng aveyle. A wyse gentyl hert loketh after vertue and none other bodily joyes alone. And bycause to forne this in tho wayes I was sette, I wote wel myselfe I have erred and of the blysse fayled, and so out of my way hugely have I ron." "Certes," quod she, "that is sothe, and there thou hast myswent, eschewe the pathe from hens forwarde, I rede. Wonder I trewly why the mortal folke of this worlde seche these wayes outforth, and it is proved in yourselfe. Lo, howe ye ben confounded with errour and folly. The knowing of very cause and way is goodnesse and vertue. Is there any thynge to thee more precious than thyselfe? Thou shalt have in thy power that thou woldest never lese and that in no way may be taken fro thee, and thilke thyng is that is cause of this knot. And if dethe mowe it nat reve more than an erthly creature, thilke thynge than abydeth with thyselfe soule. And so our conclusion to make suche a knot thus getten, abydeth with this thynge and with the soule, as long as they last. A soule dieth never. Vertu and goodnesse evermore with the soule endureth, and this knot is perfite blysse. Than this soule in this blysse endlesse shal enduren. Thus shul hertes of a trewe knot ben eased; thus shul their soules ben pleased; thus perpetually in joye shul they synge." "In good trouth," quod I, "here is a good beginnyng, yeve us more of this way." Quod she, "I said to thee nat longe sithen, that resonable lyfe was one of thre thynges and it was proved to the soule.   Chapter XI   "Every soule of reason hath two thynges of steryng lyfe, one in vertue and another in the bodily workynge. And whan the soule is the maister over the body, than is a man maister of himselfe. And a man to be a maister over himselfe lyveth in vertue and in goodnesse. And as reson of vertue techeth, so the soule and the body worching vertue togider lyven resonable lyfe, whiche clerkes clepen felycité in lyveng. And therin is the hye way to this knot. These olde philosophers, that hadden no knowing of divine grace of kyndly reason alone, wenden that of pure nature, withouten any helpe of grace, me might have yshoned th'other lyvenges. Resonably have I lyved; and for I thynke herafter, if God wol (and I have space) thilke grace after my leude knowyng declare, I leave it as at this tyme. But, as I said, he that outforth loketh after the wayes of this knot, connyng with whiche he shulde knowe the way inforth, slepeth for the tyme. Wherfore, he that wol this way knowe must leave the lokyng after false wayes outforth, and open the eyen of his conscience and unclose his herte. Seest nat he that hath trust in the bodily lyfe is so besy bodily woundes to anoynt, in keping from smert (for al out may they nat be healed), that of woundes in his true understanding he taketh no hede. The knowing evenforth slepeth so harde, but anon as in knowing a wake than gynneth the prevy medicines for healyng of his trewe entent, inwardes lightly healeth conscience if it be wel handled. Than must nedes these wayes come out of the soule by steryng lyfe of the body, and els maye no man come to perfyte blysse of this knotte. And thus by this waye he shal come to the knotte and to the perfyte selynesse that he wende have had in bodily goodes outforth." "Ye," quod I "shal he have both knot, riches, power, dignité, and renome in this maner waye?" "Ye," quod she, "that shal I shewe thee. Is he nat riche that hath suffisaunce, and hath the power that no man may amaistrien? Is nat great dignité to have worshyp and reverence? And hath he nat glorie of renome whose name per- petual is duryng, and out of nombre in comparation?" "These be thynges that men wenen to getten outforth," quod I. "Ye," quod she, "they that loken after a thynge that nought is, therof, in al ne in partie, longe mowe they gapen after." "That is sothe," quod "Therfore," quod she, "they that sechen golde in grene trees and wene to gader precious stones amonge vynes, and layne her nettes in mountayns to fysshe, and thinken to hunt in depe sees after hart and hynde, and sechen in erth thilke thynges that sur- mounteth heven — what may I of hem say? but folysshe ignoraunce mysledeth wandring wretches by uncouth wayes that shulden be forleten, and maketh hem blynde fro the right pathe of trewe way that shulde ben used. Therfore, in general, errour in mankynde departeth thilke goodes by mysse sechyng, whiche he shulde have hole and he sought by reason. Thus goth he begyled of that he sought. In his hode men have blowe a jape." "Nowe," quod I, "if a man be vertuous and al in vertue lyveth, howe hath he al these thynges?" "That shal I proven," quod she. "What power hath any man to let another of lyveng in vertue? For prisonment or any other disese, if he take it paciently, discomfiteth he nat. The tyrant over his soule no power maye have. Than hath that man so tourmented suche power, that he nyl be discomfit. Ne overcome may he nat ben, sithen pacience in his soule overcometh and is nat overcomen. Suche thyng that may nat be a maistred, he hath nede to nothing, for he hath suffisaunce ynowe to helpe himselfe. And thilke thyng that thus hath power and suffysance, and no tyrant may it reve, and hath dignité to sette at nought al thynges, here it is a great dignité that deth may a maistry. Wherfore, thilke power and suffisaunce so enclosed with dignité by al reson renome must have. This is thilke riches with suffisance ye shulde loke after: this is thilke worshipful dignité ye shulde coveyt; this is thilke power of myght, in whiche ye shulde truste. This is the ilke renome of glorie that endlesse endureth, and al nys but substaunce in vertuous lyveng." "Certes," quod I, "al this is sothe, and so I se wel that vertue with ful gripe encloseth al these thynges. Wherfore, in sothe I may saye by my trouth, vertue of my Margarite brought me first in to your service, to have knyttyng with that jewel, nat sodayn longynges ne folkes smale wordes, but onely our conversa- tion togider. And than I seinge th'entent of her trewe menyng with florisshing vertue of pacience that she used nothynge in yvel to quyte the wicked leasynges that false tonges ofte in her have layde, I have sey it myselfe, goodly foryevenesse hath spronge out of her hert. Unité and accorde above al other thinges she desyreth in a good meke maner, and suffereth many wicked tales.    "Trewly, lady, to you it were a gret worship that suche thynges by due chastysment were amended." "Ye," quod she, "I have thee excused. Al suche thynges as yet mowe nat be redressed: thy Margarites vertue I commende wel the more that paciently suche anoyes suffreth. David kyng was meke and suffred mokel hate and many yvel speches. No dispite ne shame that his enemys him deden might nat move pacience out of his herte, but ever in one plyte mercy he used. Werfore God Himselfe toke rewarde to the thynges and theron suche punysshment let fal. Trewly, by reason it ought be ensample of drede to al maner peoples myrth. A man vengeable in wrath no governance in punisshment ought to have. Plato had a cause his servant to scoure, and yet cleped he his neighbour to performe the doynge; himselfe wolde nat, lest wrath had him a maistred, and so myght he have layde on to moche. Evermore grounded vertue sheweth th'entent fro within. And trewly I wotte wel for her goodnesse and vertue thou hast desyred my service to her plesance wel the more and thyselfe therto fully haste profered." "Good lady," quod I, "is vertue the hye waye to this knot that long we have yhandled?" "Ye for soth," quod she, "and without vertue goodly this knot may nat be goten." "Ah, nowe I se," quod I, "howe vertu in me fayleth, and I as a seer tre without burjonyng or frute alwaye welke, and so I stonde in dispeyre of this noble knot for vertue in me hath no maner workynge. A wydewhere aboute have I traveyled." "Peace," quod she, "of thy first way thy traveyle is in ydel, and as touchynge the seconde way, I se wel thy meanyng. Thou woldest conclude me if thou coudest bycause I brought thee to service, and every of my servantes I helpe to come to this blysse, as I sayd here beforne. And thou saydest thyselfe thou mightest nat be holpen as thou wenyst, bycause that vertue in thee fayleth. And this blysse perfitly without vertue maye nat be goten, thou wenest of these wordes contradiction to folowe. Pardé, at the hardest I have no servant but he be vertuous in dede and thought. I brought thee in my service, yet arte thou nat my servant. But I say thou might so werche in vertue herafter that than shalt thou be my servaunt, and as for my servant acompted. For habyte maketh no monke, ne wearynge of gylte spurres maketh no knyght. Neverthelater in conforte of thyne herte, yet wol I otherwyse answere." "Certes, lady," quod I tho, "so ye must nedes, or els I had nyghe caught suche a cordiacle for sorowe, I wotte it wel I shulde it never have recovered. And therfore nowe I praye to enforme me in this, or els I holde me without recoverye. I may nat long endure tyl this lesson be lerned and of this myschefe the remedy knowen." "Nowe," quod she, "be nat wrothe, for there is no man on lyve that maye come to a precious thyng longe coveyted but he somtyme suffre teneful diseases, and wenyst thy selfe to ben unlyche to al other? That maye nat ben. And with the more sorowe that a thynge is getten, the more he hath joye the ilke thyng afterwardes to kepe, as it fareth by chyldren in schole, that for lernynge arne beaten whan their lesson they foryetten. Commenly, after a good disciplynyng with a yerde, they kepe right wel doctryne of their schole."   Chapter XII   Right with these wordes on this lady I threwe up myne eyen to se her countenaunce and her chere, and she, aperceyvyng this fantasye in myne herte, gan her semblaunt goodly on me caste and sayde in this wyse.    "It is wel knowe, bothe to reason and experience in doynge every actyve worcheth on his passyve, and whan they ben togider actyve and passyve ben ycleaped by these philosophers. If fyre be in place chafynge thynge able to be chafed or hete and thilke thynges ben sette in suche a distaunce that the one may werche, the other shal suffre. Thilke Margarite thou desyrest is ful of vertue and able to be actyve in goodnesse. But every herbe sheweth his vertue outforthe from within. The sonne yeveth lyght that thynges may be sey. Every fyre heteth thilke thyng that it neighed and it be able to be hete. Vertue of this Margarite outforth wercheth, and nothynge is more able to suffre worching or worke catche of the actyfe, but passyfe of the same actyfe, and no passyfe to vertues of this Margaryte, but thee, in al my donet can I fynde. So that her vertue muste nedes on thee werche in what place ever thou be, within distaunce of her worthynesse, as her very passyfe thou arte closed. But vertue may thee nothynge profyte, but thy desyre be perfourmed and al thy sorowes ceased. Ergo, through werchynge of her vertue thou shalte easely ben holpen and driven out of al care, and welcome to this longe by thee desyred." "Lady," quod I, "this is a good lesson in gynnyng of my joye. But wete ye wel, forsothe, thoughe I suppose she have moche vertue, I wolde my spousayle were proved, and than maye I lyve out of doute and rejoyce me greatly in thynkyng of tho vertues so shewed." "I herde thee say," quod she, "at my begynnyng whan I receyved thee firste for to serve, that thy jewel thilke Margaryte thou desyrest was closed in a muskle with a blewe shel." "Ye, forsothe," quod I, "so I sayd, and so it is." "Wel," quod she, "everything kyndly sheweth it selfe: this jewel, closed in a blewe shel, by excellence of coloures sheweth vertue from within, and so every wight shulde rather loke to the propre vertue of thynges than to his forayne goodes. If a thyng be engendred of good mater, comenly and for the more parte, it foloweth, after the congelement, vertue of the first mater, and it be not corrupt with vyces, to procede with encrease of good vertues: eke right so it fareth of badde. Trewly, great excellence in vertue of lynage, for the more parte, discendeth by kynde to the successyon in vertues to folowe. Wherfore I saye, the colours of every Margarit sheweth from within the fynesse in vertue. Kyndely heven, whan mery wether is a lofte, apereth in mannes eye of coloure in blewe, stedfastnesse in peace betokenyng within and without. Margaryte is engendred by hevenly dewe and sheweth in itselfe by fynenesse of coloure whether the engendrure were maked on morowe or on eve: thus sayth kynde of this perle. This precious Margaryte that thou servest sheweth itselfe discended by nobley of vertue from this hevenlych dewe, norisshed and congeled in mekenesse, that mother is of al vertues, and by werkes that men sene withouten, the signyfication of the coloures ben shewed, mercy and pytie in the herte, with peace to al other. And al this is yclosed in a muskle, who so redily these vertues loken. Al thyng that hath soule is reduced into good by meane thynges as thus: Into God man is reduced by soules resonable, and so forthe beestes or bodyes that mowe not moven after place ben reduced into manne by beestes meve that movyn from place to place. So that thilke bodyes that han felynge soules and move not from places holden the lowest degree of soulynge thynges in felynge, and suche ben reduced into man by meanes. So, it foloweth, the muskle, as mother of al vertues, halte the place of mekenesse, to his lowest degree discendeth downe of heven, and there, by a maner of virgyne engendrure, arne these Margarytes engendred and afterwarde congeled. Made not mekenesse so lowe the hye heven to enclose and catche out therof so noble a dewe, that after congelement a Margaryte, with endelesse vertue and everlastyng joy, was with ful vessel of grace yeven to every creature that goodly wolde it receyve?" "Certes," quod I, "these thynges ben right noble. I have er this herde these same sawes." "Than," quod she, "thou woste wel these thynges ben sothe?" "Ye, forsothe," quod I, "at the ful." "Nowe," quod she, "that this Margaryte is ful of vertue it is wel proved, wherfore some grace some mercy amonge other vertues, I wotte ryght wel, on thee shal discende?" "Ye," quod I, "yet wolde I have better declared vertues in this Margaryte kyndely to ben grounded." "That shal I shew thee," quod she, "and thou woldest it lerne?" "Lerne?" quod I, "what nedeth suche wordes? Wete ye nat wel, lady, yourselfe that al my cure, al my dyligence, and al my might have turned by your counsayle in plesaunce of that perle? Al my thought and al my studye, with your helpe, desyreth in worshyppe thilke jewel to encrease al my travayle and al my besynesse in your servyce, this Margaryte to gladde in somehalve. Me were leaver her honour, her pleasaunce, and her good chere thorowe me for to be mayntayned and kepte, and I of suche thynge in her lykynge to be cause, than al the welthe of bodyly goodes ye coude recken. And wolde never God, but I put myselfe in great jeoperdye of al that I wolde, that is nowe no more but my lyfe alone, rather than I shulde suffre thylke jewel in any poynte ben blemisshed as ferre as I may suffre and with my mightes stretche." "Suche thyng," quod she, "maye mokel further thy grace, and thee in my servyce avaunce. But nowe," quod Love, "wylte thou graunte me thilke Margaryte to ben good?" "O good God," quod I, "why tempte ye me and tene with suche maner speche? I wolde graunt that thoughe I shulde anone dye and by my trouthe fyght in the quarel if any wight wolde coutreplede. It is so moche the lyghter," quod Love, "to prove our entent."    "Ye," quod I, "but yet wolde I here howe ye wolde prove that she were good by reasonable skyl, that it mowe not ben denyed. For althoughe I knowe, and so dothe many other, manyfolde goodnesse and vertue in this Margaryte ben printed, yet some men there ben that no goodnesse speken. And wherever your wordes ben herde and your reasons ben shewed, suche yvel spekers, lady, by auctorité of your excellence shullen be stopped and ashamed. And more, they that han none acquayntaunce in her persone, yet mowe they knowe her vertues and ben the more enfourmed in what wyse they mowe sette their hertes whan hem lyste into your servyce any entré make. For trewly, al this to begynne, I wote wel myselfe that thilke jewel is so precious perle, as a womanly woman in her kynde, in whome of goodnesse of vertue and also of answerynge shappe of lymmes and fetures so wel in al poyntes acordyng, nothynge fayleth. I leve that kynde her made with great studye, for kynde in her person nothyng hath foryet, and that is wel sene. In every good wyghtes herte she hath grace of commendyng and of vertuous praysyng. Alas, that ever kynde made her deedly, save onely in that I wot wel that Nature in fourmynge of her in nothynge hath erred."   Chapter XIII   "Certes," quod Love, "thou haste wel begonne and I aske thee this questyon: Is not, in general, every thynge good?" "I not," quod I. "No," quod she, "saw not God every thynge that He made and werne right good?" "Than is wonder," quod I, "howe yvel thynges comen a place, sythen that al thynges weren right good." "Thus," quod she, "I wol declare everyche qualyté and every action and every thyng that hath any maner of beynge, it is of God, and God it made, of Whom is al goodnesse and al beyng. Of Him is no badnesse. Badde to be is naught; good to be is somwhat, and therfore good and beyng is one in understandyng." "Howe may this be?" quod I, "for often han shrewes me assailed, and mokel badnesse therin have I founden, and so me semeth bad to be somwhat in kynde." "Thou shalt," quod she, "understande that suche maner badnesse whiche is used to purifye wronge doers is somwhat, and God it made and beyng hath. And that is good. Other badnesse no beyng hath utterly. It is in the negatyve of somwhat, and that is naught and nothyng beyng. The parties essencial of beyng arne sayd in double wyse, as that it is, and these parties ben founde in every creature. For al thyng, a this halfe the first beyng, is beyng through partycipacion, takyng partie of beyng, so that in every creature is difference bytwene beynge and of him through whom it is and his own beyng. Right as every good is a maner of beyng, so is it good thorowe beyng, for it is naught other to be. And every thyng though it be good is not of himselfe good, but it is good by that it is ordynable to the great goodnesse. This dualyte after clerkes determission is founden in every creature, be it never so syngle of onhed." "Ye," quod "but there as it is ysayde that God saw everythynge of his makyng, and were right good, as yourselfe sayd to me not longe tyme sythen, I aske whether every creature is ysayde good throughe goodnesse unfourmed eyther els fourmed, and afterwarde if it be accepte utterly good?" "I shal say thee," quod she, "these great passed clerkes han devyded good into good beyng alone, and that is nothynge but good. For nothynge is good in that wyse but God. Also in good by partycipacion, and that is ycleped good, for farre fette and representatyve of goodly goodnesse, and after this manyfolde good is sayd, that is to saye, good in kynde and good in gendre, and good of grace, and good of joy. Of good in kynde Austen saythe, `al that ben ben good.' But peraunter thou woldest wete whether of hemselfe it be good or els of anothers goodnesse, for naturel goodnesse of every substaunce is nothing els than his substancial beyng, whiche is ycleaped goodnesse after comparyson that he hath to his first goodnesse, so as it is inductatife by meanes into the first goodnesse. Boece sheweth this thynge at the ful that this name `good' is, in general, name in kynde, as it is comparysoned generally to his principal ende, whiche is God, knotte of al goodnesse. Every creature cryeth `God us made,' and so they han ful apeted to thilke God by affection suche as to hem longeth. And in this wyse al thynges ben good of the gret God, whiche is good alone." "This wonder thyng," quod I, "howe ye have by many reasons proved my first waye to be errour and misgoyng, and cause of badnesse and feble menynge in the grounde ye aleged to be roted. Whence is it that suche badnesse hath springes, sythen al thynges thus in general ben good, and badnesse hath no beyng, as ye have declared? I wene, if al thynges ben good, I might than with the first way in that good have ended, and so by goodnesse have comen to blysse in your servyce desyred." "Al thyng," quod she, "is good by beyng in partycipacion out of the firste goodnesse, whiche goodnesse is corrupte by badnesse and badde-meanyng maners. God hath in good thynges that they ben good by beyng, and not in yvel, for there is absence of rightful love. For badnesse is nothynge but onely yvel wyl of the user and through giftes of the doer wherfore at the gynnyng of the worlde every thyng by himselfe was good, and in unyversal they werne right good. An eye or a hande is fayrer and betterer in a body sette in his kyndely place than from the body discevered. Everythyng in his kyndly place being kyndly good dothe werche, and out of that place voyded it dissolveth and is defouled himselve. Our noble God, in glyterande wyse, by armony this worlde ordeyned as in purtreytures storied with colours medled, in whiche blacke and other derke coloures commenden the golden and the asured paynture. Every putte in kyndely place, one besyde another, more for other glytereth: ryght so lytle fayre maketh right fayre more glorious, and right so of goodnesse and of other thynges in vertue. Wherfore, other badde and not so good perles as this Margaryte that we han of this matier yeven by the ayre lytel goodnesse and lytel vertue, ryght mokel goodnesse and vertue in thy Margaryte to ben proved in shynynge wyse to be founde and shewed. Howe shulde ever goodnesse of peace have ben knowe but if unpeace somtyme reigne and mokel yvel wrothe? Howe shulde mercy ben proved and no trespeace were by due justifycacion to be punysshed? Therfore grace and goodnesse of a wight is founde the sorouful hertes in good meanynge to endure ben comforted; unyté and acorde bytwene hertes knytte in joye to abyde. What, wenest thou I rejoyce or els accompte hym amonge my servauntes that pleaseth Pallas in undoynge of Mercurye, albeit that to Pallas he be knytte by tytle of lawe, not accordyng to reasonable conscience, and Mercurie in doynge have grace to ben suf- fered? Or els hym that weneth the moone for fayrenesse of the eve sterre? Lo, otherwhyle by nyghtes, lyght of the moone greatly comforteth in derke thoughtes and blynde. Understandyng of love yeveth great gladnesse. Whoso lyste not byleve whan a sothe tale is shewed adewe and a deblys his name is entred. Wyse folke and worthy in gentyllesse, bothe of vertue and of lyvynge, yeven ful credence in sothnesse of love with a good hert, thereas good evydence or experyence in doynge sheweth not the contrarye. Thus mightest thou have ful prefe in thy Margarytes goodnesse, by commendement of other jewels badnesse and yvelnesse in doyng. Stoundemele dis- eases yeveth several houres in joye."    "Nowe by my trouthe," quod I, "this is wel declared that my Margaryte is good, for sythen other ben good, and she passeth manye other in goodnesse and vertue, wherthroughe by maner necessarye she muste be good. And goodnesse of this Margaryte is no thynge els but vertue, wherfore she is vertuous. And if there fayled any vertue in any syde, there were lacke of vertue. Badde nothynge els is, ne may be, but lacke and wante of good and goodnesse, and so shulde she have that same lacke, that is to saye, badde, and that maye not be, for she is good, and that is good, methynketh al good. And so by consequence, me semeth vertuous and no lacke of vertue to have. But the sonne is not knowe but he shyne, ne vertuous herbes but they have her kynde werchynge ne vertue, but it stretche in goodnesse or profyte to another, is no vertue. Than, by al wayes of reason, sythen mercy and pytie ben moste commended amonge other vertues, and they myght never ben shewed refresshement of helpe and of comforte, but nowe at my moste nede and that is the kynde werkynge of these vertues; trewly, I wene I shal not varye from these helpes.    "Fyre, and if he yeve none heate, for fyre is not demed. The sonne, but he shyne, for sonne is not accompted. Water, but it wete, the name shal ben chaunged. Vertue but it werche of goodnesse dothe it fayle, and into his contrarye the name shal ben reversed. And these ben impossyble, wherfore the contradictorie that is necessarye, nedes muste I leve."    "Certes," quod she, "in thy person and out of thy mouthe these wordes lyen wel to ben said and in thyne understandyng to be leved as in entent of this Margaryte alone. And here nowe my speche in conclusyon of these wordes.   Chapter XIV   "In these thinges," quod she, "that me lyst nowe to shewe openly, shal be founde the mater of thy sicknesse, and what shal ben the medicyn that may be thy sorowes lysse and comfort, as wel thee as al other that amysse have erred and out of the way walked, so that any drope of good wyl in amendement ben dwelled in their hertes. Proverbes of Salomon openly teacheth howe somtyme an innocent walkyd by the way in blyndnesse of a derke night, whom mette a woman (if it be lefely to saye) as a strumpet arayed redily purveyed in turnynge of thoughtes with veyne janglynges, and of rest inpacient, by dissymulacion of my termes, sayeng in this wyse: `Come and be we dronken of our swete pappes; use we coveytous collynges.' And thus drawen was this innocent as an oxe to the larder." "Lady," quod I, "to me this is a queynte thynge to understonde. I praye you, of this parable declare me the entent." "This innocent," quod she, "is a scholer lernynge of my lore in sechyng of my blysse, in whiche thynge the daye of his thought turnyng enclyneth into eve, and the sonne, of very lyght faylinge, maketh derke nyght in his connynge. Thus in derknesse of many doutes he walketh, and for blyndenesse of understandynge, he ne wote in what waye he is in. Forsothe, suche one may lightly ben begyled. To whome came love fayned, not clothed of my lyvery, but unleful lustye habyte, with softe speche and mery, and with fayre honyed wordes heretykes and misse-menynge people skleren and wymplen their errours. Austen wytnesseth of an heretyke that, in his first begynnynge, he was a man right experte in resones and swete in his wordes, and the werkes miscorden. Thus fareth fayned love in her firste werchynges. Thou knowest these thynges for trewe. Thou haste hem proved by experience, somtyme in doyng to thyne owne person, in whiche thyng thou hast founde mater of mokel disease. Was not fayned love redily purveyed, thy wyttes to catche and tourne thy good thoughtes? Trewly, she hath wounded the conscience of many with florisshynge of mokel janglyng wordes, and goodworthe thanked I it for no glose. I am gladde of my prudence thou haste so manly her veyned. To me arte thou moche holden that in thy kynde course of good meanyng I returne thy mynde. I trowe ne had I shewed thee thy Margaryte, thou haddest never returned. Of first in good parfyte joye was ever fayned love impacient, as the water of Syloe whiche evermore floweth with stylnesse and privy noyse tyl it come nyghe the brinke, and than gynneth it so out of measure to bolne with novelleries of chaungyng stormes that in course of every rennyng it is in poynte to spyl al his circuite of bankes. Thus fayned love prively at the fullest of his flowynge newe stormes debate to arayse. And albeit that Mercurius often with hole understandynge knowen suche peryllous maters, yet Veneriens so lusty ben and so leude in their wyttes that in suche thynges right lytel or naught don they fele, and writen and cryen to their felawes: `here is blysse here is joye,' and thus into one same errour mokel folke they drawen. `Come,' they sayne and `be we dronken of our pappes,' that ben fallas and lyeng glose, of whiche mowe they not souke mylke of helthe, but deedly venym and poyson corrupcion of sorowe. Mylke of fallas is venym of disceyte: Mylke of lyeng glose is venym of corrupcion. Lo, what thynge cometh out of these pappes: `Use we coveyted collynges, desyre we and meddle we false wordes with sote, and sote with false.' Trewly this is the sorynesse of fayned love. Nedes of these surfettes sicknesse must folowe. Thus, as an oxe to thy langoring deth were thou drawen. The sote of the smoke hath thee al defased. Ever the deper thou somtyme wadest, the soner thou it founde. If it had thee kylled, it had be lytel wonder. But on that other syde, my trewe servaunt not faynen ne disceyve conne. Sothly, their doynge is open, my foundement endureth, be the burthen never sogreat. Ever in one it lasteth. It yeveth lyfe and blysful goodnesse in the laste endes, though the gynnynges ben sharpe. Thus of two contraries, contrarye ben the effectes. And so thylke Margaryte thou servest shal sene thee, by her servyce out of peryllous trybulacion delyvered, bycause of her servyce into newe disease fallen, by hope of amendement in the laste ende, with joye to be gladded. Wherfore, of kynde pure, her mercy with grace of good helpe shal she graunt, and els I shal her so strayne that with pyté shal she ben amaystred. Remembre in thyne herte howe horrybly somtyme to thyne Margaryte thou trespasest, and in a great wyse ayenst her thou forfeytest. Clepe ayen thy mynde, and knowe thyne owne gyltes. What goodnesse, what bountie with mokel folowyng pyté founde thou in that tyme? Were thou not goodly accepted into grace? By my pluckynge was she to foryevenesse enclyned. And after I her styred to drawe thee to house, and yet wendest thou utterly for ever have ben refused. But wel thou wost sythen that I in suche sharpe disease might so greatly avayle what thynkest in thy wyt? Howe ferre maye my wytte stretche? And thou lache not on thy syde, I wol make the knotte: Certes, in thy good beryng I wol acorde with the psauter. I have founde David in my servyce true, and with holy oyle of peace and of rest longe by him desyred, utterly he shal be anoynted. Truste wel to me, and I wol thee not fayle. The leavyng of the first way with good herte of contynuance that I se in thee grounded, this purpose to parfourme, draweth me by maner of costrainyng that nedes must I ben thyne helper. Although myrthe a whyle be taryed, it shal come at suche season that thy thought shal ben joyed. And wolde never God, sythen thyne herte to my reasones arne assented and openly haste confessed thyne amysse-goynge and nowe cryest after mercy, but if mercy folowed. Thy blysse shal ben redy, iwys thou ne wost how sone. Now be a good chylde I rede. The kynde of vertues in thy Margaryte rehersed by strength of me in thy person shul werche. Comforte thee in this, for thou mayst not miscary."     And these wordes sayde, she streyght her on length and rested a whyle.       Thus endeth the seconde booke, and here after foloweth the thirde boke.