This is a modern-English version of The Political Songs of England: From the Reign of John to That of Edward II, originally written by unknown author(s). It has been thoroughly updated, including changes to sentence structure, words, spelling, and grammar—to ensure clarity for contemporary readers, while preserving the original spirit and nuance. If you click on a paragraph, you will see the original text that we modified, and you can toggle between the two versions.

Scroll to the bottom of this page and you will find a free ePUB download link for this book.

TRANSCRIBER’S NOTE

TRANSCRIBER'S NOTE

The yogh symbol is denoted by Ȝ or ȝ; the eth symbol is denoted by ð; and the thorn symbol by Þ or þ. The Tironian et is denoted by ⁊. Some of these symbols may not display correctly on some handheld devices.

The yogh symbol is represented by Ȝ or ȝ; the eth symbol is represented by ð; and the thorn symbol by Þ or þ. The Tironian et is represented by ⁊. Some of these symbols might not show up properly on some mobile devices.

The translation of each song has been placed alongside the song, if the screen window is wide enough to allow it. If not, the translation will be found at the end of the song. The last song in the book ‘POEM ON THE EVIL TIMES OF EDWARD II’, at page 323, is the only one without a translation.

‘Various Readings’ and ‘Glossary’ sections were inserted into each page of some of the songs in the original text. These have not been moved, because they contain references to specific line numbers of the song just above the inserted section.

‘Various Readings’ and ‘Glossary’ sections were added to each page of some of the songs in the original text. These have not been relocated because they include references to specific line numbers of the song right above the added section.

There are no Footnotes in this book. The bracketed numbers in the text, for example [70], refer to the line number of the relevant song. The bracketed number in the right margin is the page number for the original text.

There are no footnotes in this book. The bracketed numbers in the text, for example [70], refer to the line number of the relevant song. Sure, please provide the text you would like me to modernize.

Some minor changes to the text are noted at the end of the book.

THE

Political Songs

England.

THE

POLITICAL SONGS

Political Songs

OF ENGLAND,

ENGLAND,

FROM THE REIGN OF JOHN TO THAT OF EDWARD II.

EDITED AND TRANSLATED

BY THOMAS WRIGHT, Esq., M.A., F.S.A., &c.

BY THOMAS WRIGHT, Esquire, M.A., F.S.A., &c.

OF TRINITY COLLEGE, CAMBRIDGE.

Trinity College, Cambridge.

LONDON:

PRINTED FOR THE CAMDEN SOCIETY,

BY JOHN BOWYER NICHOLS AND SON, PARLIAMENT STREET.

M.DCCC.XXXIX.

1839

COUNCIL

THE CAMDEN SOCIETY,

ELECTED MAY 2, 1839.

Elected May 2, 1839.

President,

President,

THE RIGHT HON. LORD FRANCIS EGERTON, M.P.

THOMAS AMYOT, ESQ. F.R.S. Treas. S.A. Director.

THE REV. PHILIP BLISS, D.C.L., F.S.A.,
Registrar of the University of Oxford.

JOHN BRUCE, ESQ. F.S.A. Treasurer.

JOHN PAYNE COLLIER, ESQ. F.S.A.

C. PURTON COOPER, ESQ. Q.C., D.C.L., F.R.S., F.S.A.

C. Purton Cooper, Esq., Q.C., D.C.L., F.R.S., F.S.A.

RT. HON. THOMAS PEREGRINE COURTENAY.

RT. HON. THOMAS P. COURTENAY.

T. CROFTON CROKER, ESQ. F.S.A., M.R.I.A.

T. Crofton Croker, Esq., F.S.A., M.R.I.A.

THE REV. ALEXANDER DYCE, B.A.

Rev. Alexander Dyce, B.A.

SIR HENRY ELLIS, K.H., F.R.S., Sec. S.A.

THE REV. JOSEPH HUNTER, F.S.A.

Rev. Joseph Hunter, F.S.A.

JOHN HERMAN MERIVALE, ESQ. F.S.A.

John Herman Merivale, Esq. F.S.A.

JOHN GAGE ROKEWODE, ESQ. F.R.S., Director S.A.

THOMAS STAPLETON, ESQ. F.S.A.

Thomas Stapleton, Esq., F.S.A.

WILLIAM J. THOMS, ESQ. F.S.A. Secretary.

THOMAS WRIGHT, ESQ. M.A., F.S.A.

THOMAS WRIGHT, ESQ., M.A., F.S.A.

[Pg vii]

PREFACE.

Few historical documents are more interesting or important than the contemporary songs in which the political partizan satirised his opponents and stirred up the courage of his friends, or in which the people exulted over victories gained abroad against their enemies or at home against their oppressors, or lamented over evil counsels and national calamities. Yet, though a few specimens have been published from time to time in collections of miscellaneous poetry, such as those of Percy and Ritson, and have never failed to attract attention, no book specially devoted to ancient Political Songs has yet appeared.

Few historical documents are more fascinating or significant than the contemporary songs where political partisans mocked their opponents and inspired their allies, or where the people celebrated victories abroad against their enemies or at home against their oppressors, or mourned over bad advice and national disasters. However, even though a few examples have been published from time to time in collections of various poems, like those by Percy and Ritson, and have consistently caught people's interest, no book exclusively focusing on ancient Political Songs has been published yet.

The quantity of such productions has generally varied with the character of the age. They were frequent from a very early period in other countries of Europe, as well as England. It would be easy to produce proofs that in our island they were very numerous in Saxon times,—a few specimens, indeed, have escaped that destruction which visits the monuments of popular and temporary feeling before all[viii] others; and for years after the Norman conquest the oppressed people continued to sing the songs of former days at their rustic festivals or amid their everyday labours. As the feelings which caused them to be remembered died away gradually before the weight of a new political system, a new class of songs also arose. From the Conquest to the end of the twelfth century, the political songs of the Anglo-Normans were in a great measure confined, as far as we can judge from the few specimens that are left, to laudatory poems in Latin, or to funereal elegies on princes and great people. Yet we can hardly doubt that, with the turbulent barons of these troublous times, the harp of the minstrel must have resounded frequently to subjects of greater present excitement.

The amount of such productions has generally varied with the character of the age. They were common from a very early period in other parts of Europe, as well as in England. It would be easy to provide evidence that in our island they were quite numerous during Saxon times—indeed, a few examples have survived the destruction that often affects the monuments of popular and temporary sentiment more than anything else[viii]; and for years after the Norman conquest, the oppressed people continued to sing the songs of former days at their rural festivals or in their daily labor. As the feelings that caused these songs to be remembered gradually faded away under the weight of a new political system, a new type of song also emerged. From the Conquest to the end of the twelfth century, the political songs of the Anglo-Normans were mostly limited, as far as we can tell from the few examples that remain, to praise-filled poems in Latin or funeral elegies about princes and nobles. Yet, we can hardly doubt that, among the turbulent barons of these troubled times, the minstrel’s harp must have often echoed tunes on subjects of greater immediate importance.

With the beginning of the thirteenth century opened a new scene of political contention. It is amid the civil commotions of the reign of John, that our manuscripts first present traces of the songs in which popular opinion sought and found a vent, at the same time that the commons of England began to assume a more active part on the stage of history. The following reign was a period of constant excitement. The weak government of Henry the Third permitted every party to give free utterance to their[ix] opinions and intentions, and the songs of this period are remarkably bold and pointed. These effusions are interesting in other points of view besides their connexion with historical events; they illustrate in a remarkable manner the history of our language; they show us how Latin, Anglo-Norman, and English were successively the favourite instruments by which the thoughts of our ancestors were expressed; and collaterally they show us how the clerk (or scholar) with his Latin, the courtier with his Anglo-Norman, and the people with their good old English, came forward in turns upon the scene. In our Songs we see that, during the earlier part of the reign of the third Henry, the satirical pieces which inveighed against the corruptions of the state and demanded so loudly their amendment, are all in Latin, which is as much as to say that they came from the scholastic part of the people, or those who had been bred in the universities, then no small or unimportant part of the community. They seem to have led the way as bold reformers; and the refectory of the monastery not less than the baronial hall rang frequently with the outbursts of popular feeling. The remarkable and highly interesting declaration of the objects and sentiments of the Barons, which was published after the battle of Lewes, is written in Latin. Amid[x] the Barons’ wars was composed the first political song in English that has yet been found. It is remarkable that all the songs of this period which we know, whether in Latin, Anglo-Norman, or English, are on the popular side of the dispute—all with one accord agree in their praise and support of the great Simon de Montfort.

With the start of the thirteenth century, a new chapter of political conflict began. It was during the civil unrest of King John's reign that our manuscripts first show signs of the songs where public opinion found its voice, coinciding with the common people of England starting to play a more active role in history. The next reign was a time of constant excitement. Henry the Third’s weak government allowed every group to freely express their opinions and intentions, and the songs from this time are notably bold and direct. These creations are interesting not only for their connection to historical events; they provide a striking glimpse into the evolution of our language. They reveal how Latin, Anglo-Norman, and English were used in succession as the preferred languages for expressing the thoughts of our ancestors, while also showing us how the scholar with his Latin, the courtier with his Anglo-Norman, and the people with their good old English each took their turn on the stage. In our songs, we see that during the earlier part of Henry the Third's reign, the satirical pieces that criticized the corruption of the state and loudly called for reform were all in Latin, indicating they came from the educated segment of the population, those raised in universities, which was a significant part of society at the time. They appeared to lead the charge as bold reformers; both the monastery's dining hall and the baronial hall often echoed with expressions of popular sentiment. The remarkable and fascinating declaration of the Barons' goals and feelings published after the Battle of Lewes is written in Latin. Amid the Barons’ wars, the first political song in English ever discovered was created. It’s noteworthy that all the songs from this period that we’re aware of, whether in Latin, Anglo-Norman, or English, are on the popular side of the conflict—all unanimously praising and supporting the great Simon de Montfort.

The circumstance of our finding no songs in English of an earlier date does not, however, prove that they did not exist. On the contrary, it is probable that they were equally abundant with the others; but the Latin songs belonged to that particular party who were most in the habit of committing their productions to writing, and whose manuscripts also were longest preserved. It is probable that a very small portion of the earlier English popular poetry was ever entered in books—it was preserved in people’s memory until, gradually forgotten, it ceased entirely to exist except in a few instances, where, years after the period at which it was first composed, it was committed to writing by those who heard it recited. The English song on the battle of Lewes is found in a manuscript written in the reign of Edward II.; when, perhaps, the similar character of the time led people to give retrospective looks to the doings of Earl Simon and his confederate barons. They were sometimes written on small rolls of parchment, for the convenience[xi] of the minstrel, who thus carried them about with him from house to house, and chanted them at the will of his entertainers. From these rolls and loose scraps they were occasionally copied into books, long after they had ceased to possess any popular interest, by some “clerk” who loved to collect antiquities; for in those days, too, there were antiquaries. One of the Anglo-Norman songs printed in this collection is taken from the original roll; and the Latin songs on the death of Peter de Gaveston were found in a manuscript written in the fifteenth century.

The fact that we can’t find any English songs from an earlier time doesn’t mean they never existed. In fact, it's likely that they were just as common as the others; however, the Latin songs were kept by a specific group who often wrote their works down, and their manuscripts were preserved the longest. It’s likely that only a small portion of the earlier English popular poetry made it into books—it was kept alive in people’s memories until it was gradually forgotten, existing only in a few cases where it was eventually written down by those who heard it recited years later. The English song about the Battle of Lewes is found in a manuscript from the reign of Edward II.; by that time, the similarities of the era might have led people to look back at the actions of Earl Simon and his allied barons. These songs were sometimes written on small rolls of parchment for the convenience of the minstrel, who carried them from house to house and performed them at the request of his hosts. From these rolls and loose scraps, they were sometimes copied into books long after they lost any popular interest, by some “clerk” who enjoyed collecting antiques; because even back then, there were antiquarians. One of the Anglo-Norman songs included in this collection comes from the original roll, and the Latin songs regarding the death of Peter de Gaveston were found in a manuscript written in the fifteenth century.

The constant wars of the reign of Edward I.—the patriotic hatred of Frenchman and Scot, which then ran at the highest—furnished the groundwork of many a national song during the latter years of the thirteenth century and the first years of the fourteenth. The English song becomes at this period much more frequent, though many were still written in Latin. Popular discontent continued to be expressed equally in Latin, Anglo-Norman (a language the influence of which was now fast declining), and English. In the “Song against the King’s Taxes,” composed towards the end of the thirteenth century, we have the first specimen of that kind of song wherein each line began in one language and ended in another; and which, generally written in hexameters,[xii] seems to have been extremely popular during the two centuries following. One song, in the reign of Edward II. presents in alternate succession all the three languages which were then in use. The political songs during this last-mentioned reign are not very numerous, but they are by no means devoid of interest.

The ongoing wars during Edward I’s reign—along with the intense hostility towards the French and Scots—provided the foundation for many national songs in the late thirteenth century and early fourteenth century. English songs became much more common during this time, although many were still written in Latin. Popular dissatisfaction was expressed in Latin, Anglo-Norman (a language that was quickly losing influence), and English. In the “Song against the King’s Taxes,” written towards the end of the thirteenth century, we see the first example of a song where each line started in one language and ended in another; and which, typically written in hexameters,[xii] appeared to be very popular over the next two centuries. One song from the reign of Edward II alternates between all three languages that were in use at the time. The political songs from Edward II’s reign aren’t very many, but they are certainly interesting.

It was the Editor’s original intention to continue the series of songs in the present volume to the deposition of Richard II. But, having adopted the suggestion of giving a translation, with the hope of making them more popular, and finding that in consequence the volume was likely to extend to a much greater length than was at first calculated upon, it has been thought advisable to close the present collection with another convenient historical period, the deposition of his grandfather Edward II.; and it is his intention at some future period to form a second volume, which will be continued to the fall of the house of York in the person of the crook-backed Richard III.

It was the Editor’s original plan to continue the series of songs in this volume up to the deposition of Richard II. However, after considering the suggestion to include a translation to make them more popular, and realizing that this would result in a much longer volume than initially expected, it was decided to conclude the current collection at a more manageable historical point, specifically the deposition of his grandfather, Edward II. The intention is to create a second volume in the future that will carry on to the downfall of the house of York with the character of the hunchbacked Richard III.

The wars of Edward III. produced many songs, both in Latin and in English, as did also the troubles which disturbed the reign of his successor. With the end of the reign of Edward II. however, we begin to lose sight of the Anglo-Norman language, which we shall not again meet with in these popular effusions.[xiii] During the fifteenth century political songs are less numerous and also less spirited. With it we are introduced to a dark period of literature and science. It was the interval between the breaking up of the old system, and the formation of the new one which was to be built upon its ruins. When we come to the wars of the Roses, so fatal to the English nobility and gentry, the page even of history becomes less interesting, because it is less intellectual:—the great mental workings which had influenced so much the political movements of the thirteenth and fourteenth centuries, were replaced by the reckless and short-sighted bitterness of personal hatred, and the demoralizing agency of mere animal force. As it had required a long age of barbarism and ignorance to sweep away even the latest remnants of ancient pagan splendour, before the site was fit to build up the beautiful edifice of Christian civilization; so it seemed as though another, though a shorter and comparatively less profound, age of barbarism was required to turn men’s minds from the defective learning of the schools, and the imperfect literature to which they had been habituated, and to break down old prejudices and privileges, which were but impediments in the way of the new system that came in with the Reformation.

The wars of Edward III led to many songs, both in Latin and English, as did the troubles during his successor's reign. However, with the end of Edward II's reign, we start to lose sight of the Anglo-Norman language, which we won't encounter again in these popular songs.[xiii] During the fifteenth century, political songs are fewer and less lively. This marks the beginning of a dark period for literature and science. It was the time between the collapse of the old system and the formation of a new one built on its ruins. When we reach the Wars of the Roses, which were devastating for the English nobility and gentry, even history becomes less interesting because it lacks intellectual depth: the great ideas that had heavily influenced the political movements of the thirteenth and fourteenth centuries were replaced by the reckless and shortsighted bitterness of personal hatred and the demoralizing effects of raw power. Just as it took a long period of barbarism and ignorance to erase the last remnants of ancient pagan grandeur before the site was ready to construct the beautiful structure of Christian civilization, it seemed that another, though shorter and less profound, age of barbarism was necessary to shift people's focus from the flawed learning of the schools and the imperfect literature they had become accustomed to, and to dismantle old prejudices and privileges that were merely obstacles to the new system that emerged with the Reformation.

The nature of the following collection of Songs[xiv] requires little explanation. They have been brought together from scattered sources. It was the Editor’s desire to make it as complete as possible; but further researches will probably bring to light other songs of no less interest, and these, if they become sufficiently numerous, he hopes will be collected together as a supplement to the present volume. He has also omitted a few Anglo-Irish songs, because he expects they will, ere long, receive more justice than he is capable of doing them, at the hands of Mr. Crofton Croker. It is hoped that the texts will be found as correct as the manuscripts would allow. The translation is offered with diffidence, and requires many excuses; the variety of languages and dialects in which they are written, their dissimilarity in style of composition, the cramped constructions which were rendered necessary in the Latin Songs to allow the multiplicity of rhymes, the allusions which cannot now be easily explained, and above all, the numerous corruptions which have been introduced by the scribes from whose hands the different manuscripts came (for the greater part of these songs have been printed from unique copies), are the cause of so many difficulties, that in some instances little more has been done than to guess at the writer’s meaning. The translation is in general as literal as possible—the Anglo-Norman, French,[xv] and English Songs are rendered line for line; but the Editor is almost inclined to regret that he did not give a freer version.

The nature of this collection of Songs[xiv] needs little explanation. They have been gathered from various sources. The Editor aimed to make it as complete as possible; however, further research will likely uncover more songs of equal interest, and if there are enough, he hopes to compile them as a supplement to this volume. He has also left out a few Anglo-Irish songs because he expects they will soon receive better treatment from Mr. Crofton Croker than he is capable of providing. It is hoped that the texts will be found as accurate as the manuscripts allow. The translation is presented with caution and requires many explanations; the variety of languages and dialects in which they are written, their different styles of composition, the convoluted structures needed in the Latin Songs to accommodate the many rhymes, the references that are now hard to explain, and above all, the numerous errors introduced by the scribes who created the different manuscripts (most of these songs have been printed from unique copies), all contribute to many challenges, so in some cases, little more has been done than guess at the writer’s intent. The translation is generally as literal as possible—the Anglo-Norman, French,[xv] and English Songs are rendered line by line; however, the Editor somewhat regrets not providing a freer version.

The Appendix consists of extracts from the inedited metrical chronicle of Peter Langtoft, which are here introduced, because they contain fragments in what was then termed “ryme cowée,” or tailed rhyme, which are apparently taken from songs of the time. The text is printed from a transcript made by the Editor several years ago; and it contains many lines of the English songs which are not found in the manuscripts preserved at the British Museum. The Editor introduces these extracts the more willingly, as it is not very probable that the Chronicle itself will be published at present. As a monument of the Anglo-Norman language, it is far inferior to many others that remain still inedited; and, as a historical document, it is already well known through the English version of Robert de Brunne, which was printed by Thomas Hearne. The collations have been made chiefly with a philological view; the comparison of the different manuscripts shows us how entirely the grammatical forms of the Anglo-Norman language were at this time neglected. To these extracts, the Editor has been enabled to add a very curious English poem from the Auchinleck MS. at Edinburgh, by the extreme kindness[xvi] of David Laing, Esq., to whom the Camden Society owes the transcript and collation of the proofs of this poem.

The Appendix includes excerpts from the unpublished metrical chronicle of Peter Langtoft, which are presented here because they contain sections in what was then called “ryme cowée,” or tailed rhyme, that seem to be taken from songs from that era. The text is printed from a transcript created by the Editor several years ago; it includes many lines from English songs that aren't found in the manuscripts kept at the British Museum. The Editor is pleased to include these excerpts, as it’s unlikely that the Chronicle itself will be published anytime soon. As a record of the Anglo-Norman language, it falls short compared to many other unpublished works, and as a historical document, it is already well-known through the English version by Robert de Brunne that was printed by Thomas Hearne. The comparisons have been made mainly for linguistic purposes; examining the different manuscripts reveals how much the grammatical forms of the Anglo-Norman language were disregarded at this time. The Editor has also managed to include a very interesting English poem from the Auchinleck MS. in Edinburgh, thanks to the generous help of David Laing, Esq., to whom the Camden Society is grateful for the transcript and comparison of the proofs of this poem.

It only remains for the Editor to fulfil the agreeable task of expressing his gratitude for the assistance which, in the course of the work, he has derived from the kindness of his friends: to Mons. d’Avezac, of Paris, so well known by his valuable contributions to geographical science, to whom he has had recourse in some of the greater difficulties in the French and Anglo-Norman songs, and who collated with the originals those which were taken from foreign manuscripts before they were sent to press; to Sir Frederick Madden, from whom he has derived much assistance in the English songs, and whose superior knowledge in everything connected with early literature and manuscripts has been of the greatest use to him; to James Orchard Halliwell, Esq., for many services, and for collating with the originals the songs taken from Cambridge Manuscripts; and to John Gough Nichols, Esq., for the great attention which he has paid to the proofs, and for various suggestions, which have freed this volume from very many errors that would otherwise have been overlooked.

It only remains for the Editor to complete the enjoyable task of expressing gratitude for the help he has received from the kindness of his friends throughout this project: to Monsieur d’Avezac of Paris, well-known for his valuable contributions to geography, who he turned to for assistance with some of the more challenging French and Anglo-Norman songs, and who compared the songs taken from foreign manuscripts with the originals before they were published; to Sir Frederick Madden, from whom he received substantial help with the English songs, and whose extensive knowledge in early literature and manuscripts has been incredibly helpful; to James Orchard Halliwell, Esq., for numerous services and for comparing the songs taken from Cambridge Manuscripts with the originals; and to John Gough Nichols, Esq., for his careful attention to the proofs and various suggestions that have helped correct many errors that would have otherwise been missed.

Thomas Wright.

[xvii]

CONTENTS.

REIGN OF KING JOHN.	PAGE


Song on the Siege of Thouars (French)	1
Sirvente on King John (Provençal)	3
Song on the Bishops (Latin)	6
Song on the Times (Latin)	14

REIGN OF HENRY III.


The Taking of Lincoln (Latin)	19
Song on the Corruptions of the Time (Latin)	27
Sirvente against King Henry (Provençal)	36
Another Sirvente (Provençal)	39
The Song of the Church (Anglo-Norman)	42
Song against the Bishops (Latin)	44
Song on the Times (Latin)	46
Song upon the Tailors (Latin and Anglo-Norman)	51
Song of the Welsh (Latin)	56
Song of the Barons (Anglo-Norman)	59
Song of the Peace with England (French)	63
Song against the King of Almaigne (English)	69
The Battle of Lewes (Latin)	72
Song upon the Divisions among the Barons (Latin)	121
Lament of Simon de Montfort (Anglo-Norman)	125

REIGN OF EDWARD I.


Praise of the Young Edward (Latin)	128
Song on the Times (Latin, with an Anglo-Norman version)	133
The Order of Fair-Ease (Anglo-Norman)	137
Song of the Husbandman (English)	149
Against the Pride of the Ladies (English)	153
[xviii] Satire on the Consistory Courts (English)	155
Song on the Scottish Wars (Latin)	160
On the Deposition of Baliol (Latin)	180
Song against the King’s Taxes (Anglo-Norman and Latin)	182
Song on the Flemish Insurrection (English)	187
Song on the Times (English)	195
Song against the Scholastic Studies (Latin)	206
Song of “Nego” (English)	210
Song on the Execution of Sir Simon Fraser (English)	212
Song on the Venality of the Judges (Latin)	224
The Outlaw’s Song of Trailebaston (Anglo-Norman)	231
Song against the Retinues of the Great People (English)	237

REIGN OF EDWARD II.


Lament on the Death of Edward I. (Anglo-Norman)	241
Elegy on the Death of Edward I. (English)	246
Song on the Times (Anglo-Norman, Latin, and English)	251
On the King’s Breaking his Confirmation of Magna Charta (Anglo-Norman and English)	253
Two Songs on the Death of Peter de Gaveston (Latin)	258, 259
The Battle of Bannockburn (Latin)	262
Office of St. Thomas of Lancaster (Latin)	268

APPENDIX.


Extracts from Peter Langtoft’s Chronicle (Anglo-Norman and English):—
1. Edward I.’s War with Scotland	273
2. The Trailebastons, and Execution of Wallace	318
Poem on the Evil Times of Edward II. (English)	323

NOTES	347

INDEX	403

THE

POLITICAL SONGS

Political Songs

OF ENGLAND,

FROM KING JOHN TO KING EDWARD II.

[Pg 1]

POLITICAL SONGS.

KING JOHN. 1199–1216.

The thirteenth century opens amid the violence of party feelings, and the few political songs which we find during the reign of King John are full of keenness. Early in his reign the English Monarch suffered himself to be robbed of his possessions in Normandy, and the poetry of the Troubadours contains many expressions of regret at their separation from England, and bitter reflections on the King’s cowardice and weakness. The following song seems to have been written when Thouars was in danger, during Philippe Auguste’s incursions into Poitou, in 1206. Savary of Mauleon is famous in contemporary history, and was himself a poet of no small renown. He was a firm adherent to the English party.

The thirteenth century begins with intense political rivalry, and the few political songs from King John's reign are quite sharp. Early in his reign, the English king allowed himself to be stripped of his possessions in Normandy, and the poetry of the Troubadours expresses a lot of regret over their distance from England, along with harsh criticisms of the king’s cowardice and weakness. The following song seems to have been written when Thouars was in danger, during Philippe Auguste’s raids into Poitou in 1206. Savary of Mauleon is notable in contemporary history and was himself a respected poet. He was a strong supporter of the English side.

SONG ON THE SIEGE OF THOUARS.

[Royal Library at Paris, MS. du fonds de St. Germain, No. 1989, fol. 111, v^o. 13th cent.]

Mors est li siècles briemant,

Death is briefly in centuries,

Se li rois Touwairs sormonte;

De ceu li vait malement

Ke li faillent li troi conte,

[2]

Et li vieillairs de Bouaing

And the old man of Bouaing

I averait grant honte,

I rarely feel shame.

C’après la mort à vifconte

C'après la mort à vif conte

Morrait à si mauté.

Savaris de Maliéon,

Savaris of Maliéon,

Boens chiveliers à cintainne,

Boens belt buckles,

Se vos fals à ces besons,

Perdue avons nostre poinne;

Perdue avons notre point;

Et vos, xanexals

And you, Xanexals

Asi d’Anjow et dou Mainne,

Asi d'Anjow and dou Mainne,

Xanexal ont an Torainne

Xanexal on the Torainne

Atre ke vos mist.

Atre ke vos missed.

Et vos, sire xanexals,

And you, lord xanexals,

Vos et Dan Jehan dou Mainne,

Et Ugues, antre vos trois

And you, among your three

Mandeis à roi d’Alemaigne,

Message to the King of Germany,

Ke cist rois et cil Fransois

C’ameir ne nos d[a]ignent,

Cameir doesn't care about us,

Cant por .j. mulet d’Espaigne

Cant for .j. mulet de España

Laxait Bordelois.

[3]

Et vos, signors bacheleirs,

Hey there, bachelor guys,

Ki ameis lois et proeses,

Cant vos souliez garreir

Can't you turn off?

Touwairs iert vos forteresce.

Touwairs is your fortress.

Jà Deus ne vos doust porteir

Ne mainche ne treses,

Se Touwairt au teil tristesce

Laixiez oblieir.

Laissez faire.

Translation.—The world will shortly come to nought,—if the king overcome Thouars.—On this account it fares ill with it,—that the three earls desert it,—and the old man of Bouaing—would have there great shame,—that after the death of the viscount—he should die in such evil case.

Translation.—The world will soon be in ruins if the king defeats Thouars. Because of this, it's in a bad situation—that the three earls abandon it—and the old man from Bouaing would feel great shame if, after the death of the viscount, he were to die in such a terrible state.

Savary of Mauleon,—a good knight at the quintain,—if you fail us in this need,—we have lost our labour;—and you, Seneschal,—both of Anjou and of Maine,—they have placed a seneschal in Touraine—other than you.

Savary of Mauleon—a skilled knight at the quintain—if you let us down in this time of need, we’ve wasted our efforts; and you, Seneschal—of both Anjou and Maine—they’ve appointed a different seneschal in Touraine.

And you, Sir Seneschal,—you and Sir John of Maine,—and Hugh, between you three,—send word to the King of Almain,—that this king and him of France,—deign not to love us,—when for a mule of Spain—he left the Bordelois.

And you, Sir Seneschal—you and Sir John of Maine—and Hugh, the three of you—send a message to the King of Almain—that this king and the one from France—don’t bother loving us—when he abandoned the Bordelois for a mule from Spain.

And you, Sir bachelors,—who love praise and prowess,—when you were wont to war—Thouars was your fortress.—Now God hinder you from bearing—sleeves or tresses,—if Thouars in such distress—you allow to be forgotten.

And you, bachelors who love praise and skill in battle, when you used to fight, Thouars was your stronghold. May God prevent you from wearing sleeves or braids if you let Thouars be forgotten in such distress.

John’s own friends, disgusted with his weakness, began to desert him; and the following bitter song was addressed by the younger Bertrand de Born, to Savary de Mauleon, to persuade him to follow their example.

John’s friends, fed up with his weakness, started to abandon him; and the following harsh song was written by the younger Bertrand de Born, aimed at Savary de Mauleon, to convince him to do the same.

A SIRVENTE ON KING JOHN.

[Raynouard, Choix, tom. iv. p. 201.]

[Raynouard, Choix, vol. iv, p. 201.]

Quant vei lo temps renovellar,

When will the time renew,

E pareis la fueill’ e la flors,

Mi dona ardimen amors

My love burns with passion

E cor e saber de chantar;

E doncs, pois res no m’ en sofraing,

Farai un Sirvent escozen,

Farai a Sirvent instance,

Que trametrai lai par presen

Al rei Joan que s n’a vergoing.

[4]

E deuria s’ be’n vergoignar,

Si l’ membres de sos ancessors,

Com laissa sai Peitieus e Tors

Al rei Felip ses demandar;

To King Felipe, his requests;

Per que tota Guiana plaing

For all of Guiana's planning

Lo rei Richard, qu’ en deffenden

En mes mant aur e mant argen;

Mas acest no m’ par ’n aia soing.

Mais ama l’ bordir e l’ cassar,

E bracs e lebriers et austors,

E sojorn; per que il faill honors,

E s’ laissa vius deseretar;

Mal sembla d’ardimen Galvaing,

Mal seems to torment Galvaing,

Que sai lo viram plus soven;

E pois autre cosseil non pren,

Lais sa terra al seignor del Groign.

Lais from the land of the Lord of Groign.

Miels saup Lozoics desliurar

Guillelme, e l’ fes ric secors

Guillelme and the wealthy group

Ad Aurenga, quan l’Almassors

At Aurenga, when the Almassors

A Tibaut l’ac fait asetjar:

A Tibaut had it besieged:

[5]

Pretz et honor ’n ac ab gazaing;

Jeu o dic per chastiamen

Jeu o dic per chastity

Al rei Joan que pert sa gen,

Que non lor secor pres ni loing.

Baron, sai vir mon chastiar

Baron, please don't punish me.

A vos, cui blasme las follors

A vos, who blame the flowers

Que us vei far, e pren m’en dolors,

Car m’ aven de vos a parlar,

Que pretz avetz tombat e’ l’ faing,

Et avetz apres un fol sen,

Que non doptas chastiamen,

Mas qui us ditz mal, aquel vos oing.

Domna, cui dezir e tenc car

Domna, whose desire and warmth you carry

E dopt e blan part las meillors,

Tant es vera vostra lauzors

Your praise is so true.

Qu’ieu non la sai dir ni comtar;

C’aissi com aurs val mais d’estaing,

Valetz mais part las meillors cen,

Et ez plus leials vas joven

Non son a Dieu cill de Cadoing.

[6]

Savarics, reis cui cors sofraing

Savarics, king whose heart suffers

Greu fara bon envasimen,

Hard without good packaging,

E pois a flac cor recrezen,

Jamais nuls hom en el non poing.

Jamais aucun homme en le nom point.

Translation.—When I see the fair weather return,—and leaf and flower appear,—love gives me hardiesse—and heart and skill to sing;—then, since I do not want matter,—I will make a stinging sirvente,—which I will send yonder for a present,—to King John, to make him ashamed.

Translation.—When I see the nice weather come back,—and the leaves and flowers show up,—love gives me courage—and the heart and talent to sing;—then, since I don't need inspiration,—I will create a sharp song,—which I will send over there as a gift,—to King John, to embarrass him.

And well he ought to be ashamed,—if he remember his ancestors,—how he has left here Poitou and Touraine—to King Philip, without asking for them.—Wherefore all Guienne laments—King Richard, who in its defence—would have laid out much gold and much silver;—but this man does not appear to me to care much for it.

And he should be ashamed—if he thinks about his ancestors—about how he left Poitou and Touraine to King Philip without even asking for them. That’s why all of Guienne is mourning—King Richard, who would have spent a lot of gold and silver to defend it; but this man doesn’t seem to care much about it.

He loves better fishing and hunting,—pointers, greyhounds, and hawks,—and repose, wherefore he loses his property,—and his fief escapes out of his hands;—Galvaing seems ill-furnished with courage,—so that we beat him here most frequently;—and since he takes no other counsel,—let him leave his land to the lord of the Groing.

He prefers fishing and hunting—like using pointers, greyhounds, and hawks—and relaxation, which is why he loses his property and lets his land slip away; Galvaing appears to lack courage, so we often defeat him here; and since he doesn’t take any other advice, he should just hand over his land to the lord of the Groing.

Louis knew better how to deliver—William, and gives him rich succour—at Orange, when the Almassor—had caused Tiebald to besiege him;—glory and honour he had with profit;—I say it for a lesson—to King John who loses his people,—because he succours them not near or far off.

Louis knew better how to provide help—William, and offers him abundant support—at Orange, when the Almassor—had made Tiebald lay siege to him;—he gained glory and honor along with profit;—I mention this as a lesson—for King John, who is losing his people,—because he doesn't support them, whether close by or far away.

Barons, on this side my lesson of correction aims—at you, whose delinquencies it blames—that I have seen you do, and I am grieved thereat,—for it falls to me to speak of you,—who have let your credit fall into the mud,—and afterwards have a foolish sentiment,—that you do not fear correction,—but he who told you ill, it is he who disgraces you.

Barons, I'm directing my lesson of correction at you, whose wrongdoings I'm addressing—I've seen what you've done, and it troubles me—because I have to talk about you—who have let your reputation sink—yet later hold a misguided belief—that you aren't afraid of being corrected—but it's the person who criticized you who actually brings you shame.

Lady, whom I desire and hold dear,—and fear and flatter above the best,—so true is your praise,—that I know not how to say it or to relate it;—that, as gold is more worth than tin,—you are worth more than the best hundred,—and you are better worth to a young man,—than are they (the monks) of Caen to God.

Lady, whom I long for and cherish—and fear and flatter more than anyone else—your praise is so genuine that I don’t even know how to express it or describe it; just as gold is worth more than tin, you are worth more than the finest hundred— and you are of greater value to a young man than the monks of Caen are to God.

Savary, a king without a heart,—will hardly make a successful invasion,—and since he has a heart soft and cowardly,—let no man put his trust in him.

Savary, a king with no heart, will struggle to pull off a successful invasion, and since his heart is weak and cowardly, no one should place their trust in him.

The dishonours which John suffered abroad, were, however, soon forgotten in the troubles which broke out at home. The following virulent libel on the three bishops of Norwich, Bath, and Winchester, who adhered to the King in his quarrel with the Pope about the presentation to the see of Canterbury, was no doubt the work of one of his ecclesiastical opponents.

The disgrace John faced overseas was quickly overshadowed by the problems that arose back home. The following harsh criticism of the three bishops of Norwich, Bath, and Winchester, who supported the King in his dispute with the Pope over the appointment to the archbishopric of Canterbury, was likely crafted by one of his church rivals.

SONG ON THE BISHOPS.

[Flacius Illyricus, p. 161.]

Planctus super Episcopis.

Lament for the Bishops.

Complange tui, Anglia,

Complange you, England,

Melos suspendens organi;

Hanging organ music;

Et maxime tu, Cantia,

And especially you, Cantia,

De mora tui Stephani.

Of your mother, Stephanie.

Thomam habes sed alterum,

You have Thomas, but another one.

Secundum habes iterum

You have it again

[7]

Stephanum, qui trans hominem

Stephanum, who crossed the man

Induens fortitudinem

Wearing strength

Signa facit in populo.

Signs in the people.

Dolos dolens metropolis

Sorrowful city

Quos subdoli parturiunt,

Quos crafty people give birth to,

Orbata tuis incolis,

Dolose quos ejiciunt,

Dolores they throw out,

Largos emittis gemitus,

You let out long sighs,

Patre privata penitus.

Private parts only.

Sed cum habebis Stephanum,

But when you have Stephen,

Assumes tibi tympanum,

Assumes your drum,

Chelym tangens sub modulo.

Chelym tangens under modulo.

Ubi es, quæso, Moyses,

Where are you, Moses?

Per quem cedat confractio?

For whom does the break occur?

Ubi legem zelans Phinees,

Where Phineas zealously pursued the law,

Per quem cesset quassatio?

For whom should the shaking cease?

Quis natum David arguens?

Who is arguing against David?

Quis Thaü signum statuens

Quis Thaü setting the sign

In limine et postibus,

At the beginning and end,

Ut sic confusis hostibus

So the enemies were confused

Liberetur Israel?

Is Israel free?

[8]

Abraham, pater gentium

Abraham, father of nations

Multarum, surge, domine,

Multarum, rise, lord,

Agar expelle filium,

Agar expelled his son,

Saræ ancillæ dominæ;

Sera, lady's maid;

Nam post subducet aliam.

Jam adversus ecclesiam

Jam against the church

Prævalent portæ Tartari:

Gateway to Tartary:

Jam ludo ludunt impari

Play games unevenly

Isaac et Ismael.

Isaac and Ishmael.

Balthasar bibit iterum

Balthasar drinks again

De vasis templi Domini:

Of the vessels of the temple of the Lord:

Vasa rapit vas scelerum

Vessel of wicked deeds

Dei dicata nomini.

Dedicated to the name.

Scribentem cerno digitum,

I see the finger writing,

Et literis implicitum

In written words

Scriptis, “Mane, Tecchel, Phares;”

Scriptis, "Morning, Tech, Phars;"

Quid sibi velit ea res,

What does that thing want?

Rei probabit exitus.

Rei might exit.

Jam patet in prætorio,

The jam is open in the courtroom,

Et infimis et arduis,

In both the lows and highs,

Quod regni jam divisio

Division of the kingdom now

Et finis est in januis.

The end is at the doors.

[9]

Crescit malorum cumulus,

The pile of troubles grows,

Est sacerdos ut populus,

The priest is like the people,

Currunt ad illicitum,

Current and illicit,

Uterque juxta libitum

Both as you wish

Audax et imperterritus.

Bold and undaunted.

Plebs in Ægypti cophino

Plebs in Egypt coffin

Servit, et sudat anxia

Serves and sweats anxiously

Sub Pharaone domino:

Under the Pharaoh's rule:

Edicta currunt varia:

Diverse edicts are in effect:

Exactor opus exigit,

Work demands excellence,

Israel lutum colligit.

Israel collects mud.

Non est qui eum eruat,

There is no one to rescue him,

Vel Pharaonis subruat

Vel Pharaonis collapse

Equos cum ascensoribus.

Horses with elevators.

Spargit Assur ac dejicit

Spargit Assur and defeats

Lapides Sanctuarii.

Sanctuary Stones.

Quare? quia non objicit

Why? Because it doesn't object.

Se lapis adjutorii.

The helper's pencil.

Imo qui se objicere

Imo qui se object

Deberent, et effundere

Deberent and pour

Sanguinem pro justitia,

Blood for justice,

Tractant de avaritia,

On greed,

Quos his noto apicibus.

Quos his known points.

[10]

Si præsuli Bathoniæ

To the Bishop of Bath

Fiat quandoque quæstio,

Fiat, sometimes a question,

Quot marcæ bursæ regiæ

Quot royal exchange marks

Accedant in scaccario:

Accident in the treasury:

Respondet voce libera,

Speak freely,

Mille, centum, et cætera,

Thousand, hundred, etc.,

Ad bursam regis colligo,

I gather at the king's court.

Doctus in hoc decalogo,

Wise in this decalogue,

Cæcus in forma canonis.

Blind in the shape of a cannon.

Tu, Norwicensis bestia,

You, creature of Norwich,

Audi quid dicat veritas:

Listen to what the truth says:

Qui non intrat per ostia

Who does not enter through the doors

Fur est. An de hoc dubitas?

Fur est. Are you doubting this?

Heu! cecidisti gravius

Hey! You fell harder

Quam Cato quondam tertius:

As Cato once said:

Cum præsumpta electio

Given the assumed choice

Justo ruat judicio,

Empta per dolum Simonis.

Bought through Simon's trickery.

Wintoniensis armiger

Wintoniensis knight

Præsidet ad Scaccarium,

President of the Treasury,

Ad computandum impiger,

To compute diligently,

Piger ad Evangelium,

Lazy about the Gospel,

Regis revolvens rotulum;

Regis turning the wheel;

[11]

Sic lucrum Lucam superat,

Thus profit surpasses Luke,

Marco marcam præponderat,

Marco surpasses expectations,

Et libræ librum subjicit.

And the book submits to the book.

Hi Belphegor prænunciant,

Hi Belphegor the announcer,

Et sedem Baal subjiciunt;

And they subject the seat of Baal;

Ut melius proficiant,

To make better progress,

Baal sibi præficiunt,

Baal put in charge,

Complectuntur pro niveis

They are surrounded by snow.

Nigra, stercus pro croceis.

Black, dung for yellow.

Hi tres insatiabiles,

Hi very insatiable,

Sanguisugis persimiles,

Bloodsucking similar,

“Affer,” dicunt, “non sufficit.”

"Affer," they say, "isn't enough."

Tres tribus his appositi

Three tribes assigned to him

Sunt, sed longe dissimiles,

They are, but very different,

Virtutum flore præditi,

Virtues flourishing,

Morum vigore nobiles,

Mighty noble warriors,

Noe, David, et Daniel,

Noe, David, and Daniel,

Quos depingit Ezechiel.

Ezekiel describes them.

Justitiam hi sitiunt,

They thirst for justice,

Ob hæc sese objiciunt

Murum pro domo Domini.

Murmur for the Lord's house.

[12]

Joannes nostri temporis

John of our time

Surgit Decanus Angliæ,

Surgit Decanus England,

Canus mente, vi roboris

Canus mind, strength of power

Stratam vadit justiciæ,

Legal road ahead,

Canit laudum præco nia

Qui jure de Ecclesia

Juror of the Church

Mariæ nomen accipit,

Mary's name is received,

Dum conflictum hunc suscipit

This conflict takes place

Sacræ devotus Virgini.

Devoted to the Holy Virgin.

Heliensis progreditur,

Heliensis is advancing,

Huïc datur discrimini,

Huïc is subject to discrimination,

Heli ut ensis dicitur,

Heli is called ensis,

Parcens paucis, vel nemini.

Sparing of few, or none.

Helia, ensem exere,

Helia, a training exercise,

Et impios tres contere,

And crush the three wicked,

Ac Babylonis principem

At the Babylonian chief

Hujus doli participem

Participate in this deceit

Ictu prosterne simplici.

Fall to simple desire.

Tu, Wolstani subambule,

Tu, Wolstani wanderer,

Es in conflictu tertius,

Es in conflict no. 3,

Robustus insta sedule

Robust Instagram schedule

Triumphi veri conscius.

True witness of triumph.

[13]

Hæres Wolstani diceris,

Hæres Wolstani, you are called,

Si vere sit, tu videris:

If it's true, you will see:

Prius resigna baculum,

Prius resigns the staff,

Et ephod et annulum,

An ephod and a ring,

Quam Baal velis subjici.

Quam Baal you want to submit.

De Roffensi episcopo

Bishop De Roffensi

Nil scio mali dicere.

I know nothing of evil.

Mentior et rem syncopo:

Mentor and the subject combine:

Hic est, et hic a latere

Est pauper Sarisburiæ,

The poor of Sarisbury,

Qui dormit usque hodie,

Who sleeps until today,

Ignem et aquam bajulat,

Brings fire and water,

Nec causatur, nec ejulat

Neither caused nor wept

Pro desolata vinea.

For the desolate vineyard.

I Romam, liber parvule,

In Rome, little book,

Nec remeare differas,

Don't delay your return.

Saluta quosque sedule,

Greet everyone warmly,

Et Papæ salve differas.

And Pope, please delay.

Dic quid de tribus sentiam.

Tell me what I should think about the three.

Ipse promat sententiam,

He should express his opinion,

Utrum suo judicio

Based on your judgment

Sint liberi a vitio;

Be free from vice;

Et michi detur venia.

And may I be forgiven.

Translation.—Complain, O England! and suspend the melody of thine organ, and more especially thou, Kent, for the delay of thy Stephen. But thou hast another Thomas; thou hast again a second Stephen, who putting on a fortitude beyond that of man, performs signs among the people. O metropolis! who grievest over the plots which the cunning people bring forth, bereaved of thine inhabitants, whom they treacherously have ejected, thou givest vent to heavy groans, being utterly deprived of thy father. But when thou shalt have Stephen, thou wilt take up the timbrel, and touch the harp to measure.

Translation.—Complain, O England! and pause the music of your organ, and especially you, Kent, for the delay of your Stephen. But you have another Thomas; you have once again a second Stephen, who, displaying courage beyond that of man, performs wonders among the people. O capital city! who mourns over the schemes that the sly people devise, stripped of your residents, whom they deceitfully expelled, you let out heavy groans, being completely deprived of your leader. But when you have Stephen, you will pick up the tambourine and play the harp in rhythm.

Where art thou, I ask, O Moses! through whom may the rupture cease? Where Phineas, zealous for the law, through whom the scourging may have an end? Who is there to accuse the son of David? Who is there that may set the sign of Thau on the threshold and the door-posts, that thus, her enemies being confused, Israel may be liberated? Abraham, father of many people, arise, lord, expel the son of Agar, the waiting-maid of her mistress Sarah; for after she shall deceive the other. Now the gates of Tartarus prevail against the Church: now Isaac and Ismael play at an unequal game.

Where are you, I ask, O Moses! through whom can the conflict end? Where is Phineas, zealous for the law, through whom the punishment may come to a stop? Who will accuse the son of David? Who is there to put the sign of Thau on the threshold and the doorposts, so that, with her enemies confused, Israel can be freed? Abraham, father of many nations, rise up, lord, and drive out the son of Hagar, the servant of her mistress Sarah; for she will deceive the others. Now the gates of Tartarus are overpowering the Church: now Isaac and Ishmael are playing an unequal game.

Balthasar drinks again out of the vessels of the Lord’s temple: the vessel of iniquities carries away the vessels dedicated to God’s name. I perceive the hand, writing, and involved in the written letters, “Mane, Techel, Phares;” what this thing may mean, the event of the thing will prove. Now it appears in the court, both to the low and the high, that at present the division and end of the kingdom is at the gate. The mass of evils increases; the priest is as the people; they, bold and fearless, hasten to that which is unlawful, each according to his will.

Balthasar drinks again from the vessels of the Lord’s temple: the vessel of wrongdoing carries away the vessels dedicated to God’s name. I see the hand writing, and the letters say, “Mene, Tekel, Parsin;” what this means will be revealed by what happens next. Now it’s clear in the court, to both the lowly and the high, that the division and end of the kingdom is at the gate. The number of evils is growing; the priest is just like the people; they, bold and fearless, rush towards what is unlawful, each following their own desires.

The people serves in the coffer of Egypt, and anxiously sweats under the rule of Pharaoh: various edicts fly about: the collector exacts the work, Israel collects clay. There is no one who may rescue him, or who may overwhelm the horses of Pharaoh with their riders. Assur scatters and overthrows the stones of the Sanctuary. Why? because the Stone of Help does not oppose itself. Nay, they who ought to oppose, and to shed their blood for justice’s sake, are occupied with avarice, whom I signalise by these marks.

The people are trapped in the coffers of Egypt, anxiously sweating under Pharaoh's rule: various decrees are tossed around, the collector demands labor, and Israel gathers clay. No one can rescue them or defeat Pharaoh's horses and their riders. Assur scatters and destroys the stones of the Sanctuary. Why? Because the Stone of Help doesn’t stand against it. Instead, those who should resist and spill their blood for justice are consumed by greed, and I highlight them with these signs.

If the question were perchance asked of the bishop of Bath, “How many marks come in to the King’s purse in the Exchequer?” he would answer readily, “A thousand, a hundred, and so on, I collect into the King’s purse,” learned as he is in this decalogue, blind in the form of the canon. Thou, beast of Norwich! hear what the Truth saith: “He who enters not by the door is a thief.” Dost thou doubt of this? Alas! thou hast fallen more heavily than once the third Cato, since thy presumed election falls by just judgment, having been bought by the craft of Simon.

If someone were to ask the bishop of Bath, “How much money goes into the King’s purse at the Exchequer?” he would quickly say, “A thousand, a hundred, and so on, I collect for the King’s purse,” as knowledgeable as he is in this matter, yet clueless in the ways of the law. You, beast of Norwich! listen to what the Truth says: “Anyone who doesn’t enter through the door is a thief.” Do you doubt this? Sadly, you’ve stumbled more than once, just like the third Cato, since your so-called election has been justly judged, having been bought through Simon’s tricks.

The arm-bearer of Winchester presides at the Exchequer, diligent in computing, sluggish at the Gospel, turning over the King’s roll; thus lucre overcomes Luke; he makes a marc weigh heavier than Mark, and subjects the bible to the scales. These are they who fore-show Belphegor; they subject the seat to Baal; that they may profit better, they make Baal their lord; they embrace black for white, dung instead of saffron. These three are insatiable—very like unto leeches; they cry, “Give! there is not enough!”

The arm-bearer of Winchester runs the Exchequer, working hard at numbers but sluggish with the Gospel, flipping through the King’s records; thus profit outweighs faith; he makes a mark heavier than the good news, and puts the Bible on the scales. These people are like those who worship Belphegor; they elevate their seat to Baal; to gain more, they make Baal their god; they choose black for white, and dung instead of saffron. These three are insatiable—much like leeches; they shout, “Give! It’s not enough!”

There are three opposed to these, but very unlike them, endowed with the flower of virtues, noble in the vigour of good-breeding—Noah, David, and Daniel, whom Ezechiel paints. These thirst after justice; for this they oppose themselves as a wall for God’s house. John arises the dean of England of our time, hoary in mind: with the might of oak, he proceeds on the way of justice; he sings the proclamations of praises, who rightly takes his name from the church of Mary, while he undertakes this conflict in devotion to the Holy Virgin.

There are three who stand in contrast to these, but they are very different from them, filled with the beauty of virtues, and distinguished by their good manners—Noah, David, and Daniel, as described by Ezekiel. They strive for justice; in this pursuit, they act as a strong barrier for God’s house. John emerges as the prominent figure in England of our time, wise beyond his years: with the strength of an oak, he walks the path of justice; he proclaims praises, rightly taking his name from the church of Mary, as he engages in this struggle out of devotion to the Holy Virgin.

He of Ely advances; he is given to this battle, as he is called the Sword of Hely, sparing few or none. Helias, draw forth the sword, and bruise the three impious ones, and lay prostrate the prince of Babylon, the participater in this plot, with a single blow. Thou, who walkest in the place of Wolstan, art the third in the conflict: robust as thou art, press on sedulously, certain of a true triumph. Thou art called the heir of Wolstan; if thou be truly so, thou art seen: sooner resign the staff, and the ephod, and the ring, than be willing to bow to Baal.

He of Ely advances; he's ready for this battle, as he's known as the Sword of Hely, sparing few, if any. Helias, draw out the sword, strike down the three wicked ones, and take down the prince of Babylon, the one involved in this plot, with a single blow. You, who take the place of Wolstan, are the third in the fight: strong as you are, keep pushing forward, confident of victory. You are called the heir of Wolstan; if that's true, you are seen: you'd rather give up the staff, the ephod, and the ring than ever bow to Baal.

I know nothing ill to say of the bishop of Rochester. I lie, and cut the matter short; he is here, and here by his side the poor man of Salisbury also, who sleeps till to-day; he carries about fire and water, nor pleads for, nor bewails, the desolated vineyard. Go to Rome, little book, nor delay thy return; salute them all diligently; and carry a salutation to the Pope: tell what I think of the three: let him give judgment, whether in his opinion they be free from vice; and let pardon be granted to me.

I have nothing bad to say about the bishop of Rochester. I’m lying, so I'll get to the point; he’s here, and the poor man from Salisbury is here too, still asleep until today; he carries fire and water but neither asks for help nor mourns the ruined vineyard. Go to Rome, little book, and don’t take too long to come back; greet them all with care; and send a message to the Pope: tell him what I think of the three; let him judge whether he thinks they’re free from wrongdoing; and let me be forgiven.

[14]

It was during these religious dissensions that arose up, or at least became strong, that powerful spirit of opposition to the papal tyranny, which produced during the whole of this century so much satirical poetry; much of it attributed, perhaps with little reason, to Walter Mapes. The following song is supposed to have been written during the interdict. In the fourth line the lion is said to designate King John, and the asses the Bishops, and at the end the King is represented by Jupiter, whilst the Pope receives the contemptuous designation of Pluto.

It was during these religious conflicts that emerged, or at least intensified, that a strong spirit of resistance to papal oppression arose, leading to a lot of satirical poetry throughout this century; much of it is often unfairly credited to Walter Mapes. The following song is believed to have been written during the interdict. In the fourth line, the lion refers to King John, the asses represent the Bishops, and at the end, the King is depicted as Jupiter, while the Pope is mockingly called Pluto.

SONG ON THE TIMES.

[MS. Harl. 978, fol. 108, r^o. Reign of Hen. III.]

Invectio contra avaritiam.

Attack on greed.

Utar contra vitia carmine rebelli;

Sing against vices in rebellion;

Mel proponunt alii, fel supponunt melli,

Pectus subest ferreum deauratæ pelli,

The chest is under a golden skin,

Et leonis spolium induunt aselli.

And the donkey wears the lion's skin.

Disputat cum animo facies rebellis,

Debate with a rebellious spirit,

Mel ab ore defluit, mens est plena fellis;

Non est totum melleum quod est instar mellis;

Facies est alia pectoris quam pellis.

Facies is different from skin.

Vitium est in opere, virtus est in ore,

Vitium is in the work, virtue is in the words,

Picem tegunt animi niveo colore:

They cover spirits with snowy color:

[15]

Membra dolent singula capitis dolore,

Membres hurt from headaches,

Et radici consonat pomum in sapore.

Roma mundi caput est, sed nil capit mundum:

Roma is the capital of the world, but it doesn’t capture the world.

Quod pendet a capite totum est inmundum;

Quod pendet a capite totum ès nauseabundo;

Transit enim vitium primum in secundum,

Et de fundo redolet quod est juxta fundum.

Roma capit singulos et res singulorum;

Romanorum curia non est nisi forum.

Romanorum curia is just a court.

Ibi sunt venalia jura senatorum,

Here are the saleable laws of the senators,

Et solvit contraria copia nummorum.

And it solved the opposite abundance of coins.

Hic in consistorio si quis causam regat

Suam, vel alterius, hoc in primis legat,—

Nisi det pecuniam Roma totum negat,

Qui plus dat pecuniæ melius allegat.

Romani capitulum habent in decretis,

Romani have a chapter in the decrees,

Ut petentes audiant manibus repletis:

So that the seekers hear with full hands:

Dabis, aut non dabitur, petunt quia petis;

Qua mensura seminas, et eadem metis.

[16]

Munus et petitio currunt passu pari,

Munus and petitio move at the same pace,

Opereris munere si vis operari:

Work if you want to work:

Tullium ne timeas si velit causari,

Tullium, don't be afraid if you want to argue,

Nummus eloquentia gaudet singulari.

Money speaks volumes.

Nummis in hac curia non est qui non vacet;

Nummis in this court, there’s no one who isn’t free;

Crux placet, rotunditas, et albedo placet,

Crux is nice, the roundness is nice, and the whiteness is nice,

Et cum totum placeat, et Romanis placet,

Ubi nummus loquitur, et lex omnis tacet.

Si quo grandi munere bene pascas manum,

Frustra quis objiciet vel Justinianum,

Vel sanctorum canones, quia tanquam vanum

Transferunt has paleas, et inbursant granum.

Solam avaritiam Roma novit parca,

Roma knows how to save.

Parcit danti munera, parco non est parca:

Nummus est pro numine, et pro Marco marca,

Nummus is for the divine, and for Marcus, it's a mark.

Et est minus celebris ara, quam sit arca.

Cum ad papam veneris, habe pro constanti,

Non est locus pauperi, soli favet danti;

[17]

Vel si munus præstitum non est aliquanti,

Respondet hic tibi sic, Non est michi tanti.

Responds to you like this, "It's not worth it to me."

Papa, si rem tangimus, nomen habet a re,

Papa, if we touch a thing, it has a name based on that thing,

Quicquid habent alii, solus vult papare;

Vel si verbum Gallicum vis apocopare,—

Paez, Paez, dit li mot, si vis impetrare.

Paez, Paez, say the word, if you want to achieve your goals.

Papa quærit, chartula quærit, bulla quærit,

Porta quærit, cardinalis quærit, cursor quærit,

Porta asks, the cardinal asks, the runner asks,

Omnes quærunt: et si quod des uni deerit,

Totum jus falsum est, tota causa perit.

Das istis, das aliis, addis dona datis,

Et cum satis dederis, quærunt ultra satis.

O vos bursæ turgidæ, Romam veniatis;

O you swelling purses, come to Rome;

Romæ viget physica bursis constipatis.

Rome thrives with crowded bursaries.

Prædantur marsupium singuli paulatim;

Individual wallets gradually predominate;

Magna, major, maxima, præda fit gradatim.

Quid irem per singula? colligam summatim,—

Omnes bursam strangulant, et expirat statim.

Omnes strangulate the bag, and it expires immediately.

[18]

Bursa tamen Tityi jecur imitatur,

Bursa still resembles Tityus' liver,

Fugit res, ut redeat, perit, ut nascatur,

Et hoc pacto loculum Roma deprædatur,

Ut cum totum dederit, totus impleatur.

Redeunt a curia capite cornuto:

Coming back with a horned head:

Ima tenet Jupiter, cœlum tenet Pluto,

Ima holds Jupiter, the underworld holds Pluto,

Et accedit dignitas animali bruto,

And the dignity of the animal.

Tanquam gemma stercori et pictura luto.

Divites divitibus dant, ut sumant ibi,

Divides give to the rich so that they may take it there,

Et occurrunt munera relative sibi:

And their gifts relate to each other:

Lex est ista celebris, quam fecerunt scribi,

Si tu michi dederis, ego dabo tibi. Finit.

Translation.—I will use against vices rebelling song; others put forward honey, while under the honey they lay on gall; the iron breast is concealed under the gilt skin, and asses put on the lion’s spoil.—The rebelling face disputes with the soul within; honey flows from the mouth, the mind is full of gall; it is not all sweet that looks like honey; the breast has a different countenance from the skin.—While vice is in the work, virtue is in the face; they cover the pitchy blackness of the mind with a white colour; each of the members suffers by the pain of the head, and the flavour of the apple depends upon the root from whence it springs.—Rome is the head of the world; but it receives nothing clean; all that depends from the head is unclean; for the first vice passes on into the second, and that which is near the bottom smells of the bottom.—Rome receives all, and the goods of all; the court of the Romans is but a market. There are offered for sale the rights of the senators, and abundance of money dissolves all differences of opinion.—Here, in the consistory, if any body plead a cause, be it his own or another’s, let him first read this,—“Unless he give money, Rome denies every thing; he who gives most money will come off the best.”—The Romans have a chapter in the decretals, that they should listen to petitions from those who come with their hands full; thou shalt give, or nothing shall be granted thee; they ask because thou askest; by the same measure as you sow, you shall reap.—A bribe and a petition go side by side, and it is with a bribe that you must work if you wish to succeed: then you need have no fear, even of Tully, were he pleading against you; for money possesses a singular eloquence.—There is nobody in this court who does not look after money: the cross on the coin pleases them; the roundness of it, and the whiteness thereof, pleases them; and since every part of it pleases, and it is the Romans whom it pleases, where money speaks, there all law is silent.—If you only feed the hand well with some goodly bribe, it will be in vain even to quote Justinian against you, or the canons of the saints, because they would throw them away as vanity and chaff, and pocket the grain.—Penurious Rome claims acquaintance with nothing but avarice; she spares to him who brings gifts, but she spares not to him who is penurious: money stands in the place of God, and a marc for Mark, and the altar is less attended than the coffer.—When you come to the Pope, take it as a rule, that there is no place for the poor, he favours only the giver; or if there is not a bribe of some value or another forthcoming, he answers you, “I am not able.”—The Pope, if we come to the truth of the matter, has his name from the fact, that, whatever others have, he alone will suck the pap; or if you like to apocopate a French word, “pay, pay,” saith the word, if you wish to obtain anything.—The Pope begs, the brief begs, the bull begs, the gate begs, the cardinal begs, the cursor begs,—all beg! and if you have not wherewith to bribe them all, your right is wrong, and the whole cause comes to nothing.—You give to these, you give to the others, you add gifts to those already given, and when you should have given enough, they seek as much more. O, you full purses, come to Rome! at Rome there is choice medicine for costive pockets.—They all prey upon the purse by little and little; great, greater, or greatest, gradually becomes a prey to them. Why should I go through all the particulars? I will put it in a few words; they all choke the purse, and it expires immediately.—Yet the purse imitates the liver of Tityus; the substance flies in order to return; dies that it may be born: and on this condition Rome preys upon the pocket, that when it has given all, it may all be filled again.—They return from the court with mitred heads; Jupiter is placed in the Infernal Regions, Pluto holds Heaven, and dignity is given to a brute animal, as a jewel to the dung and a picture to the mud.—The rich give to the rich, that they may receive again, and gifts mutually meet one another: that law is most in use, which they have caused to be written, “If you give to me, I will give to you.”

Translation.—I'll use song to fight against vices; some offer honey, but underneath it lies bitterness; a tough exterior hides a soft inside, and fools wear the lion’s pelt. — The face that rebels clashes with the soul inside; sweet words flow from the mouth, but the mind is full of bitterness; not everything that looks sweet is actually honey; the heart shows one face while the skin shows another. — When vice is at work, virtue appears on the surface; they cover the darkness of the mind with a white facade; every part of the body feels the pain of the head, and the taste of the apple depends on its root. — Rome is the center of the world; but it receives nothing pure; everything that descends from the head is tainted; the first vice leads to the second, and what’s close to the bottom stinks of the bottom. — Rome takes everything from everyone; the Roman court is just a marketplace. Here, the rights of the senators are for sale, and a lot of money resolves all disputes. — In the consistory, if anyone argues a case, whether for themselves or someone else, they should first read this: "Unless you pay, Rome denies everything; the one who pays the most will come out on top." — The Romans have a rule in their decrees that they should listen to petitions from those who show up with full hands; you must give, or nothing will be granted to you; they ask because you ask; by the same measure you sow, you shall reap. — A bribe and a petition go hand in hand, and if you want to succeed, you have to work with a bribe: then you won’t even have to fear Cicero, even if he’s opposing you; because money has a unique power of persuasion. — Everyone in this court is after money: they like the cross on the coin; they admire its shape and shine; and since every aspect of it pleases them, and it pleases the Romans, where money talks, all law falls silent. — If you only feed the hand well with a substantial bribe, it won’t matter if you cite Justinian or the canons of the saints, because they’ll dismiss them as nonsense and pocket what matters. — Greedy Rome wants nothing but greed; it gives to those who bring gifts, but not to the stingy: money stands in the place of God, and a mark for Mark, and the altar gets less attention than the coffer. — When you visit the Pope, remember that there’s no room for the poor; he only favors the one who gives; or if you don’t have a valuable bribe ready, he’ll say, “I can’t help you.” — The Pope, to be honest, gets his name because, whatever others have, he alone will take the spoils; or if you want to use a shortened French word, "pay, pay," says the word, if you wish to get anything. — The Pope begs, the brief begs, the bull begs, the gate begs, the cardinal begs, the messenger begs—everyone begs! And if you don’t have enough to bribe them all, your rights are worthless, and your whole case comes to nothing. — You give to these people, you give to those people, you add gifts to those already given, and when you think you’ve given enough, they ask for even more. Oh, you full purses, come to Rome! There’s excellent medicine for empty pockets in Rome. — They all chip away at your purse bit by bit; great, greater, or greatest eventually falls prey to them. Why go into all the details? I’ll sum it up: they all strangle your purse, and it dies immediately. — Yet the purse mimics the liver of Tityus; the substance leaves only to return; it dies to be reborn: and on this condition, Rome feasts on your wallet, that after it’s emptied, it may be filled again. — They return from court with their heads held high; Jupiter is banished to the Underworld, Pluto rules the skies, and dignity is given to a brute, like a jewel in filth and a painting on mud. — The rich give to the rich so they can receive in return, and gifts find their way back to each other: that law is the one most commonly used, "If you give to me, I will give to you."

[19]

KING HENRY III. 1216–1272.

The death of King John offered an opportunity of putting an end to the distractions that had become so universal during the latter years of his reign, which most of the belligerents were glad to embrace. The following short, but highly spirited poem, was probably written immediately after the pacification which followed the taking of Lincoln, apparently by a churchman, and certainly a partizan of King Henry. Some of the expressions in it, such as “the iron-girt bees of war,” and the like, remind us of the lofty metaphors of Saxon verse.

The death of King John provided a chance to put an end to the distractions that had become widespread during the last years of his reign, which most of the fighters were happy to accept. The following brief but energetic poem was likely written right after the peace that followed the capture of Lincoln, probably by a clergyman and certainly a supporter of King Henry. Some phrases in it, like “the iron-girt bees of war,” and similar ones, remind us of the grand metaphors used in Saxon poetry.

THE TAKING OF LINCOLN.

[From MS. Cotton. Vespas. B. XIII. fol. 130, v^o. in a hand of the beginning of the 14th Cent.]

¶ Incipiunt versus de Guerra Regis Johannis.

¶ Here begin the verses about the War of King John.

Serpserat Angligenam rabies quadrangula gentem.

Serpent English rabies quadrangle tribe.

In proprium jurata jugum, motuque minaci

In its own right, the sworn yoke, and with a threatening motion

Gens sibi degenerans, ut libera serviat, alta

Corruat, incolumis ægrotet, tuta pavescat,

Corruat, stay safe in sickness, fear safety,

Vendicat antiquas inimico consule leges;

Sustain ancient laws against the enemy consul;

Non legis libra, non juris luce, nec igne

Sacri consilii, sed nec lima rationis,

Sacred counsel, but neither the grind of reason,

Fulgurat in vetitum spreta ratione voluntas.

[20]

¶ Prima fuit rabies proprio concepta tumore;

¶ First, it was madness conceived from its own swelling;

Altera belligeras Francorum traxerat alas;

Altera had drawn the warlike wings of the Franks;

Conduxit nigras Scottorum tertia turmas;

Led the black Scots’ third troops;

Flexit quarta leves tenui sub veste Galenses.

¶ Fœdera rumpuntur pacis, tonitrusque minaces;

¶ Treaties of peace are broken, and threatening storms.

Serpsit in attonitas corrupta licentia turres,

In quibus ægra fides latuit, medicumque salutis

In places where faith was weak, the doctor of health

Expectata diu, tandem de munere Christi

Convaluit, traxitque suas in bella cohortes.

¶ Hæc rabies patiente Deo permissa parumper

¶ This rage, permitted by God for a while

Non concessa fuit, ut molles fulmina mentes

Comburant, nec ut ira Dei confundat inermes.

Comburant, and may the anger of God not confuse the defenseless.

Sed cordis scrutator oves deserta petentes

Errantesque diu proprio revocavit amore,

Errant for a long time, recalled by his own love,

Vapulet ut meritas medicato verbere culpas,

Vapulet is guilty of having medicated by means of a verbal whip,

Divinasque minas clementia patris amicans

Divine threats softened by a father's mercy

Ubere materno lenivit verbera patris.

Motherly love softened the father's blows.

¶ Anglorum nutabat honor, regnique venustas,

Inclinata caput divini judicis iram

The judge’s divine anger rises

[21]

Senserat, et tumido timuit servire tyranno.

Senserat, and then he was afraid to serve the swollen tyrant.

Pendula palma, diu dubio protracta favore,

Pendula palma, long drawn out in uncertainty,

Nunc risit Gallis, nunc risum contulit Anglis,

Verius applaudens istis, fallacius illis.

Verius applauding these, deceiving those.

¶ Non tulit ulterius regem regnare furentem

Vindicis ira Dei; cecidit percussus ab illo

Vengeance of God's anger; he fell, struck down by Him.

Cujus templa, domos, combusserat igne minaci.

A face fax oritur fati, flammæque furorem

A face, the torch of fate, ignites the fury.

Dum furit in regem febris vindicta fugavit.

Summus honos mors illa fuit, culmenque decoris

Summus honos, that death was the ultimate honor, the peak of beauty.

Attulit, in nullo quod erat superatus ab hoste,

Et tot erant hostes; victus victore superno,

Invictusque suos hostes moriendo momordit.

Invictus bit his enemies by dying.

¶ Desinat ira tumens; discat servire potestas

¶ Let anger fade; let power learn to serve.

Curvarique Deo, cui subdens colla resurget;

In surgendo cadet: brevis est humana potestas,

In rising up, the power of humanity is brief,

Et brevibus discat finem properare diebus.

¶ Planxerat extinctum regio viduata Johannem,

Degenerique timens sua subdere colla marito

Degenerique, afraid to lower her neck to her husband.

[22]

Invocat Angligenas Anglorum lacrima vires;

Invoke the tears of English strength;

Quo gravior dolor est, propior medicina doloris.

¶ Fulserat interea minimæ scintillula formæ,

Regia progenies, laceri spes unica regni,

Regal offspring, torn apart, the only hope of the kingdom,

Stella quasi succensa Deo, nubemque paternam

Stella, almost ignited by God, and the cloud of her father.

Exuit, irradians nova lux, stellasque fugatas

Exuit, a new light shines, and the stars are driven away.

Fulmine de patrio pueri candela vocavit.

¶ O Pietas preciosa Dei! qui magna magistrat,

¶ O precious piety of God! who governs greatly,

Fortia confundit, infirma levat, feritates

Fortia confuses, strengthens the weak, wildness

Fulminat, inflatos frangit, qui virginis alvo

Fulminates break the inflated, which is the womb of the virgin.

Parvulus egressus, parvum suscepit alendum,

Parvulus left, picked up a small one,

Ecclesiæque dedit gremio, quem matris in ulnas

Blanda parens recipit, nato blandita parentis

Obsequio, teneram capiti positura coronam.

Obsequio, I was wearing a crown on my head.

Consilium cœleste fuit, quod consona sacri

Unio consilii regi parere puello

King's council obey the girl

Non timuit, timuitque magis servire tyranno.

¶ Unio sacra novum maturat ad ardua regem;

¶ Unio sacra is now preparing for the challenges ahead for the king;

Utilitas, pietasque, fides, concurrere fatis

Usefulness, piety, faith, converge with fate

[23]

Conjurant, cunctos[que] crucis signare sigillo;

Conjurer, to mark everyone with the seal of the cross;

Constiterant vexilla crucis, regemque novellum

They established the flags of the cross and the new king

Ambierant, bajulosque crucis crux alba decorans

Ambierant, and the white cross adorning the burdens of the cross

Instabiles statuit fidei fundamine turmas.

He established unstable troops on the foundation of faith.

¶ O famosa viri legatio, lima beati

Consilii, sidus recti, speculum rationis,

Council, guiding star, mirror of reason,

Gala dei cultor, curæ cristata galero!

Anglia victrices strinxit divinitus enses,

Anglia triumphantly drew divine swords,

In commune bonum fundunt castella catervas

In the community, they gather in groups.

Signiferas, belloque truces, hostique minaces.

Signifiers, fierce in war, threatening enemies.

¶ Tempus erat quo terra novo pubescere partu

¶ It was a time when the earth was blooming with new life.

Cœperat, et teneras in crines solverat herbas,

Vellera pratorum redolens infantia florum

Vellera pratorum smelling of flower youth

Pinxerat, et, renovas crispans coma primula silvas,

Pinxerat, and, renewing the tousled hair, the first blooms adorn the woods,

Innumeras avium revocavit ad organa linguas,

Innumerable birds called to the organs of tongues,

Gallica tum rabies aquilonis adhæserat Anglis,

Gallic rage had then taken hold of the English from the north,

Conjurata manus medios transire per Anglos,

Londoniis egressa suis, longasque latebras

Landon's exit is long and hidden.

[24]

Deseruit Lodovica cohors, comitesque superbos

Lodovica deserted the cohort and proud companions.

Concessa pudet ire via, Montique Sorello

Concessa, it’s embarrassing to go that way, Montique Sorello.

Subsidium ferale ferunt, nam quo magis illum

Major palma colit, graviorem ferre ruinam

Præcavet ira Dei; sed cautior inde recessit

Pray to avoid the anger of God; but he backed away from it more cautiously.

Nobilitas comitum, fidei flos, regia virtus,

Noble of earls, the flower of faith, royal virtue,

Cestrensis clipeus, donec frendente tumultu

Cestrensis clipeus, while the crowd cheers

Transierat rabies notum super ardua castrum,

Trigintæque latus, longique superbia belli

Thirty sides, long pride of war

Fluxit ad obsessam matronæ nobilis arcem.

Fluxit ad obsessam matronae nobilis arcem.

¶ Huc ubi fata feras fremitu flexere phalangas,

Fama volat, comitesque vocat, comitumque sodales

Fame spreads, and she calls her companions, and the companions' friends.

Cestrenses, crescitque seges clipeata virorum.

Cestrenses, and the crop of warriors grows.

Regia signa micant, et conjurata sequuntur

Regal banners shine, and the conspirators follow.

Agmina, clara fides cum denique protrahit ora,

Agmina, bright faith when it finally brings forth its words,

Candida signa crucis juvenum præstantia pingunt

Pectora, consolidat communis corda voluntas;

Hearts united by common will;

Vincendi spes una fuit, victoria cunctas

In facies præmissa patet, plausuque secundo

In the previously mentioned context, it is clear, with a second round of applause.

[25]

Permittunt socias in consona prælia dextras.

¶ Instabat sabbatum quo festa peracta superni

¶ Instabat sabbatum quando festa peracta superni

Flaminis, et trinum celebrat deitatis honorem

Flaminis celebrates the honor of the threefold deity.

Vespera; sol prima lambebat lampade terras,

Vespera; the first sun was lighting up the land,

Cum tuba terribili dederat præludia cantu;

Bella movent ferrata duces, tot signa videres

Nutantes tremulo galeas superare volatu,

Hovering helmets overcome by flight,

Tot clipeos vario mutantes signa colore.

Fulsit in armatas solaris gratia turmas,

Fulsit in armed solar grace troops,

Febricitabat iners, validabant corda feroces.

Fever raged passively, fierce hearts thrived.

Venit ut attonitam constantia Martis ad urbem,

Venit ut shocked determination of Mars to the city,

Terribili juvenes muros cinxere corona,

Terrible youths surrounded the walls with a crown,

Rimanturque novos aditus; nec protinus urbem

Invasere duces; legatio mittitur intus

Invade leaders; send a mission inside

Sacrilegos revocare viros ad fœdera pacis.

Sacrilegious to call back men to the peace agreements.

Nec placuit pax ulla feris, convitia fundunt,

Legatos spernunt, adduntque minacia verba.

Legates dismiss threats and add harsh words.

¶ Irrita legati postquam mandata reportant,

[26]

Magnanimos monet ire duces; tum bellicus horror

Magnanimous soldiers lead their troops; then comes the terrifying roar of battle.

Infremuit, tonuere tubæ, mugitus in auras

Infremuit, the trumpets sounded, a roar filled the air.

Horridus insurgit, et, constrepitante tumultu,

Horridus rises, and with a rumble,

Mirari poterant terrena tonitrua nubes.

Mirages could be earthly thunderclouds.

Transiliunt fossas, transcendunt mœnia, portas

They cross the ditches, overcome the walls, gates.

Confringunt, aditus rumpunt, et prælia miscent.

Et gladiis fecere viam; confusio digna

Sacrilegos sternit, fundunt examina Christi

Sacrilegious actions undermine Christ’s teachings.

Ferrigeras Mavortis apes, stimulisque timendis

Ferrigeras Mavortis apes, stimulis timendis

Hostiles penetrant tunicas, squamosaque ferri

Hostiles penetrate tunics, and scales of iron

Texta secant, Saulosque trahunt ad vincula Pauli,

Reddidit et lepores conversio sacra leones.

¶ Hic Moyses in Monte stetit, Josue stationem

Fixerat hic solis, magnum premit inde Goliam

Funda lapisque David; vidit venerabile mirum

Lincolniensis honor, vidit maris ira trophæum

Imperiale Dei, vidit quadrangula pestis

Imperiale Dei, saw the square plague

In se victrici vexilla resurgere palma.

In her victory, the banners rise with the palm.

Vidit, et obstupuit, sensitque superbia belli

Vidit, and was astonished, and he felt the pride of battle.

[27]

Pro puero pugnare Deum; nec sponte quievit,

Sed crepuit, pacisque pedes in colla recepit.

¶ O famosa dies, nostrum veneranda per ævum!

¶ O famous day, our revered one throughout time!

Bellica qua rabies latuit, qua pacifer ensis

Bellica, where rage lies hidden, where the peaceful sword

Pestiferas domuit partes, qua gratia Christi

Pestilential areas were subdued, thanks to the grace of Christ.

Dedecus extersit natum, fideique lavacro

Dedecus exists born, faith's baptism.

Proluit inscriptum versa de fronte pudorem.

Expliciunt versus de Guerra regis Johannis.

Translation.—A four-fold rage had crept upon the English nation. Conspiring against its own government, and threatening rebellion, the degenerate nation,—that it may change freedom for slavery,—that it may fall from its high position, from health to sickness, from safety to danger,—lays claim to ancient laws under a hostile governor; not governed by the balance of the law, not by the light of justice, nor by the fire of holy counsel, nor yet by the file of reason, the will, in despite of reason, darts like lightning into what is forbidden. ¶ The first rage was conceived by its own pride; the second drew hither the warlike legions of the French; the third conducted the black troops of the Scots; the fourth bent the inconstant Welsh under their light garment. ¶ The leagues of peace are broken, and the threatening thunders follow; corrupt licence has crept into the astonished towers, in which Faith lay hid and sick, and long waiting a physician of health, at length by the generosity of Christ she recovered, and drew out her bands to the wars. ¶ This rage, by the sufferance of God, was permitted for a while, but not allowed that the lightnings should burn the effeminate minds, or that the anger of God should confound the defenceless. But the Searcher of hearts recalled by his own love the sheep which sought the desert and were long wandering, that he might correct the deserving faults with a healing lash, and reconciling his divine threats with paternal mercy, softened the corrections of a father with the love of a mother. ¶ The honour of the English bowed, and the comeliness of the Kingdom; its bending head had felt the anger of the divine judge, and feared to serve the proud tyrant. The balanced palm, long held out with dubious favour, now smiled on the French, now turned its smile to the English, applauding with more truth these latter, more deceitful to the others. ¶ The anger of an avenging God allowed no longer the furious king to reign; he fell, struck by him whose temples and houses he had burnt with threatening fire. From this torch arises the torch of fate, and the avenging fever, while it raged against the king, drove away the rage of the flame. That death was the highest honour, and was accompanied with the highest glory, that he was in nothing overcome by the enemy, amidst so many enemies; vanquished by the conqueror who is above, and unconquered, he bit his own enemies even in his death. ¶ Let proud anger cease; let power learn to serve and to bow to God, in submitting the neck to whom she elevates herself; in rising she falls: short is the power of man; and let it learn that the end approaches in a few days. ¶ The widowed state had mourned the death of John, and, fearing to bow the neck to a degenerate husband, the tear of the English calls up the strength of England; the heavier the grief, the nearer is its cure. ¶ Meanwhile had shone forth the minute spark of most small beauty, the royal offspring, sole hope of the torn Kingdom, a star, as it were, lit by God, it had divested itself of the cloud that obscured its father, shining forth a new light, and the candle of the child called back the stars which had been scared by the father’s thunder. ¶ O precious piety of God! who masters things that are great, confounds those that are strong, raises such as are infirm, strikes ferocity with lightning, breaks the haughty, who himself having come a child out of the virgin’s womb, thus took a child to nourish, gave it to the bosom of the Church, which the gentle parent receives in a mother’s arms, rendered gentle by the obedience now newly born, and about to place on its head a tender crown. It was heavenly ordinance, that the consonant union of holy counsel feared not to obey a boy king, and feared more to serve a tyrant. ¶ Sacred union matures the new king to lofty things; utility, and piety, and faith, swear together to concur with the fates, and to sign them all with the seal of the Cross; they had raised together the standard of the Cross and had ranged themselves round the new King, and the white cross decorating the bearers of the Cross fixed the unstable troops in the foundation of faith. ¶ O famous legation of a man! file of blessed council! star of right! mirror of reason! helmet of the worship of God! crested with the plume of care! England hath grasped her conquering swords by impulse of God; her castles pour forth for the common good the standard-bearing troops, fierce in war, and threatening the enemy. ¶ What time the Earth had begun to bloom with new fruitfulness, and had spread out her fresh grass in locks, redolent of flowers had painted the young fleece of the fields, and, whilst the new verdure curled the renascent woods, recalled innumerable tongues of birds to the song; then the Gallic fury had resolved to join the English of the north, the band having conspired to pass through the midst of the English, having issued from their London, the army of Louis deserted the long shades, and the proud earls have the shame of going the way that is open to them, and they carry fierce aid to Mountsorrel; for as a greater victory attends it, so has the anger of God ordained that it should not undergo a greater ruin. But with more caution retires thence the nobility of earls, the flower of the faith, the royal strength, the shield of Chester, until with roaring tumult the rage of the others had passed the famous castle on the heights (Nottingham), and the bank of Trent, and the pride of long war had flown to the besieged citadel of the noble matron (Lincoln). ¶ Hither when the fates have turned the fierce troops with a murmuring noise, Fame flies, and calls the earls, and the Cestrensian companions of the earls, and the shielded harvest of men increases. The royal standards glitter, and the conspiring bands follow, when clear faith at last draws out their faces, the bright signs of the Cross paint the excelling breasts of the youth, a common will strengthens their hearts; there was one sole hope of conquering; victory was already stamped on all their faces; and with a shout, ominous of good, they put forth their associated hands to the accordant battle. ¶ The sabbath was at hand in which the festival of the high God is performed, and the eve celebrates the triune honour of the deity; the sun was touching the earth with his first light, when the trumpet with its terrible song had given the flourish; the leaders move iron war; many were the standards you might see with tremulous flight above the nodding helms, many the shields changing their ensigns with various colours. The beauty of the sun shone upon the armed troops; the coward became feverish; the brave strengthened their hearts. When the constancy of war came to the astonished town, the youth encircled the walls with a fearful wreath, and seek new approaches; nor do the leaders immediately attack the city; a legation is sent in to summon the sacrilegious men to the league of peace. Yet no peace satisfied these fierce men; they utter insults, despise the messengers, and add threatening words. ¶ When the messengers bring back the angry message, the leaders order their bold followers to the attack; then the horror of war roared, the trumpets thundered, a fearful noise rose into the air, and in the resounding tumult the clouds might wonder at earthly thunders. They leap over the fosses, mount over the walls, break the gates, force the passages, and join battle. And they made way with their swords; a merited confusion strikes the sacrilegious men; the hives of Christ send forth the iron-girt bees of war, and with fearful stings they penetrate the hostile shirts, and cut the scaly textures of iron, and draw Sauls to the chains of Paul, and the holy conversion turned hares into lions. ¶ Here stood Moses in the Mount; here Josua had fixed the station of the sun; there the sling and stone of David overcome the great Golias; the honour of Lincoln sees the venerable wonder; the rage of the sea sees the imperial trophy of God; the four-fold plague sees the standards rise again against it with conquering palm. It saw, and was astonished; and the pride of war felt that God fought for the boy; nor was it quiet by its own will, but it burst, and received the feet of peace on its neck. ¶ O famous day, to be venerated through our age! in which the rage of war hid itself,—in which the peace-bringing sword subdued our pestiferous divisions,—in which the grace of Christ washed out the dishonour that had been brought forth, and, with the font of faith, cleansed from the averted brow the disgrace which had been inscribed on it.

Translation.—A four-fold rage had taken hold of the English nation. Conspiring against its own government and threatening rebellion, this fallen nation—willing to trade freedom for slavery, to descend from its lofty position, from health to sickness, from safety to danger—claims ancient laws under an oppressive ruler; not governed by the law’s balance, nor by justice’s light, nor by holy counsel’s fire, nor by reason’s insights, a will, despite reason, strikes like lightning at the forbidden. ¶ The first rage was born from its own pride; the second brought the warlike legions of the French; the third led the fierce troops of the Scots; the fourth bent the unpredictable Welsh in submission. ¶ The leagues of peace are shattered, and threatening storms follow; corrupt license has seeped into the astonished towers where Faith lay hidden and ill, waiting long for a healer. At last, by Christ's generosity, she recovered and prepared for war. ¶ This rage, permitted by God for a time, was not allowed to scorch the weak-minded or to confuse the defenseless with divine anger. But the Searcher of hearts, moved by His love, called back the wayward sheep that had wandered in the desert, correcting their deserving faults with a healing touch, and reconciling His divine threats with a father’s mercy, softened His discipline with a mother’s love. ¶ The honor of the English bowed, and the beauty of the Kingdom suffered; its lowered head felt the divine judge’s wrath and feared serving a proud tyrant. The scale, long held out with uncertain favor, now smiled on the French, then shifted its smile to the English, applauding the latter with more truth, yet deceiving the former. ¶ The anger of an avenging God no longer allowed the raging king to reign; he fell, struck down by Him whose temples and homes he had burned with threatening fire. From this torch comes the torch of fate, and the avenging fever, while raging against the king, dispelled the flames of rage. That death became the greatest honor, accompanied by the highest glory, for he was never defeated by the enemy, amidst so many opponents; conquered by the greater conqueror, he, though unbowed, overcame his enemies even in death. ¶ Let arrogant rage cease; let power learn to serve and submit to God, lowering its neck to whom it has elevated itself; in rising, it falls: human power is fleeting; let it realize that its end is near. ¶ The land had mourned the death of John, and, fearing to submit to a degenerate ruler, the tears of the English summoned the strength of England; the deeper the grief, the closer is the remedy. ¶ Meanwhile, a glimmer of beauty emerged, the royal offspring, sole hope of the torn Kingdom, a star lit by God, shedding the cloud that obscured its father's light, shining forth anew, and the child’s light recalled the stars frightened by the father’s thunder. ¶ O precious piety of God! who controls the great, scatters the strong, lifts the weak, strikes down the fierce with lightning, breaks the haughty, and having come as a child from the virgin's womb, took a child to nurture, placing him in the Church's embrace, which gently holds him in a mother’s arms, now softened by newly born obedience, preparing to crown him with a tender crown. It was heavenly design, that the harmonious unity of holy counsel had no fear in obeying a boy king, and feared more to serve a tyrant. ¶ Sacred unity matures the new king for great things; usefulness, piety, and faith unite to work together with fate, sealing it all with the Cross; they raised the standard of the Cross and gathered around the new King, and the white cross adorning the Bearers of the Cross grounded the unstable troops in the foundation of faith. ¶ O famous mission of a man! The guidance of blessed counsel! Star of righteousness! Mirror of reason! Helmet of God’s worship! Crest adorned with the plume of care! England had taken up her conquering swords by divine impulse; her castles were sending forth, for the common good, the standard-bearing troops, fierce in battle, threatening the enemy. ¶ As the Earth began to blossom with new life and spread fresh grass, fragrant with flowers painting the young fleece of the fields, and while the new greens curled the reborn woods, calling many birds back to song; then the Gallic fury resolved to ally with the English of the north, their forces conspiring to pass through the English lands. Emerging from London, the army of Louis abandoned the long shadows, and the proud lords felt the shame of taking the open road, bringing fierce aid to Mountsorrel; for a greater victory awaited them, decreed by God that they should not suffer a greater destruction. But more cautiously retreated the nobility of earls, the faith’s finest, the royal strength, the shield of Chester, until their enemies' furious throng passed the famous castle on the heights (Nottingham), and the bank of Trent, with the pride of prolonged warfare flying toward the besieged fortress of the noble matron (Lincoln). ¶ Here, when fate turned the fierce troops with a murmuring sound, Fame flew, calling the earls, and the Cestrensian companions of the earls, growing their shielded ranks. The royal standards shined, and the allied troops followed, as clear faith finally revealed their faces; the bright signs of the Cross adorned the noble chests of the youth, a shared hope strengthened their hearts; there was one clear hope of victory; success was already imprinted on their faces; and with a shout, fortunate in meaning, they extended their hands for the united battle. ¶ The sabbath approached when the festival of the high God is celebrated, and the eve honors the triune being; the sun was beginning to touch the earth with its first light when the trumpet with its powerful blast sounded; the leaders wield iron warfare; many standards soared with trembling movements above nodding helmets, many shields changed their symbols with various colors. The sun’s beauty shone upon the armed troops; the coward grew anxious; the brave found strength. As the steadiness of war approached the astonished town, the youth surrounded the walls in a fearful circle, seeking new ways in; yet the leaders did not immediately attack the city; a mission was sent in to summon the sacrilegious to a peace agreement. Yet no peace could satisfy these fierce men; they hurled insults, scorned the messengers, and added threatening words. ¶ When the messengers returned with the furious message, the leaders commanded their bold followers to attack; then the horror of war roared, the trumpets thundered, a dreadful noise rose into the air, and amidst the resounding chaos, even the clouds could marvel at the earthly thunder. They leaped over the ditches, climbed over the walls, broke the gates, forced their way through, and engaged in battle. They fought with their swords; a justified confusion struck the sacrilegious men; the hives of Christ released the iron-clad bees of war, and with fearsome stings penetrated the enemy’s defenses, tearing through the armor, drawing the Sauls to the chains of Paul, transforming the holy conversion to turn hares into lions. ¶ Here stood Moses on the mountain; here Joshua commanded the sun to stand still; there David’s sling and stone vanquished the great Goliath; the honor of Lincoln witnessed the venerable miracle; the sea’s rage beheld God’s imperial trophy; the four-fold plague saw the standards rise again against it with conquering arms. It saw, and was amazed; the pride of war realized that God was fighting for the boy; nor could it remain calm of its own accord, but it burst, and laid the burden of peace upon its neck. ¶ O glorious day, to be revered through our age! when the rage of war hid itself,—when the peace-bringing sword subdued our deadly divisions,—when the grace of Christ washed away the dishonor that had emerged, and, through the waters of faith, cleansed from the averted brow the disgrace that had been inscribed upon it.

All authorities agree in describing the great pride and avarice and luxury of the nobles in general, but particularly of the Romish prelates, at the beginning of the thirteenth century. The following song is a fair specimen of the unsparing satire which was universally directed against them by their contemporaries.

All sources agree that the nobles, especially the Roman Catholic bishops, were extremely proud, greedy, and indulgent at the start of the thirteenth century. The following song is a good example of the harsh satire that their contemporaries widely directed at them.

SONG ON THE CORRUPTIONS OF THE TIME.

[MS. Harl. No. 978. fol. 105, v^o. reign of Hen. III.]

Contra avaros.

Against the greedy.

Quam sit lata scelerum et quam longa tela

Sub qua latent pectora vitiis anhela,

[28]

Musa vultu lugubri refer et revela,

Musa has a sad look and reveals,

Si curas cor spectantis tetigisse querela.

Pensant vota miseræ gentis et prophanæ

Pensant the wretched and profane people

Non virtutis pretium, set lini vel lanæ;

Vespere quod agitur est infectum mane,

O curas hominum, o quantum est [in] rebus inane!

O healers of mankind, oh how fleeting things are in the world!

Est ad jura quilibet oculus obtusus;

Omnis ad injurias animus diffusus;

Mind spread to all injuries;

Ad fortunæ prodeunt aleas et usus

Mille hominum spes et rerum discolor usus.

Cum Sabinæ conferant saltum meretrici,

Pauperizent Arabes sub toga mendici,

Paupers gather under the beggar's cloak,

Suo neget Tydeus fidem Polynici,

Tydeus denies Polynices' faith,

Spectatum admissi, risum teneatis, amici?

Can you hold back laughter, friends?

Singulos per singula si nosse labores,

Qui cultores otii, qui doli structores,

Qui ministri Mammonæ, qui Dei spretores,

Ætatis cujusque notandi sunt mores.

The character of each age must be noted.

[29]

Puer pede certior, odit fores, foras

Fugit, minus minimis colit res, honoras,

Et iram post gaudia, breves rumpens moras,

Colligit et ponit, temere mutatur in horas.

Colligates and sets things up, it randomly changes every hour.

A custode juvenis evolat et seris,

A young guardian flies out and locks up,

Gaudet equis, canibus, aleis, et meris,

Gaudet horse, dogs, dice, and wine,

Venator libidinis, auceps mulieris,

Hunter of desire, woman catcher,

Utilium tardus provisor, prodigus æris.

Slow utility provider, wasteful of resources.

Vir ut præsit civibus, imperet prætori,

Ut extendat prædia fune longiori,

To extend the property with a longer rope,

Et impregnet scrinia censu pleniori;

And fill the boxes with more inventory;

Quærit opes et amicitias, inservit honori.

Multa circumveniunt senem casus duri,

Many harsh circumstances surround the old man,

Vel quod eget, abstinens, census perituri,

Vel quod tractat gelide res, ut prosint furi,

Dilator, spe longus, iners, avidusque futuri.

Dilator, long and inactive, eager for what’s to come.

Sic ætates variat temporum respectus,

So the ages vary with time,

Transit ætas tenera cordis in affectus,

Vir in alta, sed ei quem torquet senectus,

Vir in alto, ma colui che è tormentato dalla vecchiaia,

Fervet avaritia miseraque cupidine pectus.

Greed and miserable desire burn the heart.

[30]

Omnis ad hoc hominum animus senescit,

Qui dum quærit extra se res, quærens se nescit,

Non rebus crescentibus ambitus quiescit;

Crescit amor nummi quantum ipsa pecunia crescit.

Sed hoc uno veniam vitium meretur,

Quod cum rerum dominis semper dominetur;

Tanto mens conspectius quæ nil reveretur

Tanto mind is more aware of things that fear nothing.

Crimen habet, quanto qui peccat major habetur.

Crimen has as much weight as the one who sins is considered greater.

Roma, turpitudinis jacens in profundis,

Roma, lying in the depths of depravity,

Virtutes præposterat opibus inmundis,

Virtues prioritize wealth over purity.

Vacillantis animi fluctuans sub undis,

Tossed emotions beneath the waves,

Diruit, ædificat, mutat quadrata rotundis.

Destroys, builds, changes squares to circles.

Vultus blandos asperat, quibus nunc arrisit;

Sinu fovet placido quos prius elisit;

Sinu comforts those he previously chose;

Dum monetam recipit, tractat, et revisit;

Dum receives the coin, he handles it and then revisits;

Quod petiit, spernit, repetit quod nuper omisit.

Si non recte percipit quocumque modo rem,

Et quem primo didicit non oblita morem,

[31]

Morem testæ redolet, quæ diutiorem

Morem test smells, which lasts longer

Quo semel est inbuta recens servabit odorem.

Coram cardinalibus, coram patriarcha,

In front of the cardinals, in front of the patriarch,

Libra libros, reos res, Marcum vincit marca,

Libra books, things matter, Marcum wins with a mark,

Tantumque dat gratiæ lex non parco parca,

Quantum quisque sua nummorum servat in arca.

Si stateram judicum quæris, quæras ære,

Cum ab ære pendeat gratia stateræ;

Non quæras inducias, sed quod quærunt quære,

Unde habeas quærit nemo, sed oportet habere.

Commissus notario munera suffunde;

Send duties to the notary;

Statim causæ subtrahet, quando, cur, et unde,

Et formæ subjiciet canones rotundæ,

And will subject form to canons of roundness,

Quem res plus nimio delectavere secundæ.

Roma cunctos erudit ut ad opus transvolent,

Roma instructs everyone to fly to work,

Plus quam Deo Mammonæ cor et manus inmolent,

Sic nimirum palmites mala stirpe redolent,

Sic surely the branches smell of bad roots,

Cui caput infirmum cetera membra dolent.

[32]

Calcant archipræsules colla cleri prona,

Calcant archbishops bow their heads,

Et extorquent lacrimas ut emungant dona;

Nec, si ferunt miseri pauca, vel non bona,

Æquis accipient animis, donantve corona.

Equal minds receive, giving a crown.

Si de contumelia cæperit quis conqueri,

Statim causæ porrigunt aurem, manum muneri;

Si semel acceperint rem pluralis numeri,

Cras poterunt fieri turpia sicut heri.

Cras could become ugly like yesterday.

Diligit episcopus hilarem datorem,

The bishop gives a cheerful gift,

Fas et nefas ausus post muneris odorem,

Nescius resumere, post lapsum pudorem,

Nescius to regain lost honor,

Ejectum semel attrita de fronte ruborem.

Ejecting once, it scraped the redness from the forehead.

Nec archidiacono minor turpitudo,

Not even the minor sin of an archdeacon,

Quem semel arripuit serio vel ludo

Tenet, nec misertus est inopi vel nudo;

Tenet, nor did he show mercy to the needy or the naked;

Non missura cutem nisi plena cruoris hirudo.

Decanus insidias natus ad æternas,

Decanus born into eternal traps,

Ut exploret symbolum et res subalternas,

[33]

Mutans linguæ modulum et vestes hesternas,

Migrat in obscuras humili sermone tabernas.

Moving to dark, low-key bars.

Presbiter quæ mortui quæ dant vivi, quæque

Presbiter who gives the dead what the living, and what

Refert ad focariam, cui dat sua seque;

Refers to the hearth, to which it gives itself and its own;

Ille sacri nominis, ille mentis æquæ,

Legem qui Domini meditatur nocte dieque.

Legem who meditates on the Lord day and night.

Fulti verbis laici cleri delinquentis,

Non tam verbis inhiant quam famæ docentis:

Nec sensus sic flectere minis aut tormentis

Humanos edicta valent, quam vita regentis.

Human laws are powerful, more than the life of the ruler.

Regna movent principes statusque lascivi,

Kings move and indulge in power,

Ut ducant exercitus, pœnam donativi

As armies lead, penalty of gift

Infligentes rustico miseroque civi;

Inflicting pain on a poor citizen;

Quicquid delirant reges plectuntur Achivi.

Whatever the rulers crazy about, the Greeks pay the price.

Qui regni vel curiæ curis accinguntur,

Dum arrident detrahunt, et dum blandiuntur

Jacturam vel dedecus semper moliuntur;

Loss or disgrace always haunt;

Nulla fides pietasve viris qui castra sequuntur.

Nulla trust or loyalty exists for men who follow the army.

Si te civis percipit, demollit ut urat,

Si dena contuleris mutuum futurat,

[34]

Te de tuo submovet, percipe, dum durat;

Pone merum et talos pereat, qui crastina curat.

Si quis ad forensium domos devolutus

Censum palam deferat, et minus astutus,

Nam cum cubans dormiet fessus et imbutus,

Vivitur ex rapto, non hospes ab hospite tutus.

Vivitur from theft, not a guest safe from the host.

Sic raptus, insidiæ, dolus, et simultas

Reddunt gentes devias, miseras, et stultas;

Sic inescant omnium mentes inconsultas

Let the minds of all be unconsulted.

Ambitus, et luxus, et opum metuenda facultas.

Ambition, luxury, and the fear of losing wealth.

Sed quid confert miseris luxus aut potestas

Qui spretis virtutibus colunt res funestas,

Aurum, gemmas, purpuram, et opes congestas?

Aurum, gems, purple, and accumulated wealth?

Cum labor in dampno est, crescit mortalis egestas.

Quid ad rem, de purpura, gemmis, auro, rure?

Assunt cum divitiis odia, jacturæ,

Wealth brings hate, loss,

Placita, jejunia, metus, et de jure

Placita, jejunia, metus, and de jure

Insompnes longo veniunt ex agmine curæ.

Insomnia comes from a long line of worries.

Regnat pauper tutius quam rerum collator,

Qui, dum rapit domini gratiam delator,

[35]

Vel onustum spoliat prudens spoliator;

The wise thief strips the burden.

Cantabit vacuus coram latrone viator.

The traveler sings empty in front of the robber.

Sæpe vivunt gratius rebus destituti,

Often live more gracefully deprived,

Sub exili tegete lateris aut luti,

Quam in regum domibus mollibus induti;

Quam in the luxurious homes of kings;

Serviet æternum qui parvo nesciet uti.

Serviet forever who doesn't know how to use a little.

Sed si quæris copiam veræ facultatis,

Rejice superflua, cole quod est satis,

Rejoice in abundance, gather what is enough,

Exue divitias, nudus cede fatis;

Give up riches, surrender to fate;

Tolle moram, nocuit semper differre paratis.

Si dum iter arripis ad utiliora,

Spem metus dissuadeat, vel successus mora,

Spem fear keeps you from moving forward, or success delays you,

Animum ne revoces, nec reflectas lora,

Grata superveniet quæ non sperabitur hora.

Gratitude will arrive when you least expect it.

Thesaurizes illud quo non potes abuti,

Curam gerens inopis, cæci, claudi, muti;

Curam for the poor, the blind, the lame, the mute;

Animæ, non animo servias vel cuti,

Pauca voluptati debentur, plura saluti.

Few things are for pleasure, many for health.

Nemo regis solio tutus, vel asylo,

Nemo sits safe on the throne of the king, or in the sanctuary,

Cum nec lingua nequeat exprimi vel stilo

[36]

Quam sub fato pendulo vicinoque pilo,

Quam sub fatum pendulo vicinoque pilo,

Omina sunt hominum tenui pendentia filo.

Prospere dum navigas æquoris extremum,

Prosper while you sail the open sea,

Pensa non præsentia, sed futura demum,

Pensa not on the present, but rather on the future only,

Et puppim considerans, non proram vel remum,

Omnem crede diem tibi diluxisse supremum.

Omnia crede diem tibi diluxisse supremum.

Translation.—How wide and how long is the web of crimes with which our breasts, choked with vices, are enveloped, tell, and reveal, O muse, with a mournful countenance, if you care to touch the heart of the spectator with your lament.—The wretched and profane people seem to form their wishes in consideration, not of the price of virtue, but of flax or wool: what is done in the evening is unwrought in the morning. O cares of men! O how much emptiness there is in things!—Every eye is blind to justice; every mind is large to injustice; a thousand hopes of men and the differing aspects of things depend on the dice and uses of fortune.—When chaste maidens join in dance with the strumpet, when the Arabs play the pauper under the robe of a beggar, when Tydeus denies his faith to his Polynices, then, if you are admitted to the spectacle, my friends, can you restrain your laughter?—If you are anxious to know all men by their several failings, who practise sloth, who are the plotters of treason, who the servants of Mammon, who the despisers of God, we must observe the manners of every age of life.—The boy, as he learns the use of feet, hates the doors, flies abroad; he respects things and honours less than the least; anger and joy succeed each other with short intervals, for his changes are sudden.—The youth flies from his tutor and confinement; he delights in horses, dogs, dice, and wine, a hunter of his pleasures, whose occupation is with women, a slow provider of useful things, prodigal of money.—When arrived at manhood, that he may rule the citizens and dictate to the prætor, that he may extend his possessions with a longer cable, and fill his bags with greater treasure, he seeks riches and friendships, and is a slave to honours.—Many serious troubles surround the old man, either that, from stinginess, he spares his perishing wealth, or that he handles his riches with fear, lest they should fall to the thief; he is one who delays long, depending on hope, inactive, and greedy of the future.—Thus difference of time causes variety of ages; the tender age is occupied on the affections of the heart, the man on lofty things, but he whom old age bends, his breast glows with avarice and miserable cupidity.—In this respect the whole mind of men grows old, which, while it seeks things external, is ignorant of itself in the pursuit; ambition is not quieted by success: the love of money increases as fast as the money itself increases.—But in this point alone may vice claim some credit, that it is always prevalent among the great; yet that disposition which respects no control is the more conspicuously criminal, in proportion as the sinner occupies a higher station.—Rome, lying in the depths of turpitude, ranks virtues beneath filthy lucre; fluctuating under the waves of a vacillating mind, she overthrows, builds, and changes square things for round.—She despises the bland countenances at which but now she smiled; she cherishes in her placid breast those whom before she rolled down; while she receives money, she treats and revises: what she sought she despises, and seeks again what lately she let go.—If she does not perceive rightly a thing in any manner whatever, and has not forgotten the custom which she first learnt, she smells of the custom of the cask, which will keep very long the odour with which it was once endued while fresh.—Before the cardinals and before the patriarch, a pound overcomes the Bible, money the accused, and a marc Mark, the law sparing to him who is not sparing, gives only as much grace as each has money in his purse.—If you seek the balance of the judges, you should seek it with copper, since the favour of the balance hangs from copper; you should not ask respite, but ask what they ask; whence you obtain it nobody will inquire, but you needs must have it.—When you are turned over to the notary, pour out your bribes; he will at once extricate you from your cause, when, why, or whence it may arise, and will subject the canons to the form that is round (i. e. the coin), whom prosperity delights not a little.—Rome teaches all that they should fly over to expediency, that they should offer heart and hand to Mammon rather than to God; thus it happens that the branches smell of a bad root; where the head is infirm, the other members are in pain.—The archbishops tread under foot the necks of the clergy, and extort tears in order that they may be dried by gifts; nor, if the poor wretches bring few or not good ones, do they take them in good part, or acknowledge them with favour.—If any one begins to complain of an injury, they immediately stretch their ear to the cause, their hand to the gift; if they once receive a thing of the plural number, to-morrow the same basenesses may be done as yesterday.—The bishop loves a cheerful giver, and dares either right or wrong after the smell of a bribe, unable to resume, after he has thrown shame aside, the blush once rejected from his worn brow.—Nor is there less baseness in the archdeacon; whom he has once taken up, whether in earnest or in joke, he holds; nor has he mercy for the needy or the naked; the leech which will not let go the skin till he is filled with blood.—The dean, born to everlasting wiles, that he may explore the creed (symbolum) and the things which succeed, changing the tune of his tongue and yesterday’s garments, migrates with humble speech to the obscure taverns.—The priest, whatever either the dead or the living give, carries all to his fireside-woman, to whom he gives himself and what he has; he of the holy name and the equal mind, who meditates the law of the Lord by day and by night.—The laymen resting on the words of the clergy who depart from them, pay less attention to the words than to the character of the teacher: nor can laws subdue the senses of men by threats and torments, so much as the example of the ruler.—The luxurious princes stir kingdoms and states, that they may lead armies, inflicting the punishment of a tax on the rustic and the miserable citizen; for whenever the kings run wild, the Greeks pay the piper.—They who are occupied with the cares of the kingdom or of the court, detract while they smile, and when they flatter they are plotting damage or disgrace; there is neither faith nor honesty in those who follow camps.—If a citizen perceive you, he caresses that he may burn you; if you lay down ten, he puts the payment of his stake to another time; he cheats you out of your own; look to it, while it lasts; he may perish behind the wine and the dice, who leaves care till to-morrow.—If any one going to the houses of the lawyers, carries his money openly, he also is a simpleton; for when he sleeps in his bed weary and full, people live by rapine, the guest is not safe from his host.—Thus rapine, snares, treachery, and strife, lead people into error, misery, and folly; thus ambition and luxury, and the revered possession of riches, allure the foolish minds of all men.—But what availeth luxury and power to those miserable people who, despising virtues, esteem only things that produce evil, such as gold, gems, and heaps of wealth? when our labour is expended on what is injurious to us, the misery of mortals is on the increase.—What avails it to talk of purple, gems, gold, land? With riches we have feuds, losses, pleas, fastings, fears, and justly sleepless cares come in a long train.—The poor man reigns more safely than he that amasses wealth, who, while the informer deprives the lord of his favour, or the lurking spoiler spoils him who is laden, he, an empty traveller, will sing before the thief.—They who are destitute often live more pleasantly under a slight hut of brick or mud, than those who are delicately clothed in the palaces of kings; he will be ever a slave who knows not how to use moderation.—But if you seek abundance of true property, reject superfluity, seek what is enough, strip yourself of riches, and die naked; delay not this, for those who are prepared are ever injured by delay.—If while you are on your road to what is more useful, fear dissuade hope, or delay endanger success; change not your mind, nor slacken your reins; the grateful hour will arrive when least expected.—Treasure up that which you cannot abuse, having a care of the needy, the blind, the lame, and the dumb; serve your soul, and not your mind or your skin; you owe little to pleasure, but more to your salvation.—No one is safe on a king’s throne, or in a sanctuary, since it can be expressed neither by tongue nor pen by how slender a thread the destinies of men hang under the imminent approach of death.—While you navigate prosperously the far side of the sea, weigh not the present but the future, and considering the poop more than the prow or the oar, act as though you thought every day your last.

Translation.—Look how vast and how deep the web of crimes is that wraps around our hearts, suffocating us with our sins. O muse, reveal this with a sorrowful face, if you wish to touch the hearts of those watching with your lament.—Wretched and corrupt people seem to make their wishes based not on the value of virtue, but on the price of flax or wool: what is created in the evening is undone by morning. O cares of humanity! O how much emptiness there is in all things!—Every eye is blind to justice; every mind is wide open to injustice; a thousand hopes and the different appearances of things depend on the flip of a coin and the whims of fortune.—When pure young maidens dance with harlots, when Arabs pretend to be poor under the rags of beggars, when Tydeus betrays his faith to Polynices, then, if you're allowed to witness this, my friends, can you hold back your laughter?—If you want to know the faults of all men—who are lazy, who plot treason, who serve Mammon, who scorn God—we need to observe the conduct of every stage of life.—The boy, learning to walk, hates doors and runs outside; he respects nothing and honors even less; anger and joy come and go in quick succession, for his changes are sudden.—The youth escapes from his teacher and confinement; drawn to horses, dogs, dice, and wine, he pursues pleasure, preoccupied with women, slow to gather useful things, and wasteful with money.—As a man, he seeks to control citizens and dictate to the praetor, hoping to expand his possessions and fill his pockets with more wealth; he chases riches and friendships, becoming a slave to honors.—Many serious troubles surround the old man, either because of his stinginess, hoarding his dwindling wealth, or because he clings to his riches with fear, afraid they might fall to thieves; he procrastinates, reliant on hope, inactive, and greedy for the future.—Thus, the passage of time brings different ages; the tender youth is occupied with matters of the heart, the man focuses on lofty pursuits, while old age brings a heart consumed by greed and miserable longing.—In this way, the mind of man ages; while it seeks external things, it remains unaware of itself in the pursuit; ambition is never satisfied with success: the love of money grows as quickly as the money itself does.—However, in this one aspect, vice claims some credit; it's always prevalent among the powerful; yet the more unchecked this disposition is, the more glaring the crime, especially for those in high positions.—Rome, steeped in corruption, values virtues less than filthy lucre; tossed around by a wavering mind, it destroys, builds, and trades straight for circular things.—It scorns the pleasant faces it once smiled upon; in its calm, it holds dear those it once cast aside; while it receives money, it critiques and revises: what it sought, it now spurns, and seeks again what it recently discarded.—If it doesn’t perceive something correctly in any way, and hasn’t forgotten its original customs, it bears the stale scent of the cask, which retains its original odor long after it was fresh.—Before cardinals and patriarchs, a pound outweighs the Bible, money outmatches the accused, and the law favors the one who has the cash in hand.—If you seek the judges’ favor, bring money; since the scales depend on it; don’t ask for time, just give what they request; where you get it from, no one will ask, but you must have it.—When you’re passed to the notary, distribute your bribes; he'll quickly get you out of trouble, regardless of when or why, and will arrange canons to fit the shape of coins, which prosperity favors immensely.—Rome instructs everyone to prioritize convenience, to offer heart and hand to Mammon rather than to God; thus, the branches bear the scent of a bad root; where the head is weak, all the other parts suffer.—Archbishops trample the clergy, extorting tears in exchange for gifts; and even if the poor souls bring few or lowly offerings, they’re not received well or acknowledged with favor.—If anyone starts to complain about an injustice, they immediately lean in to hear the cause and reach out for the gift; if they once accept a gift, the following day the same misdeeds can occur as before.—The bishop loves a generous giver, ready to act right or wrong after sensing a bribe, unable to regain his former shame after casting it aside.—The archdeacon is no better; once he has taken someone in, whether seriously or jokingly, he holds onto them; he shows no mercy for the needy or the naked, a leech that won't let go until it's full of blood.—The dean, born into endless tricks, seeks to explore beliefs and future matters, changing the sound of his voice and yesterday's clothes, humbly migrating to the obscure taverns.—The priest, whatever offerings the dead or living provide, carries all home to his partner, to whom he gives himself and everything he owns; he of holy name and equal mind, who meditates on the law of the Lord day and night.—The common people, relying on the clergy who stray from their teachings, pay more attention to the character of the teacher than to their words: nor can threats and torments from laws control a person's senses as effectively as the example of a ruler.—Extravagant princes stir up kingdoms and states in order to lead armies, placing the burden of taxes on the poor and miserable citizens; whenever kings run amok, the Greeks pay the bill.—Those engaged in the care of the kingdom or court will smile while they deceive; when they flatter, they're scheming damage or disgrace; there’s neither faith nor honesty in those who follow the camps.—If a citizen notices you, he flatters you so he can burn you; if you lay down ten, he’ll postpone his payment for another day; he steals from you while you’re out; be wary, while it lasts; a person who puts off worry till tomorrow may perish behind the wine and dice.—If anyone, while heading to the lawyers, carries their money openly, they're also a fool; when they finally sleep in bed, worn out and full, they don’t realize that people live by theft; the guest isn't safe even from his host.—Thus, theft, traps, treachery, and conflict lead people into error, hardship, and foolishness; ambition and luxury, and the revered possession of wealth, entice the foolish minds of all men.—But what good does wealth and luxury do to those miserable souls who, ignoring virtue, value only harmful things like gold, gems, and piles of wealth? When our labor is spent on what harms us, the misery of life multiplies.—What benefit is there in speaking of purple, gems, gold, or land? With riches, we have feuds, losses, disputes, fasts, fears, and justly sleepless worries follow closely behind.—The poor live more securely than those who hoard wealth, as the whistleblower removes favor from the lord or the hidden thief robs the loaded one, while the empty traveler sings before the thief.—The destitute often enjoy life more in a humble hut of brick or mud than those finely dressed in palaces; he will forever be a slave who cannot find moderation.—But if you seek genuine wealth, shun excess, pursue what is enough, strip yourself of riches, and die without possessions; don’t delay this, for those who prepare often suffer from delay.—If fear discourages hope or delay threatens success while you’re on your way to something more worthwhile, don’t change your mind or loosen your grip; the grateful hour will arrive when you least expect it.—Gather what you cannot abuse, keeping an eye on the needy, the blind, the lame, and the mute; serve your soul, not your mind or your body; owe little to pleasure, but more to your salvation.—No one can feel safe on a king’s throne or in a sanctuary, as it cannot be stated in words or in writing how fragile the thread is that the fates of men hang from in the face of death.—While you navigate successfully across the sea, focus not on the present but on the future, and paying more attention to the stern than the bow or the oar, live each day as if it were your last.

The foreign policy of Henry III. was even less manly than that of his father. Among the many songs of the Normans and Poitevins, reclaiming the assistance of their ancient sovereign, we may give as an example the Sirvente of Bernard de Rovenac, addressed to Henry and his contemporary James I. King of Aragon, from whom Louis IX. had taken Languedoc to give it as a portion to his brother Alphonsus. There is internal evidence that it was written about 1229, the year in which Henry III. made his ill-conducted expedition into Brittany.

The foreign policy of Henry III was even less assertive than that of his father. Among the many songs of the Normans and Poitevins, calling for the help of their former ruler, we can mention the Sirvente of Bernard de Rovenac, which was addressed to Henry and his contemporary James I, King of Aragon, from whom Louis IX took Languedoc to give it as a dowry to his brother Alphonsus. There is evidence suggesting it was written around 1229, the year when Henry III launched his poorly planned expedition into Brittany.

A SIRVENTE AGAINST KING HENRY.

[Raynouard, Choix, tom. iv. p. 203.]

[Raynouard, Choix, vol. iv. p. 203.]

Ja no vuelh do ni esmenda

Ni grat retener

No lo puedo retener

Dels ricx ab lur falz saber,

Qu’en cor ay que los reprenda

[37]

Dels vils fatz mal yssernitz;

E no vuelh sia grazitz

Mos sirventes entr’ els flacx nualhos,

Paupres de cor et d’ aver poderos.

Paupers of heart and of great power.

Rey Engles prec que entenda,

Rey Engles please understand,

Quar fa dechazar

Quar to reject

Son pauc pretz per trop temer,

Quar no’l play qu’ els sieus defenda,

Quar no’l play qu’ els seus defenda,

Qu’ans es tan flacx e marritz

Que par sia adurmitz,

Qu’el reys frances li tolh en plas perdos

Tors et Angieus e Normans e Bretos.

Tors and Angles, Normans and Bretons.

Rey d’Arago, ses contenda,

King of Aragon, his battles,

Deu ben nom aver

Dew doesn't have a name

Jacme, quar trop vol jazer;

Jacme, too many things to do;

E qui que sa terra s prenda,

El es tan flacx e chausitz

El es tan flaco y chistoso.

Que sol res no y contraditz;

E car ven lay als Sarrazis fellos

L’anta e’l dan que pren say vas Lymos.

[38]

Ja tró son payre car venda

No pot trop valer,

No more bad vibes,

Ni s cug qu’ ieu li diga plazer,

Tró foc n’abraz e n’essenda

Fire burns and lights up

E n’ sian grans colps feritz;

Pueys er de bon pretz complitz,

S’al rey frances merma sos tenezos,

S'il vous plaît moderniser le texte suivant en anglais moderne, en mettant à jour le langage dans le style d'aujourd'hui tout en préservant le sens et les nuances d'origine. Ne laissez aucune information de côté et n'ajoutez rien. Ne fournissez aucun commentaire, introduction ou explication. Maintenez la structure originale du paragraphe et tous les balises HTML. S'il y a des références à des chapitres ou un table des matières ou HTML, imprimez-les exactement comme elles sont. Si vous n'avez pas assez de contexte ou si le texte est trop court, renvoyez simplement le texte tel quel. Voici le paragraphe : S’al rey frances merma sos tenezos,

Quar el sieu fieu vol heretar N Anfos.

Quar el seu fill vol heretar N Anfos.

Coms de Toloza, la renda

Coms de Toloza, the income

Que soletz tener

What do you usually have?

De Belcaire us deu dolar,

De Belcaire gave us a dollar,

S’al deman faitz lonj’ atenda

S'il te plaît, attends un moment.

Vos e ’l reys que us es plevitz;

L’enprendemen n’er aunitz,

L'entreprise n'en a rien,

S’ar no vezem tendas e pabalhos,

S’ar no veremos tiendas y trabajos,

E murs fondre, e cazer autas tors.

Ricx homes, mal yssernitz,

En vey hom vostres malz ditz,

E laissera us, s’ie us vis arditz ni pros,

Mas no us tem tan que ja m’en lays per vos.

Translation.—I wish neither for the gifts and favours—nor to obtain the good-will—of the rich, with their false wisdom;—but I have in my heart the intention to reproach them—with their vile deeds ill-conceived;—and I don’t wish to be agreable—my Sirventes among the cowardly idlers,—poor in heart and heavy in riches.

Translation.—I don’t want the gifts and favors—or the approval—of the wealthy, with their false wisdom;—instead, I want to confront them—with their despicable and misguided actions;—and I have no desire to be pleasant—my Sirventes among the cowardly idlers,—poor in spirit but rich in possessions.

The English King, I pray him to hear it,—for he causes to fall—his little glory by too much timidity,—for it does not please him to defend his own people,—and thus he is so cowardly and so vile,—that he seems to be asleep,—while the French King takes from him with impunity—Tours, and Angiers, and Normans, and Bretons.

The English King, I ask him to listen,—for he brings down—his small glory by being too timid,—for he refuses to defend his own people,—and so he is so cowardly and so despicable,—that he seems to be asleep,—while the French King easily takes—Tours, and Angers, and Normans, and Bretons.

The King of Aragon, without any doubt,—ought really to have the name—of James; for he is too willing to lie down;—and whoever it be that takes his land,—he is so cowardly and caitiff,—that he does not even contradict it;—and he revenges on that side against the felon Saracens——the shame and damage which he receives on this side towards Limoux.

The King of Aragon, without a doubt, should be called James; because he is too eager to back down. Whoever seizes his land, he is so cowardly and weak, that he doesn’t even challenge it. Instead, he takes out his anger against the treacherous Saracens for the humiliation and harm he suffers here near Limoux.

Until he have revenged his father,—he cannot have much esteem,—nor let him imagine that I will speak to please him,—unless he ravage and put in flames,—and unless great blows be struck.—For there will have been accomplished great honour,—if he narrows the domains of the French King,—for Don Alfonse desires to inherit his fief.

Until he has avenged his father, he can't have much respect, and he shouldn't think that I'll speak to please him unless he causes destruction and sets things on fire, and unless significant blows are dealt. Great honor will be achieved if he reduces the territories of the French King, because Don Alfonse wants to inherit his lands.

Earl of Toulouse, the rent—which you used to hold—from Beaucaire, you ought to regret,—if you make long delay to demand it,—you, and that King, because you are in league;—that undertaking will not be disgraced,—if we now see tents and pavilions,—and walls fall and high towers break.

Earl of Toulouse, the rent that you used to collect from Beaucaire, you should regret if you take too long to ask for it—you and that King, since you are in alliance. That endeavor won’t be discredited if we see tents and pavilions now, and walls falling and high towers breaking.

Rich men, ill-advised,—one sees your evil sayings,—I would let you alone, if I saw you hardy and courageous,—but I do not fear you so much as to leave it on your account.

Rich men, poorly guided—your harmful words are clear to me—I would leave you be if I saw you bold and brave—but I don't fear you enough to hold back because of you.

[39]

The following Sirvente, by the same author, is also directed against Henry and James, and was written about the year 1250. It repeats the same articles of accusation, and its object was to persuade those kings to invade the dominions of Louis, while he was himself absent on his crusade.

The following Sirvente, by the same author, is also aimed at Henry and James and was written around the year 1250. It repeats the same charges and its goal was to convince those kings to invade Louis's territories while he was away on his crusade.

A SIRVENTE AGAINST KING HENRY.

[Raynouard, tom. iv. p. 205.]

[Raynouard, vol. iv, p. 205.]

D’un sirventes m’es grans volontatz preza,

D’un sirventes m’es grands volontatz preza,

Ricx homes flacx, e non sai que us disses,

Quar ja lauzor no y auria ben meza,

Ni us aus blasmar, e val pauc sirventes

Que laza quan blasmar deuria;

Que laza cuando blasmar debería;

Pero si tot vos par follia,

A me platz mais que us blasme dizen ver,

A me place more than you blame, they say to see.

Que si menten vos dizia plazer.

Amdos los reys an una cauz’ empressa,

Selh d’Arago et aisselh dels Engles,

Que no sia per elhs terra defeza

Ni fasson mal ad home qu’el lur fes,

E fan merces e cortezia,

E fan merces e cortesia,

[40]

Quar al rey que conquer Suria

Quar al rey que conquistó Siria

Laisson en patz lur fieus del tot tener;

Laissons en paix leurs fils de tout tenir;

Nostre Senher lur en deu grat saber.

Nostre Senher leur en Dieu grat savoir.

Vergonha m pren, quant una gens conqueza

Nos ten aissi totz vencutz e conques,

E degr’ esser aitals vergonha prezza,

Quom a me pren, al rey Aragones

E al rey que pert Normandia,

Mas prez an aital companhia

Mas prez e tal companhia

Que ja nulh temps no fasson lur dever,

Et anc non vitz autre tan ben tener.

E pus no pren en la leuda torneza

Qu’a Monpeslier li tollon siey borzes,

Ni no y s venja de l’anta que y a preza,

Ja no ’lh sia mais retragz Carcasses,

Pos als sieus eys no s defendria,

Assatz fa sol qu’en patz estia;

Patz non a ges senher ab gran poder,

Patz doesn't have a lot of power,

Quan sas antas torna a non chaler.

[41]

Ges trop lauzar, quan valors es mal meza,

Non apel patz, quar mala guerra es;

Ni ja per me non er per patz enteza,

Mielhs deuria aver nom gauch de pages,

E dels ricx que perdon tot dia

Pretz, e ja fort greu no lur sia,

Quar pauc perdon e pauc lur deu doler,

Quar few forgive and few should feel sorry for them,

Quar ges de pauc non pot hom trop mover.

Lo reys N Anfos a laissat cobezeza

Als autres reys, qu’a sos ops non vol ges,

Et a sa part elh a preza largueza,

Mal a partit qui reptar l’en volgues;

E dic vos que m par vilania

Qui partis e qui ’l mielhs s’ atria,

Mas ges pertant non a fag non dever,

Quar a pres so qu’elhs no volon aver.

Quar a press so qu'ils ne veulent pas avoir.

Ricx malastrucx, s’ieu vos sabia

Lauzor, volontiers la us diria;

Lauzor, gladly I would say;

Mas no us pessetz menten mi alezer,

Que vostre grat no vuelh ni vostr’ aver.

Translation.—I am seized by a great desire of writing a sirvente,—O rich yet cowardly men! and I know not what I shall say to you,—for there will be little room for praise;—nor dare I blame you, and a sirvente is worth little—which praises when it ought to blame:—but though it may seem all folly to you,—yet it pleases me more to blame you by telling the truth,—than if I spoke falsehood to please you.

Translation.—I feel a strong urge to write a sirvente,—Oh wealthy yet cowardly men! and I’m not sure what I’ll say to you,—because there won’t be much to praise;—nor do I dare to criticize you, and a sirvente isn't worth much—which praises when it should criticize:—but even if it all seems like nonsense to you,—I’d rather tell you the truth and criticize you,—than say something untrue just to make you happy.

Both the kings have resolved on one thing,—he of Aragon and he of the English,—that by them the land shall not be defended,—and that they will do ill to no one who does ill to them;—they are merciful and courteous;—for they let the King who is conquering Syria—retain their fiefs altogether in peace;—our Lord ought to be very thankful to them for it.

Both kings have agreed on one thing—both the King of Aragon and the King of England—that they will not defend the land and that they will not harm anyone who doesn’t harm them. They are merciful and courteous because they allow the King who is conquering Syria to keep their fiefs in peace. Our Lord should be very grateful to them for this.

Shame seizes on me, when a vanquished people—holds us thus all subdued and conquered,—and such shame ought to seize—the King of Aragon, as seizes me,—and the King who loses Normandy,—but they take such company—that now they never perform their duty,—and I never saw another hold so well.

Shame takes hold of me when a defeated people keeps us all subdued and conquered, and the King of Aragon should feel the same shame that I do, as well as the King who loses Normandy. Yet they choose such company that they never fulfill their responsibilities, and I've never seen anyone handle it so well.

And afterwards he does not receive the tax,—which at Montpellier his burgesses take from him,—neither does he revenge himself of the disgrace he received there,—now Carcasson may no more be recovered by him;—for he would not defend his own eyes,—his only endeavour is that he may be in peace;—a noble lord with great power has no peace,—when he turns his ways to nonchalance.

And afterwards he doesn’t collect the tax, which his townspeople take from him in Montpellier, nor does he seek revenge for the disgrace he faced there—now Carcassonne cannot be taken back by him; for he wouldn’t defend his own honor—his only goal is to find peace; a noble lord with great power has no peace when he becomes indifferent.

To praise people too much, when valour is ill esteemed,—I do not call it peace, for it is bad war;—nor shall it now be understood by me for peace,—it ought rather to have the name of pages’ play,—and of the rich who lose every day—honour, and yet it grieves them not much,—for they lose little and need not grieve much,—for we cannot be moved much by a little thing.

To praise people excessively when courage is undervalued—I wouldn’t call that peace, because it's a bad kind of war;—nor should it be considered peace by me—it should be referred to as a game of the privileged—like the wealthy who lose a little honor every day—and yet it doesn't bother them too much—because they lose so little and don’t really need to feel upset—since we can hardly be affected by something minor.

The king Don Alfonso has left covetousness—to the other kings, because he will not make use of it,—and he has taken for his share largess,—he has an ill share who wishes to recover this from him;—and I tell you that it appears to me villany,—when one shares and takes the best to himself;—yet no one has done otherwise than right,—when he has taken that which others will not have.

King Don Alfonso has given up greed for the other kings, since he won’t use it, and instead has taken generosity for himself. It’s a poor deal for anyone who wants to get this back from him. I must say it seems pretty low when someone shares and keeps the best parts for themselves. Still, everyone is justified in taking what others don’t want.

Rich men ill-advised, if I knew any thing in you—worthy of praise, I would willingly tell you of it;—but think not to take up my leisure,—for I desire neither your thanks nor your goods.

Rich men, if I knew anything about you that deserved praise, I would gladly tell you; but don’t think you can distract me—I'm not interested in your thanks or your wealth.

[42]

Henry’s embarrassments at home were now becoming every day more numerous and more complicated. Scarcely any part of the nation, clergy, barons, or people, were any longer his friends. The following song (made in 1256) was evidently written by one belonging to the former of these classes, indignant at the taxes which the King, with the consent of the Pope, had levied on the clergy, in the vain hope of placing one of his sons on the throne of Sicily, and afterwards to pay the debt which he had contracted towards the supreme pontiff. The King of France, quoted as an example, was the saintly Louis IX.

Henry's troubles at home were becoming more frequent and complicated by the day. Hardly anyone in the nation—clergy, barons, or common people—was still on his side. The following song (written in 1256) was clearly composed by someone from the clergy who was upset about the taxes that the King, with the Pope's approval, had imposed on them. This was in a misguided attempt to put one of his sons on the throne of Sicily and later pay off the debt he owed to the Pope. The King of France, mentioned as a comparison, was the revered Louis IX.

THE SONG OF THE CHURCH.

[MS. Cotton. Jul. D. VII. fol. 133, v^o. of 13th century.]

Istud canticum factum fuit anno gratiæ m^occ^olvi^o supra desolatione Ecclesiæ Anglicanæ.

Or est acumpli à men acient

La pleinte Jeremie, ke oï avez suvent;

ke dit cument set sule

ke dit document settle

cité pleine de fule

city full of fuel

Plurant amerement,

Plenty of love,

ore est sanz mariage

more is without marriage

e mis en tailage,

La dame de la gent.

The lady of the people.

Cest est seint eglise trestut apertement,

C'est est seint église trestut apertement,

Ke est ja hunie e tut mis a vent:

[43]

E si est maumise, nus veum cument.

Ele gent e plure,

Elegant and plural,

n’a ad nul ke sucure

De sun marement.

The sun shines.

Jà fu cleregie

Jà fu clergy

franche e à desus,

franche et à-dessus,

Amée e cherie,

Dear Amée,

nule ren pot plus.

nule ren pot more.

Ore est enservie,

Ore is served,

E trop envilie,

e abatu jus;

Par iceus est hunie,

Dunt dut aver aïe;

jo n’os dire plus.

I won't say more.

Li rois ne l’apostoile ne pensent altrement,

Mès coment au clers tolent lur or e lur argent.

Co est tute la summe,

ke la pape de Rume

Al rei trop consent,

To the king's consent,

pur aider sa curune

pour aider sa couronne

la dime de clers li dune,

De ço en fet sun talent.

[44]

Jo ne quid pas ke li rois face sagement,

Ke il vit de roberie ke il de la clergie prent.

Jà ne fra bone prise,

Never go without good fun,

pur rober seinte eglise;

pur rober saint church;

Il la say verament.

Ke vot aver semblance,

They look alike,

regarde le rois de France

look at the kings of France

E sun achevement.

E sun achievement.

Translation.—Now is accomplished as I conceive—the plaint of Jeremiah, which you have often heard,—who tells how this sole—city full of people—bewailing bitterly,—is now without marriage—and put in contribution,—the Lady of the people.—That is holy church very evidently,—who is now disgraced and all put to sale;—and truly is she in ill case, we see how.—She laments and weeps,—there is none who helps her—out of her desolation.

Translation.—Now, as I understand it, the sorrow of Jeremiah is fulfilled, which you’ve heard many times before—he talks about how this once bustling city is now mourning deeply—completely alone in its marriage—undergoing hardship—she, the Lady of the people. This clearly refers to the holy church, which is now disgraced and for sale; truly, she's in a terrible state, as we can see. She cries and weeps—there’s no one who helps her escape her misery.

Formerly clergy was—free and uppermost,—loved and cherished,—nothing could be more so.—Now it is enslaved,—and too much debased,—and trodden down.—By those is it disgraced,—from whom it ought to have help;—I dare not say more.

Formerly, the clergy were free and respected, loved and cherished—nothing could be better. Now they are enslaved, greatly degraded, and oppressed. They are disrespected by those who should offer them support; I dare not say more.

The king and the pope think of nothing else,—but how they may take from the clergy their gold and their silver.—This is the whole affair,—that the pope of Rome—yields too much to the king,—to help his crown,—the tenth of the clergy’s goods he gives him,—and with that he does his will.

The king and the pope are focused only on how to take the clergy's gold and silver. That's the whole situation— the pope of Rome gives in too easily to the king to support his crown. He gives him a tenth of the clergy's possessions, and with that, the king gets what he wants.

I do not think that the King acts wisely,—that he lives of robbery which he commits upon the clergy.—He will never be a gainer,—by robbing holy church;—he knows it truly.—He who seeks an example,—let him regard the King of France—and his achievement.

I don’t think the King is acting wisely—he's living off the robbery he commits against the clergy. He’ll never benefit from robbing the holy church; he knows that for sure. Anyone looking for an example should consider the King of France and what he accomplished.

The next Song, directed against the avarice of the Bishops, appears to be of about the same date. In the manuscript it is written, like the foregoing, as prose.

The next song, aimed at the greed of the bishops, seems to be from around the same time. In the manuscript, it's written in prose, just like the previous one.

A SONG AGAINST THE BISHOPS.

[From the same folio of the same MS.]

Licet æger cum ægrotis,

Sick with the sick,

Et ignotus cum ignotis,

And unknown with the unknown,

Fungar tamen vice totis,

Fungi still thrive everywhere,

Jus usurpans sacerdotis;

Just usurping the priest;

flete, Syon filiæ,

flete, Syon daughter,

præsides ecclesiæ

president of the church

imitantur hodie

they imitate today

Christum a remotis.

Christ from afar.

[45]

Jacet ordo clericalis

Clerical order is dead

In respectu laicalis,

In lay respect,

Sponsa Christi fit venalis,

Sponsa Christi is for sale,

Generosa generalis;

Generous general.

veneunt altaria,

They come to the altars,

venit eucharistia,

the Eucharist is coming,

cum sit nugatoria

Gratia venalis.

Paid gratitude.

Donum Dei non donatur

God's gift isn't given away.

Nisi gratis conferatur;

Unless it's provided for free;

Quod qui vendit vel mercatur,

Whoever sells or trades,

Lepra Syri vulneratur;

Lepra Syri is vulnerable;

quem sic ambit ambitus,

who seeks power,

ydolorum servitus

suffering is servitude

templo sancti spiritus

Church of the Holy Spirit

Non compaginatur.

Not compatible.

In diebus juventutis

In my youth

Timent annos senectutis,

Time of old age,

Ne fortuna destitutis

No luck for the abandoned

[46]

Desit eis splendor cutis.

Give them skin glow.

Sed dum quærunt medium,

While they seek the middle,

vertunt in contrarium,

They turn in the opposite direction,

fallit enim vitium

it is a flaw

Specie virtutis.

Species of virtue.

Tu qui tenes hunc tenorem,

You who hold this tune,

Frustra dicis te pastorem;

You're frustrated saying you're a shepherd;

Nec te regis ut rectorem,

Not to rule you as a governor,

Rerum mersus in ardorem:

Lost in passion:

Hæc est alia

sanguisugæ filia,

bloodsucking daughter,

quam venalis curia

buyable court

Duxit in uxorem.

Married her.

Translation.—Although sick with those who are sick, and unknown with those who are unknown, yet I will assume all characters in turn, usurping the right of the priest: weep, ye daughters of Sion, the bishops of the church at the present day are but remote imitators of Christ!

Translation.—Even though I'm with the sick and unknown among the sick and unknown, I will take on all roles in turn, stepping into the priest's shoes: cry, daughters of Zion, the bishops of the church today are just distant copies of Christ!

The clerical order is debased in respect of the laity; the spouse of Christ is made venal,—she that is noble, common; the altars are for sale; the eucharist is for sale, although venal grace is vain and frivolous.

The clergy is looked down upon by the general public; the bride of Christ is corrupted—what was once sacred is now ordinary. Altars are up for sale; the Eucharist is up for sale, even though bought grace is worthless and superficial.

God’s gift is not given if it be not conferred gratis; and he who sells and makes merchandise of it, is, in so doing, struck with the leprosy of Syrus; the service of idols, at which his ambition thus aims, may not be engrafted on the temple of the Holy Spirit.

God’s gift isn't truly given if it's not offered for free; anyone who sells it and treats it like a product is, in that act, cursed like the lepers of Syra. The worship of idols, which his ambition seeks, cannot be combined with the temple of the Holy Spirit.

In their days of youth, they look forwards to old age with fear, lest, deserted by fortune, they possess no longer their sleek skin. But while they seek the mean, they turn into the contrary extreme; for vice deceives them in the guise of virtue.

In their youth, they look to old age with fear, worried that, abandoned by luck, they won’t have their smooth skin anymore. But while they try to find balance, they end up going to the opposite extreme; because vice tricks them by pretending to be virtue.

Thou who holdest this course, vainly thou callest thyself a pastor; neither doest thou govern thyself like a ruler, immersed in the heat of temporary affairs; she is another—daughter of the leech, whom the venal court has taken to wife.

You who are in charge of this course, you foolishly call yourself a pastor; you don't even govern yourself like a leader, caught up in the chaos of momentary issues; she is different—daughter of the leech, whom the corrupt court has taken as a wife.

The following is another bitter satire on the vices of the great, during the reign of Henry III. Who were the four brothers against whom the song is more particularly directed, would not be easily ascertained without other particulars besides those here furnished.

The following is another harsh satire on the flaws of the powerful during the reign of Henry III. Identifying the four brothers specifically targeted in the song wouldn’t be straightforward without additional details beyond what is provided here.

A SONG ON THE TIMES.

[MS. Harl. No. 978. fol. 123, v^o. of the 13th cent.]

Mundi libet vitia cunctis exarare;

The world wants to document flaws;

Nam in mundo video multos nunc errare,

[47]

Spernere quod bonum est, quod malum est amare,

Spernere what is good, to love what is bad,

Et ad mala sæpius sponte declinare.

Mundus quia malus est, male scit nocere;

Mala novit facere, nescit pœnitere;

Does evil, knows no regret;

Caro quicquid appetit pro posse vult habere,

Caro, whatever it desires, wants to have it as much as it can.

Sed quod Deus præcipit nequit adimplere.

Sed quod Deus praeceptum nequit adimplere.

Jam nil valet aliquis ni sciat litigare,

Nisi sciat cautius causis cavillare,

If they don't know to be cautious in joking,

Nisi sciat simplices dolis impugnare,

If he doesn't know how to counter simple tricks,

Nisi sciat plenius nummos adunare.

Mundi status hodie multum variatur,

Global status today varies greatly,

Semper in deterius misere mutatur;

Always changes for the worse;

Nam qui parcit nemini, quique plus lucratur,

Ille plus dilectus est et plus commendatur.

He is more beloved and more highly praised.

Rex et regni proceres satis sunt amari;

Rex and the nobles of the kingdom are quite well-liked;

Omnes fere divites nimis sunt avari;

Omni almost all wealthy people are too greedy;

Pauper pauca possidens debet depilari,

A poor person with few possessions must shave,

Et ut ditet divitem rebus spoliari,

Bona per superflua dives excæcatur;

Wealth makes one blind to excess;

Circa temporalia tota mens versatur:

Time occupies the whole mind:

[48]

Et in vanis quoniam nimis delectatur,

Bona differt facere, malum non vitatur.

Bona is worth doing, while evil should not be avoided.

Ex prælatis plurimum Deum non timentes

Sunt sub boni specie mala facientes,

Hiique plus quam laici sæpe sunt nocentes,

Bene curant corpora, male pascunt mentes,

Regnat nunc impietas, pietas fugatur,

Regnat now impiety, piety is banished,

Nobilisque largitas procul relegatur;

Noble generosity is kept away;

Stricta nam tenacitas multos comitatur,

Tenacity often accompanies strictness,

Et in multis caritas sic refrigeratur.

Fas et nefas ambulant pene casu pari,

Fas and nefas walk almost by chance,

Vix est jam quem pudeat nefas operari;

Carus hic acceptus est qui scit adulari,

Carus is here welcomed who knows how to flatter,

Hicque privilegio gaudet singulari.

This privilege enjoys a unique status.

Quod ad lucrum pertinet nimis affectatur;

Lucra quisquis prospicit, cautus judicatur;

He who looks ahead is wise;

Res qui servat strictius, sapiens vocatur;

Sua qui dat largius, stultus reputatur.

Dolus avaritiæ comes copulatur;

Greed leads to downfall;

Fidei perfidia jam parificatur;

[49]

Nam qui scit decipere, prudens prædicatur;

Qui plus mali perpetrat plus appretiatur.

Quatuor sunt maxime qui sic operantur,

Et cum malefecerint pejus meditantur,

And when they have done evil, they plot worse.

Quorum infra scelera satis declarantur,

Quorum infra crimes are clearly stated,

Et eorum nomina sic intitulantur.

And their names are thus titled.

Hii sunt fratres quatuor, Robertus, et Ricardus,

Gilebertus postea, vir valde Wandelardus,

Gilebertus later, the very Wandelardus,

Quartus inter alios frater est bastardus,

Quartus is among others the illegitimate brother,

Galfridus, qui piger est, et ad bona tardus.

Galfridus, who is lazy and slow to take action.

Cuique satis proprie nomen adaptatur,

Everyone gets a fitting name.

Per quod quæ proprietas cujusque sit notatur;

Per what property belongs to anyone is noted;

Nam qui recte nominum vim interpretatur,

Scire potest certius quid significatur.

It can be known more clearly what it means.

Competenter per Robert, robbur designatur;

Competenter per Robert, robbur designed;

Et per Richard, riche hard congrue notatur;

And via Richard, rich hard is appropriately noted;

Gilebert non sine re gilur appellatur;

Gilebert is not called without reason;

Gefrei, si rem tangimus, in jo frai commutatur.

Gefrei, if we touch a thing, it changes into jo frai.

Per istorum nomina, quæ sic figurantur,

Modus, fraus, et opera multorum denotantur;

Modus, fraud, and the efforts of many are indicated;

[50]

Et ut cunctis clarius hæc aperiantur,

Melius et plenius hic notificantur.

Robertus excoriat, extorquet, et minatur;

Robert tortures, extorts, and threatens;

Et Ricardus retinet totum quod lucratur;

Et Ricardus retiene todo lo que gana;

Gilebertus decipit, et inde gloriatur;

Gilebertus deceives and then boasts;

Galfridus se procrastinat, et nil operatur.

Galfridus is procrastinating and doing nothing.

Veritatem prosequar ore nunc aperto:

I will pursue the truth openly now:

Vir quicunque rabidus consors est Roberto;

Vir fallax et cupidus par fit Gileberto;

Vir piger et tepidus Galfridus est pro certo.

Tempus piger protrahit omni tardus hora;

Tempus latawa pulls everything along at a slow pace;

Operari negligit quæ sunt meliora;

Neglects what is better;

Bona nimis differens ruit in pejora;

Bona too different falls into worse things;

Et ut bene faciat semper est in mora.

Hic promittit quodlibet, sed nil vult implere;

Hic promises everything, but doesn't want to fulfill anything;

Semper dicit “faciam,” nunquam facit vere;

Semper says "I'll do it," but never actually does.

Sed cum mors est proxima, tunc incipit dolere;

Magnum est periculum tam sero pœnitere.

Quisque sibi caveat ne decipiatur;

Let everyone guard against being deceived;

Pœnitere studeat antequam labatur;

Repent before you fall;

[51]

Dum est compos corporis bene mereatur,

Ne dum differt interim forte moriatur.

Fons et auctor, Dominus, summæ pietatis

Nobis hic sic annuat flere pro peccatis,

Et dum sumus validi pœnitere gratis,

Ut possimus alibi gaudere cum beatis! Amen.

Translation.—Everybody has a right to satirize the world’s vices; for now I see many in the world err, despise what is good, love what is bad, and most frequently turning off spontaneously to evil.—Because the world is depraved, it knows how to do injury; it knows how to act ill, but not how to repent; the flesh will do all it can to possess whatever it desires, but is unable to fulfill God’s commandments.—Now nobody is esteemed unless he knows how to litigate; unless he can cavil cunningly in law-suits; unless he can overreach the simple; unless he know how to amass abundance of money.—The state of the world is at the present day constantly changing; it is always becoming miserably worse; for he who spares nobody, and who is bent most on gain, is most beloved and most commended.—The King and his nobles are sufficiently bitter; almost all the rich men are too avaricious; the poor man, who possesses little, must be robbed and spoiled of his property to enrich the wealthy.—The rich man is blinded by superfluous wealth; his whole mind is occupied with temporal matters; and, since he is too much pleased with vanities, he puts off the doing of good, but avoids not the evil.—Of the prelates, there are very many who, having no fear of God, do evil under the mask of good, and they often do more injury than the laymen; they take great care of the body, but feed ill the mind.—Now impiety reigns, piety is driven away, and noble liberality is sent into far exile; for narrow stinginess is the companion of many, and thus in many charity is become cold.—Right and wrong march nearly on an equal footing; there is now scarcely one who is ashamed of doing what is unlawful; the man is held dear who knows how to flatter, and he enjoys a singular privilege.—Lucre is a thing too much sought after; whoever has an eye to it, is considered prudent; he who keeps very close what he has, is called a wise man; he who gives liberally, is set down for a fool.—Treachery accompanies avarice; perfidy is now put on equality with honesty; for he who knows how to deceive, is proclaimed a prudent man; and he who does most ill is most prized.—There are four persons in particular who work thus; who, even while doing ill, are meditating to do worse, whose crimes are sufficiently declared below, and whose names are as follows:—They are four brothers, Robert, and Richard; next Gilbert, a true Wandelard; the fourth is a bastard brother, Geoffrey, who is a sluggard, and slow to do anything good.—Each of them has a very appropriate name, by which his own character is described; for if any one interpret rightly the names, he may know most accurately what each signifies.—By Robert, is very sufficiently indicated a robber; and by Richard, with much fitness, a rich hard man; Gilbert is not without reason called a guiler; and Geoffrey is, if we come to the point, changed into jo frai (i. e. I will do it).—By these people’s names, which are thus described, are denoted the habit, and fraud, and works, of many men; and in order that these may be made more manifest to all, they are here published better and more fully—Robert fleeces, extorts, and threatens; and Richard keeps all he gains; Gilbert deceives, and afterwards boasts of it; Geoffrey procrastinates, and does nothing.—I will follow up the truth now in full cry: every ravenous man is the companion of Robert; a false and miserly man is similar to Gilbert; a slow and listless man is, without doubt, a Geoffrey.—The latter idly protracts the time, behindhand at whatever hour is appointed, he neglects to do what is good, and by putting off the good he falls into that which is evil, and he is always backward in acting well:—he promises anything, but will perform nothing; he always says, “I will do,” but never does; but when death is at hand, he begins to lament: there is great danger in repenting so late.—Let every one take care that he is not himself deceived; let him try to repent before his end, that he may merit well while he is in health, lest by putting it off, he chance to die before it is done.—The Lord, who is the fountain and author of the highest degree of piety, give us here the inclination so to mourn for our faults, and to be penitent spontaneously while we are in health, that in the next world we may be in joy with the saints!

Translation.—Everyone has the right to criticize the world's wrongs; because I see many people today who make mistakes, disrespect what is good, and love what is bad, often turning to evil without thinking.—Since the world is corrupt, it knows how to harm, knows how to act poorly, but not how to repent; the flesh will do everything it can to get what it desires, yet cannot fulfill God's commandments.—Nowadays, no one is valued unless they know how to argue; unless they can cleverly twist the law; unless they can cheat the innocent; unless they know how to accumulate a lot of money.—The state of the world is constantly changing for the worse; because those who spare no one and are only focused on profit are the most popular and well-regarded.—The King and his nobles are very bitter; almost all rich people are too greedy; the poor man, who owns little, must be robbed and stripped of his property to enrich the wealthy.—The rich man is blinded by excessive wealth; his mind is fully occupied with temporary matters; and because he is too pleased with vanities, he delays doing good but does not avoid doing evil.—Many church leaders, having no fear of God, do evil while pretending to be good, and often do more harm than regular people; they care for the body but neglect the mind.—Now impiety rules, piety is pushed aside, and noble generosity is sent far away; while narrow-minded stinginess is common, leading to cold charity among many.—Right and wrong now stand almost on equal ground; there is hardly anyone who feels ashamed of doing what is illegal; the person who knows how to flatter is cherished, and they enjoy special privileges.—Greed is overly sought after; whoever is focused on it is seen as wise; those who hoard their wealth are called wise men; those who give freely are considered fools.—Treachery goes hand in hand with greed; deceit is now seen as equal to honesty; for the one who knows how to deceive is praised as wise, and the one who does the most harm is the most valued.—There are four individuals in particular who act this way, who, even while doing wrong, plan to do worse, whose crimes are detailed below, and whose names are as follows:—They are four brothers, Robert and Richard; then there's Gilbert, a true trickster; and the fourth is a lazy illegitimate brother, Geoffrey, who is slow to do anything good.—Each of them has a fitting name that describes their character; for if anyone interprets the names correctly, they can understand what each signifies.—By Robert, one signifies a robber; and by Richard, a rich hard man; Gilbert is rightly called a guiler; and Geoffrey, if we get down to it, is transformed into jo frai (meaning I will do it).—These names represent the habits, frauds, and deeds of many people; to make these more clear to everyone, they are published here more thoroughly—Robert robs, extorts, and threatens; Richard keeps all he acquires; Gilbert deceives, and then brags about it; Geoffrey procrastinates, and does nothing.—I will now fully pursue the truth: every greedy person is like Robert; a deceitful and stingy person resembles Gilbert; a slow and lazy person is certainly a Geoffrey.—The latter idly drags out time, always late to whatever appointment, neglects to do good, and by delaying good, falls into evil, always slow to act well:—he promises everything but delivers nothing; he always says, “I will do,” but never does; yet when death approaches, he starts to regret: there is great danger in repenting so late.—Let everyone be careful not to deceive themselves; let them try to repent before the end, so they can earn merit while they are healthy, lest they delay and die before doing so.—The Lord, who is the source and author of the highest form of piety, grant us the desire to mourn for our faults and to be genuinely penitent while we are healthy, so that in the next world we may rejoice with the saints!

A perpetual subject of popular outcry against the great, during this and the following centuries, was afforded by the foreign and extravagant fashions in dress, which were prevalent. A glance at the illuminations in contemporary manuscripts will show us that these complaints were not without foundation. We, even at the present day, can with difficulty conceive the immense sums which were in former days expended on the toilet. This profusion was frequently and severely commented upon in the prose writings of the clergy, and was not uncommonly the subject of popular satire. The following song upon the tailors is very playful.

A constant topic of public outcry against the elite during this and the following centuries was the foreign and extravagant fashion trends in clothing that were common. A look at the illustrations in contemporary manuscripts shows that these complaints had some truth to them. Even today, it's hard for us to imagine the enormous amounts of money that were once spent on personal grooming. This extravagance was often harshly criticized in the writings of clergy and frequently became the target of popular satire. The following song about tailors is quite playful.

SONG UPON THE TAILORS.

[MS. Harl. 978. fol. 99, v^o. reign of Hen. III.]

In nova fert animus mutatas dicere formas Corpora, Dii cœptis, nam vos mutastis et illas, Aspirate meis.

Ego dixi, dii estis;

I said, you are gods;

Quæ dicenda sunt in festis

What needs to be said at festivals

Quare prætermitterem?

Why would I skip it?

[52]

Dii, revera, qui potestis

You really can

In figuram novæ vestis

In the shape of new clothes

Transmutare veterem.

Transform the old.

Pannus recens et novellus

Fresh and new fabric

Fit vel capa vel mantellus,

Wear a coat or cape,

Sed secundum tempora

According to the times

Primum capa, post pusillum

First layer, then a little

Transmutatur hæc in illum;

This transforms into him;

Sic mutatis corpora.

Thus bodies have changed.

Antiquata decollatur,

Antique is beheaded,

Decollata mantellatur,

Decollate mantle,

Sic in modum Proteos

So in the manner of Proteus

Demutantur vestimenta;

The clothes are changing;

Nec recenter est inventa

Not recently discovered

Lex metamorphoseos.

Lex metamorphosis.

Cum figura sexum mutant;

With gender identity changing;

Prius ruptam clam reclutant

Prius rupta clam reclutant

Primates ecclesiæ;

Church leaders

Nec donatur, res est certa,

Not given, the matter is certain,

Nisi prius sit experta

Unless it is tested

Fortunam Tiresiæ.

Fortune of Tiresias.

[53]

Bruma tandem revertente,

Bruma finally returning,

Tost unt sur la chape enté

Plerique capucium;

Most wear hoodies;

Alioquin dequadratur,

De quadrato retundatur,

From the square, rounded off,

Transit in almucium.

Transit in Almucium.

Si quid restat de morsellis

If anything remains of the scraps

Cæsi panni sive pellis,

Soft cloth or leather,

Non vacat officio:

Not available for duty:

Ex hiis fiunt manuthecæ,

Manutheca quidem Græcè

Manutheca in Greek

Manuum positio.

Hand position.

Sic ex veste vestem formant,

Thus from garment, they form garment,

Engleis, Tyeis, Franceis, Normant,

English, Thai, French, German

Omnes generaliter;

Everyone in general;

Ut vix nullus excludatur.

So that no one is excluded.

Ita capa declinatur,

The hat is being removed.

Sed mantellus aliter.

Adhuc primo recens anno,

Still in the first year,

Nova pelle, novo panno,

New skin, new fabric,

In arca reconditur;

In a secret vault;

[54]

Recedente tandem pilo,

Receding hairline,

Juncturarum rupto filo,

Broken thread of connections,

Pellis circumciditur.

Skin is cut.

Sic mantellus fit apella;

Ci git li drap, e la pel là,

Post primum divortium;

After the first divorce;

A priore separata

A prior separate

Cum secundo reparata

Repaired for the second time

Transit in consortium.

Transport in partnership.

Quod delictum dices majus?

What crime do you mean?

Istud palam est contra jus:

This is openly against the law:

Nam si nupsit alteri,

If she marries someone else,

Conjugium est violatum,

The union is violated,

Dum fit novo copulatum

Dum fit new connection

Reclamante veteri.

Old claimant.

N’est de concille, ne de sene,

Deus dras espuser à une pene,

E si nus le juggium;

Permittunt hoc decreta? non:

Is this allowed by the decree? No:

Sed reclamat omnis canon

Non esse conjugium.

Not to be married.

[55]

Pannus primum circumcisus,

Pannus first cut,

Viduatus et divisus

Vidi and divided

A sua pellicula,

A sua película,

Jam expertus Judaismum,

Jam expert Judaism,

Emundatur per baptismum

Emerged through baptism

A quacumque macula.

A random stain.

Circumcisus mundatusque,

Circumcised and polished,

Est adeptus utriusque

Is skilled in both

Legis testimonium;

Legislative testimony;

Quem baptismus emundavit,

Quem batismo limpou,

Cum secunda secundavit

As the second hand ticks

Pelle matrimonium.

Marriage proposal.

Pilis expers, usu fractus,

Pilis experts, usually broken,

Ex Esaü Jacob factus,

Ex Esau, Jacob has become.

Quant li peil en est chaü,

Inversatur vice versa,

vice versa,

Rursus idem ex conversa

Still the same from the opposite

Ex Jacob fit Esaü.

Ex Jacob fits Esau.

Pars pilosa foris paret,

Hairy leaves appear outdoors,

Sed introrsus pilis caret

But lacks internal hair

Vetustas abscondita;

Hidden oldness;

[56]

Datur tamen, k’il n’i eit perte,

Servienti, pur deserte,

Servienti, purely deserted,

Mantellus hypocrita.

Hypocritical Mantellus.

Translation.—I have said, ye are gods; why should I omit the service which should be said on festival days? Gods certainly ye are, who can transform an old garment into the shape of a new one.—The cloth, while fresh and new, is made either a cape or mantle; but, in order of time, first it is a cape, after a little space this is transformed into the other; thus ye “change bodies.”—When it becomes old, the collar is cut off; when deprived of the collar, it is made a mantle: thus, in the manner of Proteus, are garments changed; nor is the law of metamorphosis a new discovery.—With their shape they change their sex; the primates of the church privately close up again what was before torn; nor is it given, assuredly, till it has first undergone the fortune of Tiresias.—When, at length, winter returns, many engraft immediately upon the cape a capuce; then it is squared; after being squared it is rounded; and so it becomes an aumuce.—If there remain any morsels of the cloth or skin which is cut, it does not want a use: of these are made gloves; a glove is called in Greek “the placing of the hands.”—This is the general manner they all make one robe out of another, English, Germans, French, and Normans, with scarcely an exception. Thus cape is declined; but mantle otherwise.—In the first year, while it is still fresh, the skin and the cloth being both new, it is laid up in a box; when, however, the fur begins to be worn off, and the thread of the seams broken, the skin is circumcised.—Thus the mantle is made a Jew; here lays the cloth, there the skin, after the first divorce: being separated from its former husband, after separation it passes in reparation to marriage with a second husband.—But what will you say is a greater crime? this is clearly against right; for if she have married a second, the marriage is broken, when a new conjunction is made in spite of the reclamations of the old partner.—It is neither canonic nor wise to marry two cloths to one fur, and so we judge it. Do the decretals permit this? No: on the contrary, every canon declares, that it is no marriage.—The cloth having been first circumcised, then widowed and separated from its skin, now having experienced Judaism, is cleansed by baptism, from every stain (i. e. it is dyed).—Being circumcised and cleaned, and having obtained the testimony of both laws, he whom baptism has cleansed, contracts a new marriage with a second skin.—Being devoid of hair, and worn by use, from Esau having become Jacob, when the hair is fallen from it, the process is inverted, and again conversely from Jacob it becomes Esau.—The hairy part is turned out, but the old part, concealed inwardly, is bare of hairs. Now the hypocritical mantle, in order that there may be nothing lost, is given to the servant for his wages.

Translation.—I’ve said you are gods; why should I skip the service that should be held on festival days? You are truly gods, able to transform an old garment into a new one. The cloth, when fresh and new, is made either into a cape or a mantle; but over time, it first becomes a cape, and after a while, it transforms into the other; this is how you “change bodies.” When it gets old, the collar is cut off; once it loses the collar, it turns into a mantle: this is how garments change, similar to Proteus; and the law of metamorphosis is not a new idea. With their shape, they alter their function; the church leaders privately repair what was previously torn; and it certainly doesn’t happen until it first goes through what Tiresias experienced. When winter finally returns, many immediately attach a hood to the cape; then it’s made squared; after being squared, it’s rounded; and thus it becomes an aumuce. If any leftover pieces of cloth or skin are cut, they’re not useless: from these, gloves are made; a glove is called in Greek “the placing of the hands.” This is how everyone—the English, Germans, French, and Normans—makes one robe out of another, with hardly any exceptions. Thus, cape is inflected; but mantle is handled differently. In the first year, while it’s still new, both the skin and the cloth are fresh and stored in a box; however, when the fur begins to wear off and the seams start to fray, the skin is circumcised. Thus, the mantle becomes a Jew; here’s the cloth, there’s the skin, after the first separation: once parted from its previous partner, it moves to a second marriage for reparation. But what do you think is a greater crime? This is clearly unjust; for if she has married a second, the marriage is broken when a new union happens despite the objections of the old partner. It is neither permitted nor wise to marry two cloths to one fur, and that’s how we see it. Do the decrees allow this? No; on the contrary, every canon states that it is not a marriage. After the cloth has been first circumcised, then widowed and separated from its skin, now having gone through Judaism, it is cleansed by baptism from every stain (i.e. it is dyed). After being circumcised and cleaned, and having received the endorsement of both laws, the one whom baptism has purified enters into a new marriage with a second skin. Being hairless and worn out by use, it goes from Esau to Jacob; as the hair falls away, the process is reversed, and again it changes from Jacob back to Esau. The hairy part is turned outward, but the old section, hidden within, is left bare of hairs. Now the hypocritical mantle, to ensure nothing is wasted, is given to the servant as his pay.

We are now approaching the eventful period of the Barons’ wars. The turbulent Welshmen were ever ready to seize an opportunity of invading the Marches; and the following song, whether it were composed by one of them, or be the work of one of the English who took the opportunity of satirising them, gives us a fair picture of the spirit in which they interfered.

We are now getting close to the significant time of the Barons' wars. The restless Welsh were always prepared to take advantage of any chance to invade the Marches; and the song that follows, whether it was written by one of them or created by an English person looking to poke fun at them, provides a clear representation of the attitude with which they engaged.

THE SONG OF THE WELSH.

[From the Public Library of Leyden, MS. Vossius, No. 104, fol. 144, r^o. of the 13th cent.]

Trucidare Saxones soliti Cambrenses

Trucidare Saxons usual Cambrenses

Ad cognatos Britones et Cornubienses;

To British and Cornish relatives;

Requirunt ut veniant per acutos enses,

Ad debellandos inimicos Saxonienses.

To defeat the Saxon enemies.

Venite jam strenue loricis armati;

Come now, armed with armor;

Sunt pars magna Saxonum mutuo necati,

Erit pars residua per nos trucidati:—

Nunc documenta date qua sitis origine nati.

[57]

Mellinus veredicus nunquam dixit vanum;

Mellinus veredicus never spoke nonsense;

Expellendum populum prædixit vexanum.

Expel the troublesome people.

Et vos hoc consilium non servatis sanum;

Cernite fallaces quorum genus omne profanum.

Prædecessor validus rex noster Arturus

Our strong predecessor King Arthur

Si vixisset hodie, fuissem securus

If I lived today, I would be safe.

Nullus ei Saxonum restitisset murus;

None of the Saxons restored the wall;

Esset ei[s] sicut meruerunt in prece durus.

Procuret omnipotens sibi successorem

Get an all-powerful successor for himself

Saltem sibi similem, nollem meliorem,

If only they were like me, not better,

Qui tollat Britonibus antiquum dolorem,

Who lifts the ancient pain from Britons,

Et sibi restituat patriam patriæque decorem.

Hoc Arturi patruus velit impetrare,

Arturus' uncle wants to achieve,

Sanctus [qui]dam maximus, Anglum ultra mare;

Scimus festum Martis kalendis instare,—

We know the festival of Mars is approaching,—

Ad natale solum Britones studeat revocare.

Virtuosos filii patres imitantur;

Virtuosos imitate their fathers;

Sic Arturum Britones virtute sequantur:

Let the Britons follow Arthur's courage:

Quam probo, quam strenuo monstrant procreantur;

Ut fuit Arturus sic victores habeantur!

[58]

Regnabat Parisius potestas Romana,

Roman power over Paris,

Frollo gygas strenuus, cujus mens ursana;

Frollo, a powerful figure, whose mind is bear-like;

Hunc Arthurus perimit, credit fides sana,

Hunc Arthur kills, believing in sound faith,

Testis tentorium sit et insula Parisiana.

Testis is a structure and is located in the Parisian area.

Insanit qui Britones necat generosos;

Insanity kills noble Britons;

Videtur quod habeat sic eos exosos,

Namque per invidiam clamat odiosos

For envy, it cries out hateful

Semper et assidue, quos audit victoriosos.

Ex hac gente iiij^or sunt imperatores,

From this people, there are four emperors,

Arthurus, Broinsius, fortes bellatores,

Arthurus, Broinsius, strong warriors,

Constantinus, Brennius, fere fortiores.

Constantine, Brennius, almost stronger.

Hii monarchiam tenuerunt ut probiores.

They held the monarchy as superior.

Solum suum Karolum Francia præjectat;

Karol is projected by France;

Et Ricardum Anglia probitate jactat;

And Richard boasts of England's integrity;

Paucitatem numerus major labefactat,

A small number weakens.

Virtutem regis quia quadrupla gloria mactat.

Virtue of the king because it brings fourfold glory.

Istis suis finibus contigit regnare;

Istis suae finitibus regnavit;

Illis duces, præsides, reges triumphare,

Leaders, presidents, kings triumph.

Quibus nullo merito se possint æquare;

Quibus no merit can equal themselves;

Est quam regnare longe plus induperare.

Translation.—The Cambrians, who are used to slay the Saxons, salute their relations the Britons and Cornish-men: they require them to come with their sharp swords to conquer their Saxon enemies.—Come now, vigorously, armed with coats of mail; a great part of the Saxons are fallen in mutual slaughter, the remainder shall be slain by us: now is the time for you to show of what blood you are sprung.—The soothsayer Merlin never said a thing that was vain; he foretold that the mad people should be expelled. And you do not keep this wise counsel; observe deceitful people of whom the whole race is accursed.—If our valiant predecessor, King Arthur, had been now alive, I am sure not one of the Saxon walls would have resisted him; he would have been hard to them, spite of their prayers, as they have deserved.—May the Omnipotent procure him a successor only similar to him, I would not desire a better, who may deliver the Britons from their old grievance, and restore to them their country and their country’s glory.—May it please the uncle of Arthur to obtain this for us, a certain very great saint, [to send] the Englishman over the sea; we know that his festival is approaching on the kalends of March (St. David’s day), may he make it his study to recall the Britons to their native land.—Sons imitate their virtuous fathers, so let the Britons take Arthur for their example in valour; they show from what a good and brave man they are descended; as Arthur was, so let them be, conquerors!—The Roman power reigned at Paris, the bold giant Frollo, with the bearish mind; him Arthur slew: every person of good faith believes it: witness the tent and the Parisian island.—He is a madman who kills the noble Britons: it seems that he holds them thus hated; for he invidiously proclaims them hateful always and incessantly, who he hears are victorious.—Of this nation there have been four great commanders, Arthur and Broinsius, powerful warriors; Constantine and Brennius, more powerful, if it were possible; these held the monarchy by reason of their being the best.—France can only boast of her Charlemaine; and England glories in the valour of King Richard; a larger number overcomes a smaller, because a four-fold glory increases the valour of the King.—To these latter it was granted to reign within their own bounds; to the others, to triumph, over commanders, governors, and kings, with whom they can in no respect claim equality: it is a far greater thing to command, than to reign.

Translation.—The Cambrians, who are used to defeating the Saxons, greet their relatives the Britons and Cornishmen: they ask them to come with their sharp swords to defeat their Saxon enemies.—Come now, fiercely, equipped with armor; many Saxons have fallen in mutual slaughter, and the rest will be killed by us: now is the time for you to show what lineage you come from.—The soothsayer Merlin never spoke in vain; he predicted that the mad people would be driven out. And you are ignoring this wise counsel; pay attention to deceptive people, of whom the entire race is cursed.—If our brave ancestor, King Arthur, were alive now, I’m sure not a single Saxon stronghold would have withstood him; he would have been relentless towards them, despite their pleas, as they deserve.—May the Almighty grant him a successor just like him; I wouldn’t wish for anyone better, who can free the Britons from their long-standing troubles and restore their country and its glory.—May it please Arthur’s uncle to achieve this for us, a truly great saint, [to send] the Englishman across the sea; we know his feast is soon approaching on the kalends of March (St. David’s Day), may he make it his mission to bring the Britons back to their homeland.—Sons emulate their noble fathers, so let the Britons look to Arthur as their example in courage; they show from whom a good and brave man they descend; as Arthur was, so let them be, conquerors!—The Roman power ruled in Paris, the bold giant Frollo, with a brutish mind; he was slain by Arthur: everyone of good faith believes this: just look at the tent and the Parisian island.—He is a fool who kills the noble Britons: it seems he harbors a deep hatred for them; for he egotistically declares them hateful always and incessantly, whenever he hears they are victorious.—From this nation, there have been four great leaders: Arthur and Broinsius, powerful warriors; Constantine and Brennius, even more powerful, if that’s possible; these held the monarchy due to their superiority.—France can only boast about Charlemagne; and England takes pride in King Richard’s valor; a larger force overcomes a smaller one because a fourfold glory enhances the King’s valor.—To these latter it was granted to reign within their own territories; to the others, to triumph over commanders, governors, and kings, with whom they can in no way claim equality: it is far greater to command than to rule.

[59]

The following fragment of what appears once to have been a long ballad, made to be sung in the halls of the Barons, seems to have been written soon after the disturbances in London in 1263, though there is not enough preserved to enable us to determine the precise occasion on which it was composed. Several nobles are here joined together, who afterwards took different sides.

The following fragment of what seems to have once been a lengthy ballad, meant to be sung in the halls of the Barons, appears to have been written shortly after the unrest in London in 1263, although there isn’t enough preserved to figure out the exact occasion for its creation. Several nobles are gathered here who later chose different sides.

THE SONG OF THE BARONS.

[A roll of parchment, of the 13th cent. in a private library.]

[A roll of parchment from the 13th century in a private library.]

* * * *

Mès de Warenne ly bon quens,

Mès de Warenne the good count,

Que tant ad richesses et biens,

Si ad apris de guere,

En Norfolk en cel pens[is]

In Norfolk in jail

Vint conquerrant ses enemis,

Vint conquered his enemies,

Mès ore ne ad que fere.

Sire Jon Giffard deit bien nomé,

Lord Jon Giffard died well-named,

Que n’out gueres un pem ... é

En cele chivauchée;

In celebration of the ride;

E si fu touz jors à devant,

Prus e sages et pernant,

Prus and sage,

E de grant renomée.

A renowned grant.

[60]

Et Sire Jon D’Ayvile,

And Sir Jon D’Ayvile,

Que onques ni aima treyson ne gile,

Fu en lur conpanie;

Be with your company;

Et sire Peres de Montfort,

And Sir Peter de Montfort,

Si tint bien à lur acord,

Si out grant seignurie.

If granted lordship.

Et de Cliffort ly bon Roger

Se contint cum noble ber,

Stay content with noble bear,

Si fu de grant justice;

If it grants justice;

Ne suffri pas petit ne grant,

Ne arère ne par devant,

Fere nul mesprise.

Please don't misinterpret.

Et Sire Roger de Leyburne,

And Sir Roger de Leyburn,

Que sà et là sovent se torne,

Mout ala conquerrant;

Mout a la conquérante;

Assez mist paine de gainer,

Enough pain to gain,

Pur ses pertes restorer,

To restore his losses,

Que Sire Edward le fist avant.

What Sir Edward did before.

Mout furent bons les barons;

The barons were good;

Mès touz ne sai nomer lur nons,

Tant est grant la some:

So great is the sum:

[61]

Pur ce revenk al quens Simon,

Pur dire interpretison,

To say interpretation,

Coment hom le nome.

Comment on the name.

Il est apelé de Monfort,

He is called de Monfort,

Il est el mond et si est fort,

Si ad grant chevalerie;

If you want to grant chivalry;

Ce voir, et je m’acort,

Ce voir, et je m’accorde.

Il eime dreit, et het le tort,

Si avera la mestrie.

Yes, it will be menstruation.

El mond est veréement;

The world is truly;

Là ou la comun à ly concent,

Là où la commune à ly concent,

De la terre loée;

From the rented land;

C’est ly quens de Leycestre,

It's the Queen of Leicester,

Que baut et joius se puet estre

De cele renomée.

Of famous celebrity.

Ly eveske de Herefort

Sout bien que ly quens fu fort,

Kant il prist l’affère:

Kant handles the matter:

Devant ce esteit mult fer,

Devant ce esteit beaucoup de fer,

Les Engleis quida touz manger,

The English thought everyone ate,

Mès ore ne set que fere.

[62]

Et ly pastors de Norwis,

Qui devoure ses berbis,

Who devours his sheep,

Assez sout de ce conte;

Enough south of this tale;

Mout en perdi de ses biens,

Mal ert que ly lessa riens,

Ke trop en saveit de honte.

Et Sire Jon de Langelé,

And Sir Jon de Langelé,

Soune chose fu gainé,

Soune chose the gaine.

Deheiz eit que l’en pleine!

Tot le soen en fist porter

De Cliffort mi Sire Roger,

De Cliffort my Lord Roger,

Ne vout que rien remeine.

Ne vout que rien remane.

Ne à Sire Mathi de Besile

Ne lesserent une bile,

En champ u en vile.

In the field or in the city.

Tot le soen fu besilé,

E cointement fu detrussé

E cointement was unseated

Par un treget sanz gile.

By a tear without a guide.

Mès mi Sire Jon de Gray

Vint à Lundres, si ne sai quoi,

Vint à Londres, si je ne sais quoi,

Que must une destance

Que must unite distance

[63]

Par entre Lundres et ly,

Between London and Lyon,

Que tot son hernois en perdi,

Ce fu sa meschance.

C'est sa malchance.

Et Sire Willem le Latimer

And Sir William Latimer

Vint à Lundres pur juer,

Came to London to play,

* * * *

Translation.—But the good Earl of Warenne,—who has so much riches and property,—and has skill in war,—in Norfolk in this thought—he came conquering his enemies,—but now he has nothing to do.

Translation.—But the wealthy Earl of Warenne,—who has so much wealth and property,—and is skilled in battle,—in Norfolk with this mindset—he came conquering his enemies,—but now he has nothing to occupy his time.

Sir John Gifford ought well to be named,—who had scarcely a ...—in this riding-bout;—and he was always forward,—valiant and wise, and active,—and of great renown.

Sir John Gifford truly deserves his name,—who barely had a ...—in this riding event;—and he was always eager,—brave and clever, and energetic,—and of great fame.

And Sir John Dayville,—who never loved treason or guile,—was in their company;—and Sir Peter de Montfort,—he held firm to their agreement,—and had great seignory.

And Sir John Dayville,—who never liked betrayal or deceit,—was with them;—and Sir Peter de Montfort,—he stuck to their agreement,—and had great authority.

And the good Roger de Clifford—behaved like a noble baron,—and exercised great justice;—he suffered neither little nor great,—neither behind or before,—to do any wrong.

And the good Roger de Clifford acted like a noble baron and practiced great justice; he allowed neither small nor large wrongs, neither from behind nor in front, to happen.

And Sir Roger de Leyburne,—who often turns him on this side and on that,—made great progress conquering;—he laboured much to gain,—to restore his losses,—which Sir Edward had caused him before.

And Sir Roger de Leyburne, who frequently shifts his position, made significant progress in his conquests; he worked hard to regain what he had lost, which had been taken from him by Sir Edward before.

Right good men were the barons;—but I cannot tell all their names,—the number is so great:—therefore I return to Earl Simon,—to give the interpretation,—what is his name.

Right good men were the barons;—but I can’t list all their names,—there are so many:—therefore I return to Earl Simon,—to give the explanation,—what is his name.

He is called de Montfort;—he is in the world (monde), and he is strong (fort);—and he has great chivalry:—this is true, and I agree to it,—he loves right and hates wrong,—and he shall have the mastery.

He is known as de Montfort;—he is in the world (monde), and he is strong (fort);—and he has great chivalry:—this is true, and I agree with it,—he loves what is right and hates what is wrong,—and he will have the mastery.

He is truly in the world,—there where the commons are in accord with him—which are praised of the land;—it is the Count of Leicester,—who may be glad and joyous—of this renown.

He is truly part of the world—where the common people agree with him—which is celebrated across the land; it is the Count of Leicester—who can be happy and joyful—about this fame.

The Bishop of Hereford—knew well that the Earl was strong,—when he took the matter in hand;—before that he (the bishop) was very fierce;—he thought to eat up all the English;—but now he does not know what to do.

The Bishop of Hereford knew that the Earl was powerful when he took on the issue; before that, he had been very aggressive, thinking he could take down all the English, but now he doesn't know what to do.

And the pastor of Norwich,—who devours his own sheep,—knows enough of this story;—he lost much of his goods;—it is pity they left him anything,—who was too much acquainted with shame.

And the pastor of Norwich—who preys on his own flock—knows enough about this story; he lost a lot of his possessions; it's a shame they left him anything—he was far too familiar with disgrace.

And Sir John de Langley,—his property was gained,—cursed be he who complains of it;—all he had my lord Roger de Clifford—caused to be carried away;—he would let nothing remain.

And Sir John de Langley—he got his property—curse anyone who complains about it;—my lord Roger de Clifford had everything he owned taken away;—he wouldn't let anything stay.

Neither to Sir Matthew de Besile—did they leave one farthing,—in country or in town.—All his property was ravaged,—and neatly was he stripped—by a ‘treget’ without guile.

Neither to Sir Matthew de Besile—did they leave a single penny,—in the countryside or in the city.—All his property was destroyed,—and he was cleverly stripped—by a ‘treget’ without deception.

But Sir John de Gray—came to London, and some thing or other—made a quarrel—between London and him,—that he lost all his harness;—that was his mischance.

But Sir John de Gray came to London, and for some reason, a conflict arose between him and the city, causing him to lose all his gear. That was his misfortune.

And Sir William le Latimer—came to London to play, * * *

And Sir William le Latimer came to London to have fun, * * *

The following satyrical song seems to have been written on the occasion of the intermediation of Louis IX. of France, between the contending parties in England, in the beginning of the year 1264. Much of its point consists in a rather gross play upon words which cannot always be translated; it is written in a very broad dialect; and the numerous instances of bad French, which are observed in it, were, no doubt, committed intentionally, to increase the hilarity of the listeners, at the expense of the English and their King.

The following satirical song appears to have been written when Louis IX of France got involved in settling the disputes between the rival groups in England at the start of 1264. A lot of its humor comes from some crass wordplay that doesn’t always translate well. It’s written in a very broad dialect, and the many examples of poor French in it were likely made on purpose to make the audience laugh at the expense of the English and their King.

SONG OF THE PEACE WITH ENGLAND.

[From a MS. of the thirteenth century, in the Bibl. du Roi, at Paris, No. 7218, fol. 220, v^o.]

[From a manuscript of the thirteenth century, in the Bibliothèque du Roi, in Paris, No. 7218, fol. 220, v^o.]

Or vint la tens de May, que ce ros panirra,

Que ce tens serra beles, roxinol chanterra,

Ces prez il serra verdes, ces gardons florrirra;

J’ai trova à ma cul .j. chos que je dirra.

[64]

De ma ray d’Ingleters qui fu à bon naviaus,

Chivaler vaelant, hardouin, et léaus,

Chivalry, valor, hardiness, and loyalty,

Et d’Adouart sa filz qui fi blont sa chaviaus,

Mai covint que je faites .j. dit troute noviaus.

Et de ce rai de Frans, cestui longue baron,

Qui tenez Normandi à tort par mal choison;

Lonc tens fout-il croupier sor Parris son maison,

Qu’il onc for por .i. gaire ne chauça d’asperon.

Qu'il onc for por .i. gaire ne chauça d'asperon.

Sinor, tendez à mai; ne devez pas rier:

Sinor, aim for May; you must not laugh:

Ce navel que je port doit tout le mont crier.

L’autr’ier je fi à Londres une grosse concier;

L'autre jour, j'ai fait à Londres un bon gros tour.

Là ne movra baron la meilleur ne la pier,

Que tout ne fout venez à ce grand plaidement.

Là arra fet tel chos, je craie vraiement,

Là, à vrai dire, je crains vraiment,

Qu ’i farra rois François .i. grant poentement

De ce terres qu’il tient contre le Glaise gent.

Sinor, lonc tens fout-il que Mellins profita

Sinor, long before ten fell, Mellins took advantage.

Que Philippes de Frans, .i. sinor qui fi jà,

[65]

Conquerra tout ce ters quanqu’il fout par deçà,

Conquerra tout ce ter vancant qu'il faut par ici,

Mès toute vois, dit je l’, qu’encore Glais l’arra.

Or sont-il vint le tans que Glais voura vauchier;

S’il trovez la François qui la voura groncier,

S’il trouve la François qui la veut gronder,

Qui parra si froirrous d’espé ou de levrier,

Qu’il n’arra talant por gondre Glais grondier.

Le bon rai d’Ingleter se traina à .i. part,

Li et Trichart sa frer irrous comme lipart.

Il suspire de cul, si se claima à l’art,—

“Hui Diex! com puis-je voir de Normandi ma part?”

“Hui Diex! How can I see my share of Normandy?”

“Ne vous maie mi,” dit la conte à Clocestre,

“Vous porra bien encors; tel chos poistron bien estre,

“Vous pouvez encore bien; une telle chose pourrait très bien être,

Se Diex salva ma cul, ma pié, et ma poing destre,

Tu sarra sus Parris encore troute mestre.”

Tu sarra sus Parris encore troute mestre.

La cont Vincestre dit au buer rai d’Ingletiere,

“Rai, rai, veus-tu sivier? Festes mouvoir ton guere,

“Rai, rai, do you want to celebrate? Let's move your party,

Et je te conduira trestout ton gent à foire:

Et je te conduirai tout ton monde à la foire:

Tu porras Normandi à ce pointes conquerre.”

Tu porras Normandi à ce pointes conquerre.

[66]

“Se je pois rai François à bataille contrier,

Et je porrai mon lance desus son cul poier,

Et je pourrai mon lance dessus son cul poire,

Je crai que je ferra si dourrement chier

Qu’il se brisa son test, ou ma cul fu rompier.

Je prendrez bien droitur, se je puis, à Diex poise,

Quant j’arra en mon main Normandi et Pontoise;

Je ferra soz Parris achier mon gent Gloise,

Puis vondrai prender Frans, maugré conte d’Angoise.

Par la .v. plais à Diex, François maubali sont;

Si g’i la puis grapier, certes il chateront.

Quant Inglais irront là, mult bahot i serront;

Par la mort Dieu! je crai que toutes s’enfuiront.”

Sir Symon à Montfort atendi ce navel,

Sir Symon à Montfort waited for this ship,

Doncques sailli à piez; il ne fout mie bel.

A dit à rai Inglais, “Par le cors saint Anel!

Lessiez or cesti chos:—François n’est mi anel.

Se vous aler seur leus, il se voudra dafandre:

Toute ta paveillons metra feu à la cendre.

[67]

Il n’a si vaelant qui l’ose mi atendre;

Il n’a si vaillant qui l’ose m’attendre;

Mult sarra maubali qui le François puet prendre.”

Mult sarra maubali qui le François peut prendre.

“Qoi dites-vous, Symon?” pona Rogier Bigot;

“What's that you say, Symon?” said Rogier Bigot;

“Bien tenez-vous la rai por binart et por sot?

“Do you hold the reins for good and for foolishness?”

Fout insi hardouin que vous sone plus mot,

Ne te pot besoner por vostre mileur cot!”

“Sir Rogier,” dit la rai, “por Dieu, ne vous chaele!

“Sir Rogier,” said the queen, “for God’s sake, don’t be afraid!

Ne sai mi si irrous contre ce merdaele.

Je ne dout mi Françoys tout qui sont une mele;

Je ne doute pas une minute, François, que tous ceux qui sont mêlés;

Je farra ma talent comment la chos aele.

Je pandra bien Parris, je suis toute certaine;

Je bouterra le fu en cele eve qui [fu] Saine;

Je bouterai le feu en cette nuit qui sera sainte;

La moulins arderra; ce fi chos mult gravaine

Se n’i menja de pain de troute la semaine.

[P]ar la .v. plais à Diex, Parris fout vil mult grant

Il i a .i. chapel dont je fi coetant;

Je le ferra portier, à .i. charrier rollant,

A Saint Amont à Londres toute droit en estant.

A Saint Amont in London straight ahead.

[68]

Quant j’arra soz Parris mené tout me naviaus,

Je ferra le moustier Saint Dinis la Chanciaus

Corronier d’Adouart soz sa blonde chaviaus.

Corronier d’Adouart under his blonde hair.

La voudra vous toer de vaches à porciaus.

Je crai que vous verra là endret grosse fest,

Je crains que vous ne soyez là pour la grande fête,

Quant d’Adouart arra corroné France test.

Il l’a bien asservi, ma fil; il n’est pas best;

Il l’a bien asservi, mais fils; il n’est pas bête;

Il fout buen chivaler, hardouin, et honest.”

Il fout buen chivaler, hardouin, et honest.

“Sir rai,” ce dit Rogier, “por Dieu à mai entent;

“Sir rai,” said Rogier, “for God's sake, listen to me;

Tu m’as percé la cul, tel la pitié m’a prent.

Tu m’as percé le derrière, comme la pitié m’a pris.

Or doint Godelamit, par son culmandement,

Que tu fais cestui chos bien gloriousement!”

Explicit la pais aus Englois.

Explicit the country from English.

Translation.—Now comes the time of May, when the rose will open,—when the seasons will be fair, and the nightingale sing,—the fields will be green, and the gardens will bloom;—I have found behind me a thing which I will relate.

Translation.—Now it's May, the time when the rose blooms, when the weather is lovely and the nightingale sings, when the fields are green and the gardens flourish; I have discovered something from my past that I want to share.

Of my King of England, who is in a good ship,—a valiant knight, hardy, and loyal,—and of Edward his son, who hath flaxen hair,—it pleases me to make a saying which is quite new.

Of my King of England, who is on a good ship—a brave knight, tough, and loyal—and of Edward his son, who has blonde hair—I’m pleased to come up with a new saying.

And of that King of France, that long baron,—who held Normandy wrongfully by ill event;—long time did he settle his house upon Paris,—that he never but for a war alone put on his spur.

And of that King of France, that long baron,—who held Normandy unfairly by bad luck;—he spent a long time establishing his household in Paris,—that he only ever put on his spurs for war.

Lords, attend to me; you must not laugh:—all the world ought to cry this news which I bring.—The other day there was at London a great assembly;—there no baron, from the best to the worst, would move,

Lords, listen to me; you must not laugh:—everyone in the world should be crying about this news I'm bringing.—The other day in London, there was a huge gathering;—there, no baron, from the highest to the lowest, would move,

But they would all come to this great debating.—There would have been done such a thing, I believe truly,—that it would have caused the French King a great fright—concerning the lands which he holds against the English people.

But they would all come to this big debate.—I truly believe that such a thing would have happened—it would have scared the French King a lot—regarding the lands he holds against the English people.

Lords, it is a long time since Merlin prophecied—that Philip of France, a lord who was formerly,—should conquer all the land, such as it is, on this side;—but, at all events, I say it, the English will still have it.

Lords, it has been a long time since Merlin predicted that Philip of France, a former lord, would conquer all the land on this side; however, I still say that the English will keep it.

Now is come the time that the English would make an inroad,—if he should find the French inclined to grumble,—who would appear frightened by swords and by greyhounds(?),—that he would have no courage to grumble against the English.

Now has come the time that the English would make an advance,—if he should find the French likely to complain,—who would seem scared by swords and by greyhounds(?),—that he would have no bravery to protest against the English.

The good King of England drew himself on one side,—he and Richard his brother, as angry as leopards.—He sighs from behind, and so cries with alacrity,—“O God! how may I have my part of Normandy?”

The good King of England stepped aside, he and his brother Richard, as furious as leopards. He sighed deeply, then exclaimed eagerly, “Oh God! How can I get my share of Normandy?”

“Do not disturb yourself at all,” said the Earl of Gloucester,—“you may still do it; such things may still easily be,—if God preserve my backside, my foot, and my right fist,—thou shalt still be entire master over Paris.”

“Don't worry at all,” said the Earl of Gloucester, “you can still do it; things like this can still happen easily—if God protects my backside, my foot, and my right fist—you will still have complete control over Paris.”

The Earl of Winchester said to the noble King of England,—“King, King, wilt thou follow? Set agoing the war,—and I will conduct thee all thy people in abundance:—at this juncture thou wilt be able to conquer Normandy.

The Earl of Winchester said to the noble King of England, “King, King, will you follow? Start the war, and I will lead all your people with plenty: at this moment, you will be able to conquer Normandy."

“If I can constrain the King of France to a battle,—and I can strike him with my lance behind,—I think that I shall make him fall so hard—that he will break his head, or my tail will be broken.

“If I can force the King of France into a battle—and I can hit him with my lance from behind—I believe I can make him fall so hard that he’ll either break his head, or I’ll break my tail.”

“I will take good right, if I can, with God’s will,—when I shall have in my hand Normandy and Poitou,—I will make my English people approach to Paris,—and then I will go to take France in spite of the Earl of Anjou.

“I will do my best, if I can, with God’s help,—when I have Normandy and Poitou in my grasp,—I will get my English people to move toward Paris,—and then I will go to take France regardless of the Earl of Anjou.

“By the five wounds of God! the French are in bad case;—if I can lay hold upon them, truly they shall be punished.—When the English go there, there will be a great disturbance;—God’s death! I think they will all fly away.”

“By the five wounds of God! the French are in a bad situation;—if I can catch them, they will definitely be punished.—When the English go there, there will be a huge uproar;—God’s death! I think they will all run away.”

Sir Simon de Montfort heard this speech,—then he leaped on his feet; he did not look very handsome.—Says he to the English King, “By the body of the holy Lamb!—now let this thing alone; the Frenchman is not a lamb.

Sir Simon de Montfort heard this speech—then he jumped to his feet; he didn't look very attractive. He said to the English King, “By the body of the holy Lamb!—now let's drop this; the Frenchman is not a lamb.

“If you attack them, they will defend themselves:—he will burn all thy tents to ashes.—There is no man so valiant who dare wait for him;—they will be in ill case whom the Frenchman can catch.”

“If you go after them, they’ll fight back:—he’ll turn all your tents to ash.—There’s no one brave enough to stand and wait for him;—those the Frenchman gets will be in a bad situation.”

“What is that you say, Simon?” replied Roger Bigot;—“do you take the King for a simpleton and a fool?—if you are so bold as to say another word,—you will not serve yourself with your best coat.”

“What are you saying, Simon?” replied Roger Bigot;—“do you think the King is an idiot and a fool?—if you’re brave enough to say another word,—you won’t get out of this without your best coat.”

“Sir Roger,” said the King, “for God’s sake! dont be in a heat;—I am not so angry against this scamp.—I dont care half a farthing for all the French that are;—I will do as I like, let the matter go as it will.

“Sir Roger,” said the King, “for heaven’s sake! don’t get all worked up;—I’m not that mad at this rogue.—I don’t care one bit for all the French out there;—I’ll do what I want, no matter how it goes.

“I will easily take Paris, I am quite certain;—I will set fire to the river which is called Seine;—I will burn the mill; this will be a very grievous thing,—if they eat no bread all the week.

“I’m sure I can easily take Paris;—I’ll set fire to the river called the Seine;—I’ll burn the mill; this will be a serious problem,—if they don’t have any bread all week.

“By the five wounds of God! Paris is a very great city!—There is a chapel, of which I am desirous;—I will cause it to be carried in a rolling cart,—straight to Saint Amont in London, just as it stands.

“By the five wounds of God! Paris is an amazing city!—There’s a chapel that I want;—I’ll have it transported in a rolling cart,—straight to Saint Amont in London, just as it is.

“When I have led all my ships to Paris,—I will cause the Chancellor in the monastery of St. Denis—to crown Edward on his flaxen hair.—There I will kill for you cows and pigs.

“When I have brought all my ships to Paris,—I will have the Chancellor in the monastery of St. Denis—crown Edward on his blonde hair.—There I will kill cows and pigs for you.”

“I believe that you will see there a great feast,—when France shall have crowned Edward’s head. He has well deserved it, my son; he is no fool;—he is a good knight, brave, and courteous.”

“I believe you’ll see a huge celebration there—when France crowns Edward as king. He truly deserves it, my son; he’s far from foolish—he’s a good knight, brave and courteous.”

“Sir King,” said Roger, “for God’s sake, listen to me;—thou hast pierced me behind, so much has pity overcome me;—Now may God Almighty ordain by his commandment,—that thou perform this thing very gloriously!”

“Sir King,” said Roger, “for God’s sake, listen to me; you’ve wounded me so deeply that I can’t help but feel pity; may God Almighty command that you carry this out very gloriously!”

The decisive battle of Lewes, in 1264, was the subject of great exultation amongst the adherents of Simon de Montfort. The following song, in English, is directed against the king’s brother, Richard Earl of Cornwall, who had become very unpopular by his foreign schemes of ambition. He took shelter at a windmill, after he saw the king’s party defeated.

The important battle of Lewes in 1264 was a cause for great celebration among Simon de Montfort's supporters. The following song, in English, is aimed at the king's brother, Richard Earl of Cornwall, who had become very unpopular due to his ambitious foreign plans. He sought refuge at a windmill after witnessing the defeat of the king's side.

[69]

SONG AGAINST THE KING OF ALMAIGNE.

[MS. Harl. No. 2253, fol. 58 v^o, of the reign of Edw. II.]

Sitteth alle stille ant herkneth to me:

The Kyn of Alemaigne, bi mi leauté,

The Kyn of Alemaigne, by my loyalty,

Thritti thousent pound askede he

Thirty thousand pounds, he asked.

For te make the pees in the countré,

For you to create peace in the country,

ant so he dude more.

Richard, thah thou be ever trichard,

Richard, though you may always be tricky,

trichen shalt thou never more.

trichen you'll never do again.

Richard of Alemaigne, whil that he wes kyng,

Richard of Alemaigne, while he was king,

He spende al is tresour opon swyvyng;

He spent all his treasure on living;

Haveth he nout of Walingford o ferlyng:—

Haven't he got anything from Wallingford or an oddity:—

Let him habbe, ase he brew, bale to dryng,

Let him have, as he brews, harm to drink,

maugre Wyndesore.

regarding Windsor.

Richard, thah thou be ever, etc.

Richard, that you always be, etc.

The Kyng of Alemaigne wende do ful wel,

The King of Germany was doing quite well,

He saisede the mulne for a castel,

He said the mill for a castle,

With hare sharpe swerdes he grounde the stel,

With sharp swords, he sharpened the steel,

He wende that the sayles were mangonel

He went that the sails were mangonel

to helpe Wyndesore.

to help Windsor.

Richard, etc.

Richard, and others.

[70]

The Kyng of Alemaigne gederede ys host,

The King of Germany gathered his army,

Makede him a castel of a mulne post,

Makede him a castle out of a mill post,

Wende with is prude ant is muchele bost,

Brohte from Alemayne mony sori gost

Brohte from Germany many sad spirits

to store Wyndesore.

to store Windsor.

Richard, etc.

By God, that is aboven ous, he dude muche synne,

By God, that's above us, he sinned a lot,

That lette passen over see the Erl of Warynne:

That letter was sent across the sea to the Earl of Warner:

He hath robbed Engelond, the mores, ant th[e] fenne,

He has robbed England, the marshes, and the fen,

The gold, ant the selver, ant y-boren henne,

The gold, and the silver, and born here,

for love of Wyndesore.

for the love of Wyndesore.

Richard, etc.

Sire Simond de Mountfort hath swore bi ys chyn,

Sire Simond de Mountfort has sworn by his chin,

Hevede he nou here the Erl of Waryn,

Heard he now here the Earl of Waryn,

Shulde he never more come to is yn,

Shall he never come to his again,

Ne with sheld, ne with spere, ne with other gyn,

to help of Wyndesore.

to help Wyndesore.

Richard, etc.

Sire Simond de Montfort hath suore bi ys cop,

Sire Simond de Montfort has sworn by his head,

Hevede he nou here Sire Hue de Bigot,

Heard he now here Sir Hugh de Bigot,

[71]

Al he shulde quite here twelfmoneth scot,

Al he should pay here twelve months' rent,

Shulde he never more with his fot pot

Shall he never again with his foot pot

to helpe Wyndesore.

to help Windsor.

Richard, etc.

Richard, and others.

Be the luef, be the loht, sire Edward,

Be the leaf, be the light, Sir Edward,

Thou shalt ride sporeles o thy lyard

Thou shalt ride without blemish on thy steed

Al the ryhte way to Dovere ward;

Shalt thou never more breke fore-ward,

Shall you never break your promise again,

ant that reweth sore:

painful ant bite

Edward, thou dudest ase a shreward,

Edward, you acted like a fool,

forsoke thyn emes lore.

forsake your aunt's knowledge.

Richard, etc.

Translation.—Sit all still and listen to me:—the King of Almaigne, by my loyalty,—thirty thousand pound he asked—to make peace in the country,—and so he did more.—Richard, though thou art ever a traitor,—thou shalt never more deceive.

Translation.—Everyone, be quiet and listen to me:—the King of Germany, because of my loyalty,—asked for thirty thousand pounds—to bring peace to the country,—and he did even more than that.—Richard, even though you are always a traitor,—you will never deceive again.

Richard of Almaigne, while he was king,—he spent all his treasure upon luxury;—have he not of Wallingford one furlong:—let him have, as he brews, evil to drink,—in spite of Windsor.

Richard of England, while he was king,—he wasted all his wealth on luxury;—does he not possess one furlong of Wallingford:—let him have, as he brews, something bad to drink,—despite Windsor.

The King of Almaigne thought to do full well,—they seized the mill for a castle;—with their sharp swords they ground the steel,—they thought the sails had been mangonels—to help Windsor.

The King of Germany thought it was a good plan—they took over the mill for a castle;—with their sharp swords they forged the steel,—they believed the sails were catapults—to assist Windsor.

The King of Almaigne gathered his host,—he made him a castle of a mill-post,—he went with his pride and his great boast,—brought from Almaigne many a wretched soul—to garrison Windsor.

The King of Germany assembled his army—he built a castle out of a mill post—he marched in with his pride and his grand boasting—brought from Germany many a poor soul—to defend Windsor.

By God, that is above us, he did great sin,—who let the Earl of Warenne pass over sea:—he hath robbed England both the moor and the fen,—of the gold and the silver, and carried them hence,—for love of Windsor.

By God, who is above us, he committed a terrible sin—allowing the Earl of Warenne to go overseas—he has taken from England both the moor and the fen—of the gold and the silver, and carried them away—for the love of Windsor.

Sir Simon de Montfort hath sworn by his chin,—had he now here the Earl of Warenne,—he should never more come to his lodging,—neither with shield, nor with spear, nor with other contrivance,—to help Windsor.

Sir Simon de Montfort has sworn by his chin—if he had the Earl of Warenne here now—he would never come to his place again—with shield, spear, or any other device—to help Windsor.

Sir Simon de Montfort hath sworn by his head,—had he now here Sir Hugh de Bigot,—he should pay here a twelvemonth’s scot,—he should never more tramp on his feet,—to help Windsor.

Sir Simon de Montfort has sworn by his head—if he had Sir Hugh de Bigot here now—he would pay a year's worth of rent—he would never again walk on his feet—to help Windsor.

Be it agreeable to thee, or disagreeable, Sir Edward,—thou shalt ride spurless on thy hack—all the straight road towards Dover;—thou shalt never more break covenant;—and that sore rueth thee;—Edward, thou didst like a shrew,—forsookest thine uncle’s teaching.

Be it agreeable to you or not, Sir Edward, you will ride without spurs on your horse—all the straight road to Dover; you will never break your promise again; and that troubles you greatly; Edward, you acted like a fool—you ignored your uncle’s lessons.

The following long, but singularly interesting, poem may be considered as the popular declaration of the principles with which the barons entered into the war, and the objects which they had in view. It bears internal proofs of having been written immediately after the decisive battle of Lewes; and the moderate and deeply moral and religious feeling which the reforming party here shows, even in the moment of triumph, is extremely remarkable, and is closely connected with the complaints against the licentiousness of the other party in the satyrical songs which precede. We might almost suppose ourselves transported to the days of Wickliffe or Cromwell.

The following long, yet fascinating, poem can be seen as the popular statement of the principles that the barons fought for in the war and the goals they aimed to achieve. It clearly shows signs of having been written right after the decisive battle of Lewes, and the balanced, deeply moral, and religious sentiments expressed by the reforming party, even during their moment of victory, are quite striking. This sentiment is closely tied to the criticisms of the other party's excesses found in the satirical songs that come before it. We could easily imagine ourselves back in the times of Wickliffe or Cromwell.

[72]

THE BATTLE OF LEWES.

[MS. Harl. 978. fol. 128, r^o. of the middle of the 13th cent.]

Calamus velociter scribe sic scribentis,

Write swiftly with a pen,

Lingua laudabiliter te benedicentis,

Language praising you will bless,

Dei patris dextera, domine virtutum,

At the right hand of the Father, Lord of hosts,

Qui das tuis prospera quando vis ad nutum;

In te jam confidere discant universi,

In the game, let everyone learn to trust.

Quos volebant perdere qui nunc sunt dispersi.

Quorum caput capitur, membra captivantur;

Quorum leads, members are captivated;

Gens elata labitur, fideles lætantur.

Joyful times pass, loyal ones rejoice.

Jam respirat Anglia, sperans libertatem;

Cuï Dei gratia det prosperitatem! 10

Cuì Dei, may it thrive!

Comparati canibus Angli viluerunt,

Dogs of England became cheap,

Sed nunc victis hostibus caput extulerunt.

Gratiæ millesimo ducentesimoque

Gratitude 1200

Anno sexagesimo quarto, quarta quoque

In the sixty-fourth year, also the fourth

Feria Pancratii post sollempnitatem,

Pancratius Festival after the celebration,

Valde gravis prelii tulit tempestatem

The battle brought a storm.

Anglorum turbatio, castroque Lewensi;

Anglorum turmoil, Lewes castle;

Nam furori ratio, vita cessit ensi.

[73]

Pridie qui Maii Idus confluxerunt,

On the day before May Idus,

Horrendi discidii bellum commiserunt; 20

Horrendi discidii started a war; 20

Quod fuit Susexiæ factum comitatu,

What happened in the County of Susexia,

Fuit et Cicestriæ in episcopatu.

Fuit et Chichester in episcopatu.

Gladius invaluit, multi ceciderunt,

The sword struck, many fell,

Veritas prævaluit, falsique fugerunt.

Truth prevailed, and falsehoods fled.

Nam perjuris restitit dominus virtutum,

Atque puris præstitit veritatis scutum.

And provided a shield of truth.

Hos vastavit gladius foris, intus pavor;

Confortavit plenius istos cœli favor.

Heaven’s favor fully comforted them.

Victoris sollempnia sanctæque coronæ

Victorian solemnity of the holy crown

Reddunt testimonia super hoc agone; 30

Cum dictos ecclesia sanctos honoravit,

As the church honored the saints,

Milites victoria veros coronavit.

Soldiers crowned true victory.

Dei sapientia, regens totum mundum,

God’s wisdom, ruling the whole world,

Fecit mirabilia bellumque jocundum;

He created wonders and a joyful war;

Fortes fecit fugere, virosque virtutis

He made the strong flee, and men of virtue.

In claustro se claudere, locis quoque tutis.

In a cramped space, one can also find safety.

Non armis sed gratia christianitatis,

Not by arms but by the grace of Christianity,

Id est in ecclesia, excommunicatis

That is in the church, excommunicated.

[74]

Unicum refugium restabat, relictis

Unicum refuge remained, abandoned

Equis, hoc consilium occurrebat victis. 40

This plan was suggested to the defeated.

Et quam non timuerant prius prophanare,

Quam more debuerant matris honorare,

How they should honor mother,

Ad ipsam refugiunt, licet minus digni,

Amplexus se muniunt salutaris ligni.

They strengthen themselves with healing wood.

Quos matrem contempnere prospera fecerunt,

Those who scorn their mother prospered,

Vulnera cognoscere matrem compulerunt.

Mothers forced to acknowledge wounds.

Apud Northamptoniam dolo prosperati,

Near Northampton, by deceit succeeded,

Spreverunt ecclesiam infideles nati;

Unbelievers were born to destroy the church;

Sanctæ matris viscera ferro turbaverunt,

The sacred mother's heart was pierced.

Prosperis non prospera bella meruerunt. 50

Prosperity requires not just battle. 50

Mater tunc injuriam tulit patienter,

Mother patiently endured the injustice,

Quasi per incuriam, sed nec affluenter:

Punit hanc et alias quas post addiderunt,

Punit adds this and other things later,

Nam multas ecclesias insani læserunt;

Many churches were harmed by the insane;

Namque monasterium, quod Bellum vocatur,

For the monastery called Bellum,

Turba sævientium, quæ nunc conturbatur,

Angry crowd, now in turmoil,

Inmisericorditer bonis spoliavit,

He ruthlessly robbed the good,

Atque sibi taliter bellum præparavit.

And thus he prepared for war.

[75]

Monachi Cystercii de Ponte-Roberti

Monks of Ponte-Roberti

A furore gladii non fuissent certi, 60

Si quingentas principi marcas non dedissent.

Quas Edwardus accipi jussit, vel perissent.

Quas Edwardus ordered to be received, or they would have perished.

Hiis atque similibus factis meruerunt

They earned it through such deeds.

Quod cesserunt hostibus et succubuerunt.

They surrendered to the enemies.

Benedicat dominus .S. de Monte-Forti!

Blessings from the Lord. S. de Monte-Forti!

Suis nichilominus natis et cohorti!

Suis nonetheless born and group!

Qui se magnanimiter exponentes morti,

Qui se magnanimously exposing death,

Pugnaverunt fortiter, condolentes sorti

They fought bravely, lamenting their fate.

Anglicorum flebili, qui subpeditati

Anglicorum mournful, who were subdued

Modo vix narrabili, peneque privati 70

Modo vix narrabili, peneque privati

Cunctis libertatibus, immo sua vita,

With all freedoms, truly their life,

Sub duris principibus langüerunt ita,

Under harsh rulers they suffered thus,

Ut Israelitica plebs sub Pharaone,

As the Israelites under Pharaoh,

Gemens sub tyrannica devastatione.

Common people's tyranny devastation.

Sed hanc videns populi Deus agoniam,

Dat in fine seculi novum Mathathiam,

Et cum suis filiis zelans zelum legis,

Et cum suis filiis zelando zelo legis,

Nec cedit injuriis nec furori regis.

[76]

Seductorem nominant .S. atque fallacem;

They call him seductive and deceitful;

Facta sed examinant probantque veracem. 80

Facts are examined and tested for truth. 80

Dolosi deficiunt in necessitate;

Dolores come out in need;

Qui mortem non fugiunt, sunt in veritate.

Sed nunc dicit æmulus, et insidiator,

Cujus nequam oculus pacis perturbator:

Whose evil eye disrupts peace:

“Si laudas constantiam, si fidelitatem,

“Si elogias la constancia, si la fidelidad,

Quæ mortis instantiam vel pœnalitatem

Non fugit, æqualiter dicentur constantes

Not escaping, they will be called steady.

Qui concurrunt pariter invicem pugnantes,

Fighting against each other,

Pariter discrimini semet exponentes,

Pariter facing the danger,

Duroque cognomini se subjicientes.” 90

Duroque by name will submit. 90

Sed in nostro prelio cuï nunc instamus,

Qualis sit discretio rei videamus.

Let's see what the situation is.

Comes paucos habuit armorum expertos

Has few experts in weapons

Pars regis intumuit, bellatores certos

The king's part swelled, certain warriors

Et majores Angliæ habens congregatos,

Et maiores Angliæ habens congregatos,

Floremque militiæ regni nominatos;

The flowers of the kingdom's military;

Qui Londoniensibus armis comparati,

The Londoners armed themselves,

Essent multis milibus trecenti prælati;

Essent multis milibus 300 prælati;

[77]

Unde contemptibiles illis extiterunt,

They became contemptible to them.

Et abhominabiles expertis fuerunt. 100

And they were abominable experts. 100

Comitis militia plurima tenella;

Comitatus has many young soldiers;

In armis novitia, parum novit bella.

In arms as a novice, knows little of war.

Nunc accinctus gladio tener adolescens

Now armed with a sword, a young man

Mane stat in prelio armis assuescens;

Quid mirum si timeat tyro tam novellus,

Et si lupum caveat impotens agnellus?

Sic ergo militia sunt inferiores

Thus, the soldiers are inferior.

Qui pugnant pro Anglia, sunt et pauciores

Multo viris fortibus, de sua virtute

Satis gloriantibus, ut putarent tute, 110

Satis glorious, as they thought, 110

Et sine periculo, velut absorbere

And without risk, as if to absorb

Quotquot adminiculo Comiti fuere.

Quotquot assisted the Count.

Nam et quos adduxerat Comes ad certamen,

De quibus speraverat non parvum juvamen,

Plurimi perterriti mox se subtraxerunt,

Many terrified individuals soon withdrew,

Et velut attoniti fugæ se dederunt;

Et de tribus partibus tertia recessit.

Comes cum fidelibus paucis nunquam cessit.

Comes with a few loyal followers never gave up.

[78]

Gedeonis prelium nostro comparemus,

We will compare in battle.

In quibus fidelium vincere videmus 120

In which we see the faithful triumph 120

Paucos multos numero fidem non habentes,

Similes Lucifero de se confidentes.

Lucifer's confident similes.

“Si darem victoriam,” dicit Deus, “multis,

Stulti michi gloriam non darent, sed stultis.”

Stulti michi gloriam non darent, sed stultis.

Sic si Deus fortibus vincere dedisset,

Vulgus laudem talibus non Deo dedisset.

Vulgus wouldn’t have given such praise to God.

Ex hiis potest elici quod non timuerunt

Deum viri bellici, unde nil fecerunt

Deus dos guerreiros, pelo qual nada foi feito.

Quod suam constantiam vel fidelitatem

Your consistency or loyalty

Probet, sed superbiam et crudelitatem; 130

Test, but pride and cruelty; 130

Volentes confundere partem quam spreverunt,

They want to mess up the part they rejected,

Exeuntes temere cito corruerunt.

They left hastily and fell.

Cordis exaltatio præparat ruinam,

Heart's elevation prepares for ruin,

Et humiliatio meretur divinam

And humiliation deserves divine

Dari sibi gratiam; nam qui non confidit

De Deo, superbiam Deus hanc elidit.

De Deo, God casts aside this arrogance.

Aman introducimus atque Mardocheum;

Aman and Mordecai are introduced;

Hunc superbum legimus, hunc verum Judæum;

[79]

Lignum quod paraverat Aman Mardocheo,

The wood that Aman prepared for Mordecai,

Mane miser tollerat suspensus in eo. 140

Mane, the miserable one, was hanging in it. 140

Reginæ convivium Aman excœcavit,

The queen's banquet blinded Aman.

Quod ut privilegium magnum reputavit;

He considered it a great privilege;

Sed spes vana vertitur in confusionem,

Cum post mensam trahitur ad suspensionem.

Sic extrema gaudii luctus occupavit,

Joy was overtaken by grief,

Cum finem convivii morti sociavit.

At the end of the feast, he associated with death.

Longe dissimiliter accidit Judæo,

Longe different from the Jew,

Honorat sublimiter quem rex, dante Deo.

Honorat exaltedly whom the king honors, by God’s grace.

Golias prosternitur projectu lapilli;

Golias kneels before the stone project;

Quem Deus persequitur, nichil prodest illi. 150

Quem Deus persequitur, nothing benefits him. 150

Ad prædictas varias adde rationes,

Add various reasons to the above,

Quod tot fornicarias fætidi lenones

Quod so many shady pimps

Ad se convocaverant, usque septingentas,

They gathered, up to seven hundred,

Quas scire debuerant esse fraudulentas,

They should have known it was fraudulent.

Sathanæ discipulas ad decipiendas

Satan's followers for deceiving

Animas, et faculas ad has incendendas,

Dolosas novaculas ad crines Samsonis

Samson's hair was tied with money

Radendos, et maculas turpis actionis

Radendos and patches of dark action

[80]

Inferentes miseris qui non sunt cordati,

Nec divini muneris gratia firmati, 160

Carnis desideriis animales dati,

Animals were given to desires.

Cujus immunditiis, brutis comparati,

Esse ne victoria digni debuerunt,

They should have deserved victory.

Qui carnis luxuria fœda sorduerunt:

The filth of fleshly indulgence.

Factis lupanaribus robur minuerunt,

Unde militaribus indigni fuerunt.

The military was unworthy.

Accingitur gladio super femur miles,

The soldier belts a sword.

Absit dissolutio, absint actus viles;

Leave no dissolution, leave no vile actions;

Corpus novi militis solet balneari,

New soldier's body often bathes,

Ut a factis vetitis discat emundari. 170

Qui de novo duxerant uxores legales,

Domini non fuerant apti bello tales,

Domini weren't fit for war like that,

Gedeonis prelio teste, multo minus

Gedeonis war test, much less

Quos luxus incendio læserat caminus.

The fireplace had harmed the luxury.

Igitur adulteros cur Deus juvaret,

So why would God help adulterers,

Et non magis pueros mundos roboraret?

Mundentur qui cupiunt vincere pugnando;

They are eager to win by fighting;

Qui culpas subjiciunt sunt in triumphando;

[81]

Primo vincant vitia, qui volunt victores

Esse cum justitia super peccatores. 180

This with justice over sinners. 180

Si justus ab impio quandoque videtur

Victus, e contrario victor reputetur;

Victorious, or the opposite considered;

Nam nec justus poterit vinci, nec iniquus

Vincere dum fuerit juris inimicus.

Win while he was an enemy of the law.

Æquitatem comitis Symonis audite:

Listen to the fairness of Count Simon:

Cum pars regis capitis ipsius et vitæ

Solam pœnam quæreret, nec redemptionem

Solam punishment sought, no redemption

Capitis admitteret, sed abscisionem,

Quo confuso plurima plebs confunderetur,

In confusion, the crowd was bewildered,

Et pars regni maxima periclitaretur, 190

And the greatest danger threatened the kingdom, 190

Ruina gravissima statim sequeretur;

The most serious ruin would immediately follow;

Quæ mora longissima non repareretur!

What a long wait it was!

.S. divina gratia præsul Cycestrensis,

.S. divine grace bishop of Chichester,

Alta dans suspiria pro malis immensis

Jam tunc imminentibus, sine fictione,

Persüasis partibus de formatione

Persuasive methods of training

Pacis, hoc a Comite responsum audivit:

Pacis, in response to this, heard from the Count:

“Optimos eligite, quorum fides vivit,

"Choose the best, whose faith lives,"

[82]

Qui decreta legerint, vel theologiam

Those who read decrees or theology

Decenter docuerint sacramque sophiam, 200

Et qui sciant regere fidem Christianam;

Quicquidque consulere per doctrinam sanam

Consult everything through sound teaching

Quicquidve discernere tales non timebunt,

Whatever they discern, they won't fear,

Quod dicent, suscipere promptos nos habebunt;

Ita quod perjurii notam nesciamus,

We do not know the mark of perjury,

Sed ut Dei filii fidem teneamus.”

Sed ut Dei filii fidem teneamus.

Hinc possunt perpendere facile jurantes,

Here they can easily judge,

Et quod jurant spernere parum dubitantes,

Quamvis jurent licita, cito recedentes,

Even if they swear what's legal, quickly retreating,

Deoque pollicita sana non reddentes, 210

Deoque promised health but didn't deliver, 210

Quanta cura debeant suum juramentum

Quanta cura should uphold their oath

Servare, cum videant virum nec tormentum

Neque mortem fugere propter jusjurandum,

Cannot escape death due to oath,

Præstitum non temere, sed ad reformandum

Statum qui deciderat Anglicanæ gentis,

Statute that decided the English nation,

Quem fraus violaverat hostis invidentis.

Who had violated the deceitful enemy.

En Symon obediens spernit dampna rerum,

Pœnis se subjiciens, ne dimittat verum,

[83]

Cunctis palam prædicans factis plus quam dictis,

Quod non est communicans veritas cum fictis. 220

Væ perjuris miseris, qui non timent Deum!

Væ to the miserable perjurers, who do not fear God!

Spe terreni muneris abnegantes eum,

Vel timore carceris, sive pœnæ levis;

Novus dux itineris docet ferre quævis

Novus leader of the journey teaches to carry whatever

Quæ mundus intulerit propter veritatem,

What the world has brought for truth,

Quæ perfectam poterit dare libertatem.

Which can give perfect freedom.

Nam Comes præstiterat prius juramentum,

Nam Comes prestiterat prius juramentum,

Quod quicquid providerat zelus sapientum

Whatever was provided by the zeal of the wise

Ad honoris regii reformationem,

For the honor of the royal reform,

Et erroris devii declinationem, 230

Partibus Oxoniæ, firmiter servaret,

Partibus Oxford, firmly preserved,

Hujusque sententiæ legem non mutaret;

This opinion would not change the law;

Sciens tam canonicas constitutiones

Sciens the canonical constitutions

Atque tam catholicas ordinationes

And so, such universal ordinations

Ad regni pacificam conservationem,

For the peaceful conservation of the kingdom,

Propter quas non modicam persecutionem

Due to significant persecution

Prius sustinuerat, non esse spernandas;

Prius had maintained, not to be dismissed;

Et quia juraverat fortiter tenendas,

And because he had sworn to hold firmly,

[84]

Nisi perfectissimi fidei doctores

Nisi perfect faith teachers

Dicerent, quod eximi possent juratores, 240

Qui tale præstiterant prius jusjurandum,

Who previously took the oath,

Et id quod juraverant non esse curandum.

Quod cum dictus pontifex regi recitaret,

Atque fraudis artifex forsitan astaret,

And the master of deception might stand,

Vox in altum tollitur turbæ tumidorum,

“En jam miles subitur dictis clericorum!

“Behold, a soldier is subdued by the words of the clerics!

Viluit militia clericis subjecta!”

The militia is under clerics!

Sic est sapientia Comitis despecta;

Thus is the wisdom of the Count disregarded;

Edwardusque dicitur ita respondisse,

Edward reportedly answered this way,

“Pax illis præcluditur, nisi laqueis se 250

Pax is blocked for them unless they get caught in traps. 250

Collis omnes alligent, et ad suspendendum

Semet nobis obligent, vel ad detrahendum.”

Quid mirum si Comitis cor tunc moveretur,

Cum non nisi stipitis pœna pareretur?

Optulit quod debuit, sed non est auditus;

Opted for what was required, but was not heard;

Rex mensuram respuit, salutis oblitus.

Rex rejects the measure, forgetting safety.

Sed ut rei docuit crastinus eventus,

Modus quem tunc noluit post non est inventus.

Modus who didn't want it then has not been found.

[85]

Comitis devotio sero deridetur,

Comitis devotion is mocked late,

Cujus cras congressio victrix sentietur. 260

Lapis hic ab hostibus diu reprobatus,

Lapis has long been rejected by enemies,

Post est parietibus duobus aptatus.

The post is set between two walls.

Angliæ divisio desolationis

Division of England's desolation

Fuit in confinio, sed divisionis

It was in the border, but of the division.

Affuit præsidio lapis angularis,

The cornerstone has arrived,

Symonis religio sane singularis.

Simon's religion is truly unique.

Fides et fidelitas Symonis solius

Faith and loyalty of Simon only

Fit pacis integritas Angliæ totius;

Whole integrity of England's peace;

Rebelles humiliat, levat desperatos,

Rebels humiliated, lifted the desperate,

Regnum reconsilians, reprimens elatos. 270

Regnum reconsilians, reprimanding the proud. 270

Quos quo modo reprimit? certe non laudendo,

Quos how does he suppress? Certainly not by praising,

Sed rubrum jus exprimit dure confligendo;

Ipsum nam confligere veritas coegit,

Vel verum deserere, sed prudens elegit

Magis dare dexteram suam veritati,

Give more right hand to truth,

Viamque per asperam junctam probitati,

Viam through the rough joined path of integrity,

Per grave compendium tumidis ingratum,

Optinere bravium violentis datum,

Optinere premium given violently,

[86]

Quam per subterfugium Deo displicere,

Quam per subterfugium God displeases,

Pravorumque studium fuga promovere. 280

Promote the pursuit of rights. 280

Nam quidam studuerant Anglorum delere

Some had tried to delete the English.

Nomen, quos jam cæperant exosos habere,

Nomen, which they had already begun to dislike,

Contra quos opposuit Deus medicinam,

Against whom God set medicine,

Ipsorum cum noluit subitam ruinam.

Hinc alienigenas discant advocare

Let aliens learn to call.

Angli, si per advenas volunt exulare.

Angli, if they want to exile because of strangers.

Nam qui suam gloriam volunt ampliare,

Suamque memoriam vellent semper stare,

They always want to remember.

Suæ gentis plurimos sibi sociari,

Sociating many from their clan,

Et mox inter maximos student collocare; 290

Itaque confusio crescit incolarum,

Thus confusion grows among the residents,

Crescit indignatio, crescit cor amarum,

Anger grows, a bitter heart,

Cum se premi sentiunt regni principales

Ab hiis qui se faciunt sibi coæquales,

Quæ sua debuerant esse subtrahentes,

Quibus consüeverant crescere, crescentes.

They had grown accustomed to growing.

Eschaetis et gardiis suos honorare

Honor your guardians and ancestors

Debet rex, qui variis modis se juvare

[87]

Possunt, qui quo viribus sunt valentiores,

Possunt, qui quibus viribus valentiores sunt,

Eo cunctis casibus sunt securiores. 300

In all cases, they are safer. 300

Sed qui nil attulerant, si suis ditantur,

Qui nullius fuerant, si magnificantur,

If they are glorified,

Crescere cum ceperint, semper scandunt tales

Donec supplantaverint viros naturales;

Until they have supplanted natural men;

Principis avertere cor a suis student,

Ut quos volunt cadere gloria denudent.

Et quis posset talia ferre patienter?

Ergo discat Anglia cavere prudenter,

Therefore, England should learn to be cautious.

Ne talis perplexitas amplius contingat,

Let such perplexity not occur again,

Ne talis adversitas Anglicos inpingat. 310

Let not such adversity strike the English. 310

Hüic malo studuit comes obviare,

Quod nimis invaluit quasi magnum mare,

Quod parvo conamine nequibat siccari,

Not possible to dry with little effort,

Sed magno juvamine Dei transvadari.

By God's great help.

Veniant extranei cito recessuri,

Let the outsiders quickly depart,

Quasi momentanei, sed non permansuri.

Temporary, but not lasting.

Una juvat aliam manuum duarum,

Two hands help another,

Neutra tollens gratiam verius earum;

[88]

Juvet et non noceat locum retinendo.

Quæque suum valeat ita veniendo; 320

Quaeque suum valeat veniendo; 320

Gallicus ad Anglicum benefaciendo.

Gallic to English translation.

Et non per sophisticum vultum seducendo,

Nec alter alterius bona subtrahendo;

No taking another's property;

Immo suum potius onus sustinendo.

Sustaining one’s own burden.

Commodum si proprium comitem movisset,

If the advantage had moved the own companion,

Nec haberet alium zelum, nec quæsisset

Toto suo studio reformationi

Toto his studio reformations

Regni, sed intentio dominationi,

Regnum, but intent for domination,

Solam suam quæreret, et promotionem

Looking for his own promotion

Suorum proponerat, ad ditationem 330

Suorum proponerat, ad ditationem

Filiorum tenderet, et communitatis

Salutem negligeret, ac duplicitatis

Neglect health and deceit

Palli[o] supponeret virus falsitatis;

Palli would assume a false virus;

Sic fidem relinqueret Christianitatis,

Thus he would abandon the faith of Christianity,

Et horrendæ subderet se pœnalitatis

And would subject itself to punishment

Legi, nec effugeret pondus tempestatis.

He couldn't escape the storm's weight.

Et quis potest credere quod se morti daret,

Suos vellet perdere, ut sic exaltaret?

[89]

Callide si palliant honorem venantes;

If the hunters cloak honor;

Et quod mortem fugiant semper meditantes; 340

Nulli magis diligunt vitam temporalem,

They don't value temporary life more.

Nulli magis eligunt statum non mortalem.

Honores qui sitiunt simulate tendunt,

Honors that seek to impress,

Caute sibi faciunt nomen quod intendunt;

Caute they make a name for themselves based on what they aim for;

Non sic venerabilis .S. de Monte-forti,

Qui se Christo similis dat pro multis morti;

Ysaac non moritur cum sit promptus mori;

Ysaac does not die when he is ready to die;

Vervex morti traditur, Ysaac honori.

Vervex is given to death, Ysaac to honor.

Nec fraus nec fallacia Comitem promovit,

Sed divina gratia, quæ quos juvet novit. 350

Horam si vocaveris locum que conflictus,

Horam if you call the place of the battle,

Invenire poteris quod ut esset victus

Potius quam vinceret illi conferebat;

He preferred to confer rather than conquer;

Sed ut non succumberet Deus providebat.

Non de nocte subito surripit latenter;

Immo die redito pugnat evidenter.

The real estate fight is obvious.

Sic et locus hostibus fuit oportunus,

Ut hinc constet omnibus esse Dei munus,

[90]

Quod cessit victoria de se confidenti.

Hinc discat militia, quæ torneamenti 360

Laudat exercitium, ut sic expedita

Praise the exercise, so efficient

Reddatur ad prælium, qualiter contrita

Heading into battle, how shattered

Fuit hic pars fortium exercitatorum,

This was a part of strong trainers,

Armis imbecillium et inexpertorum:

Armis fools and novices:

Ut confundet fortia, promovet infirmos,

It confounds the strong, promotes the weak,

Confortat debilia Deus, sternit firmos.

Comfort the weak, God strengthens the strong.

Sic nemo confidere de se jam præsumat;

Sed in Deum ponere spem si sciat, sumat

Arma cum constantia, nichil dubitando,

Arm with confidence, without doubt,

Cum sit pro justitia Deus adjuvando. 370

Sicque Deum decuit Comitem juvare,

Sine quo non potuit hostem superare.

Cujus hostem dixerim? Comitis solius?

Whose enemy should I call? The count's alone?

Vel Anglorum sciverim regnique totius?

I know the English and the whole kingdom?

Forsan et ecclesiæ, igitur et Dei?

Quod si sic, quid gratiæ; conveniret ei?

Gratiam demeruit in se confidendo,

He earned favor by trusting himself,

Nec juvari debuit Deum non timendo.

[91]

Cadit ergo gloria propriæ virtutis;

Glory of self-virtue falls;

Et sic in memoria, qui dat destitutis 380

Viribus auxilium, paucis contra multos,

Strength in numbers, few against many,

Virtute fidelium conterendo stultos,

To defeat fools with virtue,

Benedictus dominus Deus ultionum!

Blessed is the Lord God of vengeance!

Qui in cœlis eminus sedet super thronum,

Et virtute propria colla superborum

And by its own virtue, the proud

Calcat, subdens grandia pedibus minorum.

Calcat, dense underfoot by minors.

Duos reges subdidit et hæredes regum,

Quos captivos reddidit transgressores legum,

He returned captives to lawbreakers,

Pompamque militiæ cum magna sequela

With a grand following of soldiers

Dedit ignominiæ; nam barones tela 390

Dedicates to disgrace; for the barons weapons

Quæ zelo justitiæ pro regno sumpserunt,

Filiis superbiæ communicaverunt,

Usque dum victoria de cœlo dabatur,

Usque dum victorias de cælo dabatur,

Cum ingenti gloria quæ non sperabatur,

Arcus namque fortium tunc est superatus,

Arcus, the bow of the strong, was then defeated.

Cœtus inbecillium robore firmatus;

Group strengthened by weak support;

Et de cœlo diximus, ne quis glorietur;

Sed Christo quem credimus omnis honor detur!

[92]

Christus enim imperat, vincit, regnat idem;

Christ truly commands, conquers, and reigns the same.

Christus suos liberat, quibus dedit fidem. 400

Christ frees those who have faith in Him. 400

Ne victorum animus manus osculetur

Let the spirit of the victors kiss the hand.

Suas, Deum petimus quod illis præstetur;

Suas, we ask God that it be granted to them;

Et quod Paulus suggerit ab ipsis servetur,

Et quod Paulus suggeri ab ipsis servetur,

“Qui lætatus fuerit, in Deo lætetur.”

“Whoever has rejoiced, let him rejoice in God.”

Si quis nostrum gaudeat vane gloriatus,

Si quis nostrum gaudeat vainly boasting,

Dominus indulgeat, et non sit iratus!

Dominus, be kind and don’t be angry!

Et cautos efficiat nostros in futurum;

Ne factum deficiat, faciant se murum!

Quod cæpit perficiat vis omnipotentis,

The power of the Almighty begins to achieve.

Regnumque reficiat Anglicanæ gentis! 410

Regnum reficiat Anglicanæ gentis! 410

Ut sit sibi gloria, suis pax electis,

Donec sint in patria se duce provectis.

Hæc Angli de prælio legite Lewensi,

Cujus patrocinio vivitis defensi;

Quia si victoria jam victis cessisset,

Quia si victoria ya hubiera dejado de ser para los vencidos,

Anglorum memoria victa viluisset.

Anglorum memory would have faded.

[93]

Cuï comparabitur nobilis Edwardus?

How does noble Edward compare?

Forte nominabitur recte leopardus.

Leopards will be rightly praised.

Si nomen dividimus, leo fit et pardus:

Leo, quia vidimus quod non fuit tardus 420

Leo, because we noticed he wasn't slow 420

Aggredi fortissima, nullius occursum

Attack fiercely, meet no one

Timens, audacissima virtute discursum

Timens, with bold courage, discourse

Inter castra faciens, et velut ad votum

Ubi et proficiens, ac si mundum totum

Alexandro similis cito subjugaret

Alexandro quickly subdued.

Si fortunæ mobilis rota semper staret;

In qua summus protinus sciat se casurum,

In which he should immediately know that he is going to fall,

Qui regnat ut dominus parum regnaturum.

Quod Edwardo nobili liquet accidisse,

What happened to noble Edward is clear,

Quem gradu non stabili constat cecidisse. 430

Leo per superbiam, per ferocitatem;

Leo by pride, by fierceness;

Est per inconstantiam et varietatem

Due to inconsistency and variety

Pardus, verbum varians et promissionem,

Pardus, word of change and promise,

Per placentem pallians se locutionem.

Cum in arcto fuerit quicquid vis promittit;

Sed mox ut evaserit, promissum dimittit.

[94]

Testis sit Glovernia, ubi quod juravit

Testis sit Glovernia, where what he swore

Liber ab angustia statim revocavit.

The book immediately brought relief.

Dolum seu fallaciam quibus expeditur

Waiting for a convenient excuse

Nominat prudentiam; via qua venitur 440

Nominat wisdom; the way to arrive 440

Quo vult quamvis devia recta reputatur;

Nefas det placentia, fasque nominatur;

Quicquid libet licitum dicit, et a lege

Se putat explicitum, quasi major rege.

Nam rex omnis regitur legibus quas legit;

Rex Saül repellitur, quia leges fregit;

Rex Saul is banished because he broke the laws;

Et punitus legitur David mox ut egit

Contra legem; igitur hinc sciat qui legit,

Quod non potest regere qui non servat legem;

Nec hunc debent facere ad quos spectat regem. 450

O Edwarde! fieri vis rex, sine lege;

O Edward! You want to be king without any laws;

Vere forent miseri recti tali rege!

Nam quid lege rectius qua cuncta reguntur,

Et quid jure verius quo res discernuntur?

[95]

Si regnum desideras, leges venerare;

If you want a kingdom, honor the laws;

Vias dabit asperas leges impugnare,

He will give the harsh laws to challenge,

Asperas et invias quæ te non perducent;

Leges si custodias ut lucerna lucent.

Ergo dolum caveas et abomineris;

So beware of deceit and abhor it;

Veritati studeas, falsum detesteris. 460

Seek the truth, reject falsehood. 460

Quamvis dolus floreat, fructus nequit ferre;

Hoc te psalmus doceat; ad fideles terræ

Dicit Deus, “Oculi mei sunt, sedere

Quos in fine seculi mecum volo vere.”

Quos in fine seculi mecum volo vere.

Dolus Northamptoniæ vide quid nunc valet;

Dolus Northamptoniæ, see what it means now;

Nec fervor fallaciæ velut ignis calet.

Si dolum volueris igni comparare,

If you want to compare pain to fire,

Paleas studueris igni tali dare,

If you dared to give such fire,

Quæ mox, ut exarserint, desistunt ardere,

Et cum vix inceperint terminum tenere. 470

Ita transit vanitas non habens radices;

Radicata veritas non mutat per vices.

Radical truth doesn’t change over time.

Ergo tibi libeat id solum quod licet,

Et non tibi placeat quod vir duplex dicet.

[96]

Princeps quæ sunt principe digna cogitabit:

Princeps will think about things that are worthy of a prince:

Ergo legem suscipe, quæ te dignum dabit

Ergo, take up the law, which will make you worthy.

Multorum regimine, dignum principatu,

In many rules, worthy leadership,

Multorum juvamine, multo comitatu.

With many helpers, with a great company.

Et quare non diligis quorum rex vis esse?

Prodesse non eligis, sed tantum præesse. 480

Qui nullius gloriam nisi suam quærit,

Ejus per superbiam quicquid regit, perit.

Ego its arrogance rules, everything falls apart.

Ita totum periit nuper quod regebas;

Gloria præteriit quam solam quærebas;

Gloria surpassed what you sought;

En radicem tangimus perturbationis

We touch on the root of disturbance.

Regni de quo scribimus, et dissentionis

Regni that we write about, and of the conflict

Partium quæ prælium dictum commiserunt.

Partium that engaged in battle.

Ad diversa studium suum converterunt.

They redirected their efforts.

Rex cum suis voluit ita liber esse;

Rex wanted to be free like his own people;

Et sic esse debuit, fuitque necesse 490

Aut esse desineret rex, privatus jure

Regis, nisi faceret quicquid vellet; curæ

Regis, unless he did whatever he wanted; care

Non esse magnatibus regni, quos præferret

Suis comitatibus, vel quibus conferret

[97]

Castrorum custodiam, vel quem exhibere

Guarding the camp, or show someone

Populo justitiam vellet, et habere

Populo wanted justice and to have

Regni cancellarium thesaurariumque.

King's chancellor and treasurer.

Suum ad arbitrium voluit quemcumque,

He wanted to choose anyone.

Et consiliarios de quacumque gente,

And advisors from any nation,

Et ministros varios se præcipiente, 500

Et varios ministros se præcipiente, 500

Non intromittentibus se de factis regis

Angliæ baronibus, vim habente legis

To the barons of England, having the power of law

Principis imperio, et quod imperaret

N/A

Suomet arbitrio singulos ligaret.

Nam et comes quilibet sic est compos sui,

Dans suorum quidlibet quantum vult et cuï

Castra, terras, redditus, cuï vult committit,

Castra, terras, redditus, whoever wants to commit,

Et quamvis sit subditus, rex totum permittit.

Quod si bene fecerit, prodest facienti;

Si non, ipse viderit, sibimet nocenti 510

Rex non adversabitur. Cur conditionis

Rex won’t oppose. Why condition?

Pejoris efficitur princeps, si baronis,

Pejoris leadership first, if baron,

[98]

Militis, et liberi res ita tractantur?

Militis, et liberi, are things handled this way?

Quare regem fieri servum machinantur,

Why conspire to make a king a servant,

Qui suam minuere volunt potestatem,

Those who want to reduce power,

Principis adimere suam dignitatem,

Undermine one’s dignity,

Volunt in custodiam et subjectionem

Voluntary in custody and submission

Regiam potentiam per seditionem

Royal power through rebellion

Captivam retrudere, et exhæredare

Captivate, exclude, and disinherit

Regem, ne tam ubere valeat regnare 520

Regem, don’t let him rule so abundantly 520

Sicut reges hactenus qui se præcesserunt,

Qui suis nullatenus subjecti fuerunt,

Sed suas ad libitum res distribuerunt,

Et ad suum placitum sua contulerunt.

Hæc est regis ratio, quæ vera videtur,

Et hæc allegatio jus regni tuetur.

Sed nunc ad oppositum calamus vertatur:—

Baronum propositum dictis subjungatur;

Barons' proposal should be added;

Et auditis partibus dicta conferantur,

And the spoken parts should be compared,

Atque certis finibus collata claudantur, 530

At specific boundaries, they should be enclosed, 530

Ut quæ pars sit verior valeat liquere.

Veriori promor populus parere.

Veriori promotes public engagement.

[99]

Baronum pars igitur jam pro se loquatur,

Barons should now speak for themselves,

Et quo zelo ducitur rite prosequatur.

Quæ pars in principio palam protestatur,

Quod honori regio nichil machinatur;

The royal honor schemes nothing;

Vel quærit contrarium, immo reformare

But seeks the opposite, rather to reform

Studet statum regium et magnificare;

Establish the royal status and magnify;

Sicut si ab hostibus regnum vastaretur,

Non sine baronibus tune reformaretur, 540

Quibus hoc competeret atque conveniret;

As appropriate and suitable;

Et qui tunc se fingeret, ipsum lex puniret

Ut reum perjurii, regis proditorem,

For the crime of perjury, the king's traitor,

Qui quicquid auxilii regis ad honorem

Potest, debet domino cum periclitatur,

Potest, debeo domino quando periclitatur,

Cum velut in termino regnum deformatur.

Regis adversarii sunt hostes bellantes,

Enemies are fighting foes,

Et consiliarii regi adulantes,

And the flattering advisors to the king,

Qui verbis fallacibus principem seducunt,

Those who deceive the leader,

Linguisque duplicibus in errorem ducunt: 550

Linguae duplices in errorem ducunt: 550

Hii sunt adversarii perversis pejores;

Hi, they are the worse wicked opponents;

Hii se bonos faciunt cum sint seductores,

[100]

Et honoris proprii sunt procuratores;

And there are managers of honor;

Incautos decipiunt, quos securiores

Innocent people deceive the careless.

Reddunt per placentia, unde non caventur,

Sed velut utilia dicentes censentur.

They are considered useful when said.

Hii possunt decipere plusquam manifesti,

They can deceive more than obvious,

Qui se sciunt fingere velut non infesti.

Quid si tales miseri, talesque mendaces,

Adhærerent lateri principis, capaces 560

Adhering to the side of the prince, capable

Totius malitiæ, fraudis, falsitatis,

All malice, fraud, falsehood,

Stimulis invidiæ puncti, pravitatis

Stimuli of envy, wickedness

Facinus exquirerent, per quod regni jura

Ad suas inflecterent pompas, quæque dura

Argumenta fingerent, quæ communitatem

Arguments pointed out that the community

Paulatim confunderent, universitatem

Slowly overwhelming, the university

Populi contererent et depauperarent,

People would oppress and impoverish,

Regnumque subverterent et infatuarent,

Regnum and foolishness would disrupt,

Quod nullus justitiam posset optinere,

Nisi qui superbiam talium fovere 570

Nisi qui fovere superbiam talium

Vellet, per pecuniam largiter collatam;

Vellet, for money generously given;

Quis tantam injuriam sustineret ratam?

Who would endure such injustice?

[101]

Et si tales studiis suis immutarent

Regnum, ut injuriis jura supplantarent;

Regnum, to supplant rights with injuries;

Calcatis indigenis advenas vocarent;

Indigenous people would call newcomers;

Et alienigenis regnum subjugarent:

And they subdued the aliens:

Magnates et nobiles terne non curarent,

Magnates and nobles wouldn't care about dull things,

Atque contemptibiles in summo locarent;

And they would place the worthless at the top;

Et magnos dejicerent et humiliarent;

And they would overthrow and humiliate;

Ordinem perverterent et præposterarent; 580

They would disrupt the order.

Optima relinquerent, pessimis instarent;

Optimus would leave, worst would remain;

Nonne qui sic facerent regnum devastarent?

Non would those who act like this ruin the kingdom?

Quamvis armis bellicis foris non pugnarent,

Tamen diabolicis armis dimicarent,

They fought with diabolical weapons,

Et regni flebiliter statum violarent;

And they mournfully violated the realm's state;

Quamvis dissimiliter, non minus dampnarent.

Although different, they were equally damaging.

Sive rex consentiens per seductionem,

Either the king consents through seduction,

Talem non percipiens circumventionem,

Not realizing the deception,

Approbaret talia regni destructiva;

Approval of such destructive things;

Seu rex ex malitia faceret nociva, 590

Proponendo legibus suam potestatem,

Proposing laws for their power,

[102]

Abutendo viribus propter facultatem;

Using abilities for capability;

Sive sic vel aliter regnum vastaretur,

Aut regnum finaliter destitueretur,

Aut kingdom finally deposed,

Tunc regni magnatibus cura deberetur,

Then it was the responsibility of the kingdom's nobles,

Ut cunctis erroribus terra purgaretur.

So that the world may be cleared of all errors.

Quibus si purgatio convenit errorum,

If the cleansing of errors fits,

Convenit provisio gubernatrix morum,

Governing morals is necessary,

Qualiter prospicere sibi non liceret,

How to foresee for oneself?

Ne malum contingere posset quod noceret? 600

Quod postquam contigerit debent amovere,

Once this happens, they should remove it,

Subitum ne faciat incautos dolere.

Don't let surprises cause pain.

Sic quod non eveniat quicquam prædictorum,

Quod pacis impediat vel bonorum morum

Formam, sed inveniat zelus peritorum

Finds, but the zeal of experts is found.

Quod magis expediat commodo multorum;

As it is more convenient for many;

Cur melioratio non admitteretur,

Why was improvement not allowed?

Cuï vitiatio nulla commiscetur?

Does any corruption mix in?

Nam regis clementia regis et majestas

Approbare studia debet, quæ molestas 610

Approve studies that are bothersome

[103]

Leges ita temperant quod sunt mitiores,

Leges are set up in such a way that they are gentler,

Et dum minus onerant Deo gratiores.

Non enim oppressio plebis Deo placet,

Immo miseratio qua plebs Deo vacet.

Immo, we should have pity for the people who are distant from God.

Phara[o] qui populum Dei sic afflixit,

Pharaoh who oppressed the people of God,

Quod vix ad oraculum Moysi quod dixit

Poterant attendere, post est sic punitus,

Israel dimittere cogitur invitus;

Israel is reluctantly forced out;

Et qui comprehendere credidit dimissum,

And who believed it was dismissed,

Mersus est dum currere putat per abyssum. 620

Mersus is while he thinks about running through the abyss. 620

Salomon conterere Israel nolebat,

Salomon didn’t want to defeat Israel,

Nec ullum de genere servire cogebat;

Quia Dei populum scivit quem regebat,

Et Dei signaculum lædere timebat;

And he feared to offend God;

Et plusquam judicium laudat misereri,

And more than judgment praises mercy,

Et plusquam supplicium pacem patri[s] veri.

Cum constat baronibus hæc cuncta licere,

Restat rationibus regis respondere.

Respond to the king's requests.

Amotis custodibus vult rex liber esse,

Amotis custodibus, the king wants to be free,

Subdique minoribus non vult sed præesse; 630

Subdique doesn’t want to be in the background but to take charge; 630

[104]

Imperare subditis et non imperari;

Rule the submissive, not be ruled;

Sibi nec præpositis vult humiliari.

Sibi doesn't want to be humiliated by the leaders.

Non enim præpositi regi præponuntur;

Immo magis incliti qui jus supponuntur.

Unius rex aliter unicus non esset,

Sed regnarent pariter quibus rex subesset.

Et hoc inconveniens quod tantum videtur,

Sit Deus subveniens, facile solvetur.

God will help, it will be easy.

Deum namque credimus velle veritatem,

We believe that God wants truth,

Per quem sic dissolvimus hanc dubietatem. 640

Per whom we have thus resolved this uncertainty. 640

Unus solus dicitur et est rex revera,

Unus solus is said to be and is truly the king,

Per quem mundus regitur majestate mera;

Non egens auxilio quo possit regnare,

Sed neque consilio qui nequit errare.

Ergo potens omnia sciensque præcedit

Therefore, all-powerful and all-knowing.

Infinita gloria omnes quibus dedit

Infinite glory to all given

Sub se suos regere quasique regnare,

Qui possunt deficere, possunt et errare,

Et qui suis viribus nequeunt præstare,

Suisque virtutibus hostes expugnare, 650

Suisque virtues conquer enemies, 650

[105]

Neque sensu proprio regna gubernare,

Govern without proper sense,

Sed erroris invio male deviare.

Indigent auxilio sibi suffragante,

Indigent with support from allies,

Necnon et consilio se rectificante.

Necnon and aligning the plan.

Dicit rex: “Consentio tuæ rationi;

The king says: "I agree with your reasoning;

Sed horum electio subsit optioni

But the choice should remain optional

Meæ; quos voluero michi sociabo,

Meæ; I will associate with whom I choose,

Quorum patrocinio cuncta gubernabo;

I will govern everything with support;

Et si mei fuerint insufficientes,

And if my resources are insufficient,

Sensum non habuerint, aut non sint potentes, 660

Sensum not experienced, or not powerful, 660

Aut si sint malevoli, et non sint fideles,

Sed sint forte subdoli, volo quod reveles

Cur ad certas debeam personas arctari,

A quibus prævaleam melius juvari?”

"Which things will help me better?"

Cujus rei ratio cito declaratur,

This matter will be clarified quickly,

Si quæ sit arctatio regis attendatur;

Non omnis arctatio privat libertatem,

Not every restriction limits freedom,

Nec omnis districtio tollit potestatem.

Not every division takes away power.

Potestatem liberam volunt principantes,

They want free power leaders,

Servitutem miseram nolunt dominantes. 670

They don’t want miserable servitude.

[106]

Ad quid vult libera lex reges arctari?

Ne possint adultera lege maculari.

They can’t be stained by the law.

Et hæc coarctatio non est servitutis,

Sed est ampliatio regiæ virtutis.

This is an enhancement of royal virtue.

Sic servatur parvulus regis ne lædatur;

Non fit tamen servulus quando sic arctatur.

Sed et sic angelici spiritus arctantur.

Qui quod apostatici non sint confirmantur.

Nam quod Auctor omnium non potest errare,

Omnium principium non potest peccare, 680

The whole is blameless, 680

Non est inpotentia, sed summa potestas,

Magna Dei gloria magnaque majestas.

Glory to God and majesty.

Sic qui potest cadere, si custodiatur

Ne cadat, quod libere vivat, adjuvatur

A tali custodia, nec est servitutis

Talis sustinentia, sed tutrix virtutis.

Talismans sustain, but protect virtue.

Ergo regi libeat omne quod est bonum,

Ergo, may it please the king to enjoy all that is good,

Sed malum non audeat; hoc est Dei donum.

Qui regem custodiunt ne peccet temptatus,

Ipsi regi serviunt, quibus esse gratus 690

[107]

Sit, quod ipsum liberant ne sit servus factus,

Sit, which frees itself from becoming a slave,

Quod ipsum non superant a quibus est tractus.

Sed quis vere fuerit rex, est liber vere

Si se recte rexerit regnumque; licere

Sibi sciat omnia quæ regno regendo

Sibi knows everything about ruling a kingdom.

Sunt convenientia, sed non destruendo.

Convenience, but not at the cost of destruction.

Aliud est regere quod incumbit regi;

Aliud es regere quod incumbit regi;

Aliud destruere resistendo legi.

Destruction by opposing the law.

A ligando dicitur lex, quæ libertatis

A ligand is called a law, which of freedom

Tam perfecte legitur qua servitur gratis. 700

Omnis rex intelligat quod est servus Dei:

Illud tantum diligat quod est placens ei;

Et illius gloriam quærat in regendo,

Non suam superbiam pares contempnendo.

Not to disdain equals in pride.

Rex qui regnum subditum sibi vult parere,

Rex who wants the kingdom under his rule to obey,

Reddat Deo debitum alioquin vere;

Sciat quod obsequium sibi non debetur,

Qui negat servitium quo Deo tenetur.

Rursum sciat populum non suum sed Dei,

[108]

Et ut adminiculum suum prosit ei: 710

Et qui parvo tempore populo præfertur,

Cito clausus marmore terræ subinfertur.

Cito closed marble earth is applied.

In illos se faciat ut unum ex illis;

In those, let it be done so that one comes from them;

Saltantem respiciat David cum ancillis.

David looks back at the servants.

Regi David similis utinam succedat,

Regi David, may he succeed.

Vir prudens et humilis qui suos non lædat;

Certe qui non læderet populum subjectum,

Certe qui non danneggerebbe il popolo soggetto,

Sed illis impenderet amoris affectum,

But love would hang over them,

Et ipsius quæreret salutis profectum,

And he would seek the progress of salvation,

Ipsum non permitteret plebs pati defectum. 720

Ipsum wouldn’t allow the people to suffer a failure. 720

Durum est diligere se non diligentem;

Durum non despicere se despicientem;

Do not despise one who despises you;

Durum non resistere se destituenti;

Stay strong when challenged;

Convenit applaudere se suscipienti.

It's good to applaud those rising.

Principis conterere non est, sed tueri;

Principles are not meant to be crushed, but to be defended;

Principis obprimere non est, sed mereri

Multis beneficiis suorum favorem,

Multis benefits of their support,

Sicut Christus gratiis omnium amorem.

Like Christ, loving everyone.

[109]

Si princeps amaverit, debet reamari;

If the prince loves, he must be loved in return;

Si recte regnaverit, debet honorari; 730

If he rules well, he should be honored; 730

Si princeps erraverit, debet revocari

If the prince has erred, he must be recalled.

Ab hiis quos gravaverit injuste negari,

Nisi velit corrigi; si vult emendari,

Debet ab hiis erigi simul et juvari.

Debet from these should be both uplifted and helped.

Istam princeps teneat regulam regnandi,

Let this prince hold the rule of governing,

Ut opus non habeat non suos vocandi:

Qui confundunt subditos principes ignari,

Who confuse the unsuspecting leaders,

Sentient indomitos sic nolle domari.

Sentient beings refuse to be ruled.

Si princeps putaverit universitate

If the prince thinks the university

Quod solus habuerit plus de veritate, 740

Et plus de scientia, plus cognitionis,

Plus abundet gratia, plusque Dei donis:

Si non sit præsumptio, immo sit revera,

Sua tune instructio suorum sincera

Subditorum lumine corda perlustrabit;

Subditorum light will illuminate hearts;

Et cum moderamine suos informabit.

And with moderation, it will inform its own.

Moysen proponimus, David, Samuelem,

Moysen we propose, David, Samuel,

Quorum quemque novimus principem fidelem;

We know each loyal leader;

[110]

Qui a suis subditis multa pertulerunt,

Nec tamen pro meritis illos abjecerunt, 750

Nec illis extraneos superposuerunt,

Sed rexerunt per eos qui sui fuerunt.

“Ego te præficiam populo majori,

“I will appoint you leader of the people,”

Et hunc interficiam;” dicit Deus.—“Mori

And I will kill him;” says God.—“Die

Malo, quam hic pereat populus,” benignus

Moyses respondeat, principatu dignus.

Moyses should respond, worthy of leadership.

Sicque princeps sapiens nunquam reprobabit

A wise ruler will never reject.

Suos, sed insipiens regnum conturbabit.

Their foolishness will disrupt the kingdom.

Unde si rex sapiat minus quam deberet;

Unde si el rey sabe menos de lo que debería;

Quid regno conveniat regendo? num quæret 760

Suo sensu proprio quibus fulciatur,

Quibus diminutio sua suppleatur?

How can its reduction be compensated?

Si solus elegerit, facile falletur,

If he chooses alone, he can easily be misled,

Utilis qui fuerit a quo nescietur.

Igitur communitas regni consulatur;

So the community of the kingdom should be consulted;

Et quid universitas sentiat, sciatur,

And let it be known what the university thinks,

Cuï leges propriæ maxime sunt notæ.

Nec cuncti provinciæ sic sunt idiotæ,

[111]

Quin sciant plus cæteris regni sui mores,

Quin, knowing the customs of his kingdom better than anyone else,

Quos relinquunt posteris hii qui sunt priores. 770

Qui reguntur legibus magis ipsas sciunt;

Quorum sunt in usibus plus periti fiunt;

Et quia res agitur sua, plus curabunt,

Et quo pax adquiritur sibi procurabunt.

Et quo pax adquiratur sibi procurabunt.

Pauca scire poterunt qui non sunt experti;

Parum regno proderunt, nisi qui sunt certi.

Parum regno will not help, unless those who are certain.

Ex hiis potest colligi quod communitatem

Tangit quales eligi ad utilitatem

Choose benefits for selection

Regni recte debeant; qui velint et sciant

Regni should be run correctly; those who want to and know how.

Et prodesse valeant, tales regis fiant 780

Et consiliarii et coadjutores;

Advisors and assistants;

Quibus noti varii patriæ sunt mores;

Qui se lædi sentiunt, si regnum lædatur;

Regnumque custodiunt, ne, si noceatur

They guard the kingdom so it isn't harmed.

Toti, partes doleant simul patientes;

Everyone hurts together.

Gaudenti congaudeant, si sint diligentes.

Celebrate together if you’re diligent.

Nobile juditium regis Salomonis

Wise judgment of King Solomon

[112]

Ponamus in medium; quæ divisionis

Parvuli non horruit inhumanitatem,

Children did not fear cruelty.

Quia non condoluit atque pietatem 790

Quia non condoluit atque pietatem

Maternam non habuit, quod mater non erat

Teste rege docuit; ergo tales quærat

Princeps, qui condoleant universitati,

Princes who care for the university,

Qui materne timeant regnum dura pati.

Sed si quem non moveat ruina multorum;

Sed si quem non muoveat ruina multorum;

Si solus optineat quæ vult placitorum;

Multorum regimini non est coaptatus,

Governance by many is not suitable,

Suo cum sit omnium soli totus datus.

Communis conveniens est communitati;

Community is key to society;

Sed vir incompatiens cordis indurati 800

Sed vir incompatiens cordis indurati

Non curat si veniant multis casus duri;

Casibus non obviant tales modo muri.

Casibus don't face these walls.

Igitur eligere si rex per se nescit

Qui sibi consulere sciant, hinc patescit

Quid tunc debet fieri. Nam communitatis

Est ne fiant miseri duces dignitatis

[113]

Regiæ, sed optimi et electi viri,

Regiæ, but the best and chosen men,

Atque probatissimi qui possint inquiri.

And the most reputable who can be investigated.

Nam cum gubernatio regni sit cunctorum

Salus vel perditio, multum refert quorum 810

Salvation or destruction, it greatly matters whose 810

Sit regni custodia; sicut est in navi;

Confunduntur omnia si præsint ignavi;

Everything gets confused if the lazy are present;

Si quis transfretantium positus in navi

Ad se pertinentium abutatur clavi,

Non refert si prospere navis gubernetur.

Sic qui regnum regere debent, cura detur

Si de regno quispiam non recte se regit;

Viam vadit inviam quam forsan elegit.

Viam goes down the path that perhaps she chose.

Optime res agitur universitatis,

The university matters.

Si regnum dirigitur via veritatis. 820

If the kingdom is guided by the truth. 820

Et tamen si subditi sua dissipare

Studeant, præpositi possunt refrenare

Students can be held back

Suorum stultitiam et temeritatem,

Their foolishness and recklessness,

Ne per insolentiam vel fatuitatem

Not out of insolence or foolishness

[114]

Stultorum potentia regni subnervetur,

The power of fools will weaken.

Hostibus audacia contra regnum detur.

The brave face against the kingdom.

Nam quocumque corporis membro violato,

Fit minoris roboris corpus. Ita dato

Quod vel viri liceat propriis abuti,

Quamvis regno noceat; plures mox secuti 830

Et libertatem noxiam, sic multiplicabunt

And harmful freedom, thus they will multiply

Erroris insaniam, quod totum dampnabunt.

Crazy error that will ruin everything.

Nec libertas proprie debet nominari,

Not all freedom should be named,

Quæ permittit inscie stultos dominari;

That allows foolish people to rule;

Sed libertas finibus juris limitetur,

But freedom is limited by law,

Spretisque limitibus error reputetur.

Alioquin liberum dices furiosum,

Otherwise, you will say wild.

Quamvis omne prosperum illi sit exosum.

Ergo regis ratio de suis subjectis,

Ergo, the king’s reasoning about his subjects,

Suomet arbitrio quorum volunt vectis, 840

Per hoc satis solvitur, satis infirmatur;

Dum quivis qui subditur majore domatur.

Quia nulli hominum dicemus licere

Because we will say that no one can.

Quicquid vult, sed dominum quemlibet habere

[115]

Qui errantem corrigat, benefacientem

Who corrects the wandering, does good

Adjuvat, et erigit quandoque cadentem.

It helps and lifts when falling.

Præmio præferimus universitatem;

We prefer the university;

Legem quoque dicimus regis dignitatem

We also speak of the king's dignity

Regere; nam credimus esse legem lucem,

Regere; for we believe there is the light of law,

Sine qua concludimus deviare ducem. 850

Sine qua non, we conclude to deviate the leader. 850

Lex qua mundus regitur atque regna mundi

Ignea describitur; quod sensus profundi

The intense is described; which deeply resonates.

Continet mysterium, lucet, urit, calet;

World mystery, shines, burns, heats;

Lucens vetat devium, contra frigus valet,

Lucens prevents deviation, it is strong against the cold,

Purgat et incinerat quædam, dura mollit,

Et quod crudum fuerat ignis coquit, tollit

Torporem, et alia multa facit bona.

Torporem, and many other good things.

Sancta lex similia p’rat (?) regi dona.

Istam sapientiam Salomon petivit;

Salomon sought this wisdom;

Ejus amicitiam tota vi quæsivit. 860

He sought his friendship with all his strength.

Si rex hac caruerit lege, deviabit;

Si hanc non tenuerit, turpiter errabit;

Si hanc no tiene, errará de manera vergonzosa;

Istius præsentia recte dat regnare,

His presence gives the right to rule,

[116]

Et ejus absentia regnum perturbare.

And her absence disturbs the kingdom.

Ista lex sic loquitur, “per me regnant reges;

Per me jus ostenditur hiis qui condunt leges.”

Per me, it is shown to those who create laws.

Istam legem stabilem nullus rex mutabit;

Sed se variabilem per istam firmabit.

Si conformis fuerit huïc legi, stabit;

Et si disconvenerit isti, vacillabit. 870

And if this is not suitable, it will falter.

Dicitur vulgariter, “ut rex vult, lex vadit:”

Dicitur vulgariter, “as the king wishes, so goes the law:”

Veritas vult aliter, nam lex stat, rex cadit.

Veritas wants it differently, because the law stands, the king falls.

Veritas et caritas zelusque salutis

Truth, love, and zeal for health

Legis est integritas, regimen virtutis;

Law is integrity, government of virtue;

Veritas, lux, caritas, calor, urit zelus;

Veritas, light, love, warmth, zeal burns;

Hæc legis varietas tollit omne scelus.

This variety of law removes all wrongdoing.

Quicquid rex statuerit, consonum sit istis;

Qu whatever the king decides, let it be in agreement with them;

Nam si secus fecerit, plebs reddetur tristis;

Confundetur populus, si vel veritate

The people are confused, whether by the truth

Caret regis oculus, sive caritate 880

Caret regis oculus, or charity 880

Principis cor careat, vel severitate

Principis should lack care or severity.

Zelum non adimpleat semper moderate.

Zelum is not always moderate.

[117]

Hiis tribus suppositis, quicquid placet regi

Fiat; sed oppositis, rex resistit legi.

Fiat; but on the contrary, the king resists the law.

Sed recalcitratio stimulo non nocet;

But resistance to a stimulus doesn't hurt;

Pauli sic instructio de cœlo nos docet.

Pauli's instruction about the sky teaches us.

Sic exhæredatio nulla fiet regi,

No disinheritance will occur to the king,

Si fiat provisio concors justæ legi.

Nam dissimulatio legem non mutabit,

This disguise won't change the law,

Cujus firma ratio sine fine stabit. 890

Unde si quid utile diu est dilatum,

Irreprehensibile sit sero perlatum.

Irreproachable is late to be said.

Et rex nihil proprium præferat communi;

Quia salus omnium sibi cessit uni.

Non enim præponitur sibimet victurus;

Not for himself, but to survive;

Sed ut hic qui subditur populus securus.

Reges esse noveris nomen relativum;

Reges is just a relative name;

Nomen quoque sciveris esse protectivum;

Names can also be protective;

Unde sibi vivere soli non licebat,

Qui multos protegere vivendo delebat. 900

He was taking lives to protect many. 900

Qui vult sibi vivere, non debet præesse,

[118]

Sed seorsum degere, et ut solus esse.

Principis est gloria plurimos salvare;

To save many is glory;

Cum sua molestia multos relevare.

Relieve many with his pain.

Non alleget igitur suimet profectum,

Sed in quibus creditur subditis prospectum.

Si regnum salvaverit, quod est regis fecit;

Quicquid secus egerit in ipso defecit.

Vera regis ratio ex hiis satis patet;

Vera's reasoning is quite clear from these.

Quod vacantem proprio status regis latet. 910

Namque vera caritas est proprietati

For true love is about property

Quasi contrarietas, et communitati

Quasi contradictories and community

Fœdus insolubile, conflans velut ignis

Insoluble pact, blazing like fire

Omne quod est habile, sicut fit in lignis

Quæ dant igni crescere patiens activo,

Subtracta decrescere modo recitivo.

Subtract decrease only in a narrative.

Ergo si fervuerit princeps caritate,

So if the leader is passionate,

Quantumcumque poterit de communitate,

As much as possible about the community,

Si sollicitabitur quod recte regatur,

If it's properly managed,

Et nunquam lætabitur si destituatur, 920

Et never será felices si los abandonan, 920

[119]

Unde si dilexerit rex regni magnates,

Unde si il re del regno ama i nobili,

Quamvis solus sciverit, quasi magnus vates,

Quicquid opus fuerit ad regnum regendum,

Quicquid se decuerit, quicquid faciendum,

Whatever is appropriate, whatever needs to be done,

Quod sane decreverit illis non celabit,

Præter quos non poterit id quod ordinabit

Ad effectum ducere; igitur tractabit

Lead to the effect; therefore, it will address

Cum suis, quæ facere per se [non] putabit.

Cur sua consilia non communicabit,

Why will he not share his plans,

A quibus auxilia supplex postulabit? 930

Who will the beggar ask for help? 930

Quicquid suos allicit ad benignitatem,

Whatever brings you to kindness,

Et amicos efficit, fovet unitatem,

And she creates friendships, fosters unity,

Regiam prudentiam decet indicare

Royal wisdom should be indicated

Hiis qui suam gloriam possunt augmentare.

Dominus discipulis cuncta patefecit,

The master revealed everything to the students.

Dividens a servulis quos amicos fecit;

Dividends to the servants he made friends;

Atque quasi nescius a suis quæsivit

Quid sentirent sæpius, quod profecte scivit.

O! si Dei quærerent principes honorem,

O! if the gods were to seek the honor of princes,

[120]

Regna recte regerent, et præter errorem. 940

Regna will be ruled correctly, and aside from mistakes. 940

Si Dei notitiam principes haberent,

If the gods knew,

Omnibus justitiam suam exhiberent.

Omnibus deliver their justice.

Ignorantes dominum, velut excæcati,

Ignorant lords, like the blind,

Quærunt laudes hominum, vanis delectati.

They seek the praises of people, delighted by vain things.

Qui se nescit regere, multos male reget;

Si quis vult inspicere Psalmos, idem leget.

Si alguien quiere leer los Salmos, también los leerá.

Joseph ut se debuit principes docere,

Propter quod rex voluit ipsum præminere.

Et in innocentia cordis sui David,

Et intelligentia, Israelem pavit. 950

And intelligence, frightened Israel. 950

Ex prædictis omnibus poterit liquere,

From all the above, it can be clear,

Quod regem magnatibus incumbit videre

The king must oversee the nobles.

Quæ regni conveniant gubernationi,

What relates to the kingdom's governance,

Et pacis expediant conservationi;

And expedite the conservation of peace;

Et quod rex indigenas sibi laterales

Habeat, non advenas, neque speciales,

Vel consiliarios vel regni majores,

Either advisors or kingdom leaders,

Qui supplantant alios atque bonos mores.

Qui supplanting others and good manners.

[121]

Nam talis discordia paci novercatur,

Et inducit prælia, dolos machinatur. 960

And leads battles, plots schemes. 960

Nam sicut invidia diaboli mortem

As the devil's envy brought death

Induxit, sic odia separat cohortem.

He led, thus hate divides the group.

Incolas in ordine suo rex tenebit,

Inhabitants will hold their place in line,

Et hoc moderamine regnando gaudebit.

And this ruling will rejoice.

Si vero studuerit suos degradare,

If he truly seeks to degrade his own,

Ordinem perverterit, frustra quæret quare

He'll mess up the order, asking why in vain.

Sibi non obtemperant ita perturbati;

They don't comply, thus disturbed;

Immo si sic facerent essent insensati.

Immo, if they did that, they would be foolish.

Translation.—Write quickly, O pen of one who, writing such things as follow, blesses and praises with his tongue, thee, O right hand of God the Father, Lord of virtues, who givest prosperity at thy nod to thine own, whenever it is thy will; let all those people now learn to put their trust in thee, whom they, who are now scattered, wished to destroy—they of whom the head is now taken, and the members are in captivity; the proud people is fallen; the faithful are filled with joy. Now England breathes in the hope of liberty; [10] to which (England) may the grace of God give prosperity! The English were despised like dogs; but now they have raised their head over their vanquished enemies.

Translation.—Write quickly, O pen of one who, while writing these words, blesses and praises with his tongue, you, O right hand of God the Father, Lord of virtues, who grants prosperity at your nod to your own, whenever it is your will; let all these people learn to put their trust in you, whom those who are now scattered wanted to destroy—they of whom the leader is now captured, and the members are in captivity; the proud people have fallen; the faithful are filled with joy. Now England breathes in the hope of liberty; [10] to which may the grace of God bring prosperity! The English were looked down upon like dogs; but now they have raised their heads above their defeated enemies.

In the year of grace one thousand two hundred and sixty-four, and on the Wednesday after the festival of St. Pancras, the army of the English bore the brunt of a great battle at the castle of Lewes: for reasoning yielded to rage, and life to the sword. They met on the fourteenth of May, [20] and began the battle of this terrible strife; which was fought in the county of Sussex, and in the bishopric of Chichester. The sword was powerful; many fell; truth prevailed; and the false men fled. For the Lord of valour resisted the perjured men, and defended those who were pure with the shield of truth. The sword without, and fear within, routed the former; the favour of heaven comforted very fully the latter. The solemnities of the victor, and the sacred crowns, [30] give testimony on this contest; since the Church honoured the said persons as saints, and victory crowned the true soldiers. The wisdom of God, which rules the whole world, performed miracles and made a joyful war; caused the strong to fly, and the valorous men to shut themselves up in a cloister, and in places of safety. Not in arms, but in the grace of Christianity, that is in the Church, remained the only refuge for those who were excommunicated; after deserting their horses [40] this counsel alone occurred to the vanquished. And her whom previously they had not hesitated to profane, her whom they ought to have honoured in the place of a mother—in her they seek refuge, though little worthy of it, and seek their defence in embracing the wood of salvation. Those whom prosperity caused to despise their mother, their wounds compelled to know their mother. When at Northampton they succeeded by treachery, the faithless children despised the church; with the sword they disturbed the bowels of the holy mother, and in their prosperity [50] did not merit a successful war. The mother then bore the injury patiently, as though heedless of it, but not letting it pass unmarked: she punishes this and other injuries which were afterwards added, for the madmen ravaged many churches; and the band of enraged men, which has now been thrown into confusion, mercilessly spoiled the monastry which is called Battle, of its goods, and thus they prepared a battle for themselves. The Cistercian monks of Robertsbridge [60] would not have been safe from the fury of the sword, unless they had given five hundred marks to the prince, which Edward ordered to be received, or they had perished. By these, and similar deeds, they merited to give way and succumb before their enemies. May the Lord bless Simon de Montfort! and also his sons and his army! who, exposing themselves magnanimously to death, fought valiantly, condoling the lamentable lot of the English who, trodden under foot in a manner scarcely to be described, [70] and almost deprived of all their liberties, nay, of their lives, had languished under hard rulers, like the people of Israel under Pharaoh, groaning under a tyrannical devastation. But God, seeing this suffering of the people, gives at last a new Matathias, and he with his sons, zealous after the zeal of the law, yields neither to the insults nor to the fury of the king.

In the year 1264, on the Wednesday after the festival of St. Pancras, the English army faced off in a major battle at the castle of Lewes. Reason gave way to rage, and life was claimed by the sword. They clashed on May 14, and the battle began in this brutal conflict fought in Sussex and the bishopric of Chichester. The sword was fierce; many fell; truth won out; and the dishonest fled. The Lord of valor stood against the perjured men and defended the pure with the shield of truth. The sword on one side and fear on the other overwhelmed the former; the favor of heaven fully supported the latter. The solemn celebrations of the victor and the sacred crowns testify to this struggle, as the Church honored these individuals as saints, and victory crowned the true soldiers. The wisdom of God, who rules the entire world, performed miracles and brought joyful warfare, causing the strong to flee and the brave to take refuge in cloisters and safe places. Not through arms, but through the grace of Christianity, which is in the Church, was the only refuge for the excommunicated; having abandoned their horses, this single thought came to the defeated. And her they had once disrespected, whom they should have revered as a mother—they sought refuge in her, though they were hardly deserving, seeking protection by embracing the wood of salvation. Those who had let prosperity lead them to undervalue their mother were forced by their wounds to recognize her value. When they succeeded through treachery at Northampton, the faithless children scorned the church; with the sword, they attacked the sacred mother, and during their success, they did not deserve to win the war. The mother endured the harm quietly, as if indifferent, but did not overlook it: she punished this and other wrongs that followed, for the madmen devastated many churches; and the group of enraged men, now thrown into chaos, ruthlessly plundered the monastery known as Battle, thus preparing a battle for themselves. The Cistercian monks of Robertsbridge would not have been safe from the rage of the sword unless they had paid five hundred marks to the prince, which Edward ordered to be accepted, or they would have perished. Through these and similar actions, they deserved to waver and fall before their enemies. May the Lord bless Simon de Montfort! and also his sons and his army! who, bravely exposing themselves to death, fought valiantly, mourning the terrible fate of the English who, trampled underfoot in a way scarcely describable, almost deprived of all their liberties, even their lives, suffered under harsh rulers, like the people of Israel under Pharaoh, groaning under tyrannical devastation. But God, seeing this suffering of His people, finally provided a new Matathias, and he, with his sons, zealous for the law, did not yield to the insults or the fury of the king.

They call Simon a seductor and a traitor; [80] but his deeds lay him open and prove him to be a true man. Traitors fall off in time of need; they who do not fly death, are those who stand for the truth. But says his insidious enemy now, whose evil eye is the disturber of peace, “If you praise the constancy and the fidelity, which does not fly the approach of death or punishment, they shall equally be called constant who, in the same manner, go to the combat fighting on the opposite side, in the same manner exposing themselves to the chance of war, [90] and subjecting themselves to a hard appellation.” But in our war in which we are now engaged, let us see what is the state of the case.

They call Simon a seducer and a traitor; [80] but his actions reveal his true character. Traitors abandon others in times of need; those who face death are the ones who stand for the truth. But his sneaky enemy, whose malicious gaze disrupts peace, now says, “If you admire the loyalty and steadfastness of those who don’t shy away from death or punishment, then those who fight on the opposite side with the same courage should also be considered steadfast, even though they put themselves at risk in battle and face harsh labels.” But in the conflict we're currently engaged in, let's examine the situation.

The earl had few men used to arms; the royal party was numerous, having assembled the disciplined and greatest warriors in England, such as were called the flower of the army of the kingdom; those who were prepared with arms from among the Londoners, were three hundred set before several thousands; whence they were contemptible to those, [100] and were detested by those who were experienced. Much of the earl’s army was raw; fresh in arms, they knew little of war. The tender youth, only now girt with a sword, stands in the morning in battle accustoming himself to arms; what wonder if such an unpractised tyro fear, and if the powerless lamb dread the wolf? Thus those who fight for England are inferior in military discipline, and they are much fewer than the strong men, who boasted in their own valour, [110] because they thought safely, and without danger, to swallow up, as it were, all whom the earl had to help him. Moreover, of those whom the earl had brought to the battle, and from whom he hoped for no little help, many soon withdrew from fear, and took to flight as though they were amazed; and of three parts, one deserted. The earl with a few faithful men never yielded. We may compare our battle with that of Gideon; [120] in both of which we see a few of the faithful conquer a great number who have no faith, and who trust in themselves like Lucifer did. God said, “If I should give the victory to the many, the fools will not give the glory to me, but to fools.” So if God had made the strong to conquer, the common people would have given the credit of it to the men, and not to God.

The earl had few soldiers experienced in combat; the royal party was large, having gathered the best and most disciplined warriors in England, known as the elite of the kingdom's army. Among the Londoners, only three hundred were armed, facing several thousand; as a result, they seemed insignificant to the others and were looked down upon by those with more experience. A lot of the earl’s forces were inexperienced; newly equipped with weapons, they knew little about warfare. The young men, just now armed with swords, stood in the morning, getting used to battle; is it any surprise that such inexperienced beginners would feel fear, and that a helpless lamb would be afraid of the wolf? Thus, those who were fighting for England were less disciplined and vastly outnumbered by the strong men, who boasted about their valor, believing they could easily overpower anyone the earl had for support. Additionally, many of those the earl brought into battle, from whom he expected significant assistance, quickly retreated in fear, fleeing as if they were stunned; of every three, one deserted. The earl never backed down with a few loyal men by his side. We can compare our battle to that of Gideon; in both, we see a handful of faithful ones triumph over a large number who lack faith and rely on their own strength like Lucifer did. God said, “If I were to grant victory to the many, the fools wouldn’t give me the glory, but would attribute it to other fools.” So if God had allowed the strong to win, the common people would have praised men for it, not giving credit to God.

From these considerations it may be concluded that the warlike men did not fear God, wherefore they did nothing to prove their constancy or fidelity, [130] but they showed on the contrary their pride and cruelty; and wishing to confound those whom they despised, issuing forth boldly, they perished quickly. Exaltation of the heart brings on ruin, and humility merits to receive the divine grace; for he who does not trust in God, God overthrows his pride. We may bring forward as examples Aman and Mardocheus; we read that the former was arrogant, the latter a true Israelite; the gallows which Aman had prepared for Mardocheus, [140] in the morning the wretch bore it himself in order to be hanged upon it. The queen’s banquet blinded Aman, which he reputed as an extraordinary privilege; but his vain expectation is turned into confusion, when after the feast he is dragged to the gallows. Thus sorrow followed close upon joy, when it coupled death with the end of the feast. Very differently, it happens, to the Israelite, whom, by God’s will, the king honours. Golias is overthrown by the stroke of a little stone; [150] nothing profits him whom God pursues. Add to the various reasons already mentioned, that the stinking bawds collected with them so many strumpets, amounting to seven hundred, which they ought to have known to be fraudulent persons, disciples of Satan to deceive men’s souls, and matches to set them on fire, treacherous scissars to cut the hairs of Samson, inflicting the stains of base action on the wretches who are not strong in heart, [160] nor made firm by the grace of the divine gift, but animals dedicated to the lust of the flesh, by the uncleanness of which, reduced to the level of brutes, they ought not to be worthy of victory, who grovelled in the foul luxury of the flesh; they diminish their strength in the stews which they had made, therefore they were unworthy of the attributes of knights. A knight is girt on the thigh with a sword, that it may not be ungirt, and that vile deeds should be eschewed; the body of a new knight is accustomed to be bathed, [170] in order that he may learn to be clean from unlawful deeds. They who had newly married lawful wives, were not fit for the Lord’s warfare, as the battle of Gideon witnesseth, much less those whom the furnace of luxury hath injured with its fire. Why then should God help adulterers, and not rather strengthen clean children? Let them be clean who desire to conquer in fighting; they who vanquish their faults are in the way to triumph; first let them conquer their vices, [180] who wish with justice to have the victory over sinners. If the just man seems sometimes to be vanquished by the impious man, on the contrary he should be reputed the conqueror; for neither can the just man be vanquished, nor the unjust man conquer while he is the enemy of the law.

From these considerations, it can be concluded that the warlike men did not fear God, which is why they did nothing to prove their steadfastness or loyalty, but instead displayed their pride and cruelty; and wanting to humiliate those they looked down on, they boldly attacked and quickly met their end. An overinflated ego leads to downfall, while humility deserves divine grace; for those who don’t trust in God, God brings down their pride. We can use Aman and Mardocheus as examples; we read that the former was arrogant and the latter a true Israelite; the gallows Aman had built for Mardocheus were, by morning, the very ones he was hanged on. The queen’s feast blinded Aman, which he considered an incredible privilege; however, his empty hopes turned into shame when, after the feast, he was taken to the gallows. Thus, sorrow followed closely after joy, ending the celebration with death. The scenario is entirely different for the Israelite whom, by God’s will, the king honors. Golias was brought down by the impact of a small stone; nothing helps those pursued by God. Adding to the many reasons already mentioned, the foul harlots gathered around them, amounting to seven hundred, whom they ought to have recognized as deceitful, disciples of Satan set to mislead souls, and traps to ensnare them, treacherous scissors cutting the hair of Samson, bringing disgrace upon those who are weak in spirit, [160] not strengthened by the grace of divine gifts, but merely animals devoted to carnal desires, and thus, made unworthy of victory, wallowing in the filthy indulgence of the flesh; they diminish their strength in the brothels they frequented, and therefore, they were unworthy of the qualities of knights. A knight is girded with a sword that should not be loosened, to avoid vile deeds; the body of a new knight is accustomed to being bathed, [170] to learn cleanliness from wrongful actions. Those who have recently married lawful wives were not fit for the Lord’s battle, as the battle of Gideon shows, even less so those whom the furnace of luxury has scarred with its flames. Why then should God help adulterers rather than strengthen pure-hearted children? Let those who desire to win in battle be clean; those who conquer their faults are on the path to triumph; first, let them conquer their vices, [180] if they wish to justly achieve victory over sinners. If the just man seems sometimes to be defeated by the wicked man, on the contrary, he should be viewed as the true conqueror; for the just man cannot be defeated, and the unjust cannot truly conquer while they stand in defiance of the law.

Listen to the equity of Earl Simon: when the royal party would be satisfied only with his head and his life, nor would allow his head to be redeemed, but would have it cut off, by whose confusion they hoped the body of the people should be confounded, [190] and the greatest part of the state brought into danger, so that the most grievous ruin would immediately follow;—may it be very long before this happen!—Stephen, by divine grace, bishop of Chichester, groaning deeply for the immense evils which were then impending, (without exaggeration,) the two parties being persuaded to treat of a peace, received this answer from the Earl: “Choose the best men, who have a lively faith, [200] who have read the decretals, or who have taught, in a becoming manner, theology and sacred wisdom, and who know how to rule the Christian faith, whatever they may resolve by sound doctrine, or whatever they may have the courage to decree, they shall find us ready to agree to what they shall dictate, in such a manner as that we may escape the stigma of perjury, and keep the league as children of God.” Hence it may easily be understood by those who swear, and show little reluctance to despise what they swear, receding quickly from it although they swear to what is right, [210] and not rendering whole what they have promised to God, with how much care they ought to keep their oath, when they see a man neither avoiding torment nor death on account of his oath, which was made not inconsiderately, but for the reformation of the fallen state of the English nation, which the fraud of an inveterate enemy had violated. Behold Simon, obedient, despises the loss of property, submitting himself to punishment, rather than desert the truth, proclaiming to all men openly by his deeds more than by his words, [220] that truth has nothing in common with falsehood. Woe to the perjured wretches who fear not God! denying him for the prospect of an earthly reward, or for fear of imprisonment or light punishment; the new leader of the journey teaches to bear all that the world may inflict on account of truth, for it is this which can give perfect liberty. For the Earl had first pledged his oath that whatever the zeal of the wise had provided for the reformation of the King’s honour, [230] and for the repression of wandering error, at Oxford, he would steadfastly keep it, and would not change the law then ordained, knowing that such canonical constitutions, and such catholic ordinances for the pacific conservation of the kingdom, on account of which he had before sustained no slight persecution, were not to be despised; and because he had sworn to hold them firmly, unless the most perfect doctors of the faith should say, [240] that the jurators might be absolved, who had before taken such oath, and that no further account was to be made of what they had sworn. Which, when the said bishop recited to the king, and perhaps the artificer of fraud was standing by, the voice of the crowd of arrogant courtiers was raised high, “See now the soldier is to give way to the sayings of clerks! The military order subjected to clerks is debased!” Thus the wisdom of the Earl was despised; and Edward is said to have answered thus: [250] “They shall have no peace unless they all put halters about their necks, and deliver themselves up to us to be hanged, or to be drawn.” What wonder if the Earl’s heart was then moved, when nothing but the pain of the stake was prepared for him? He offered what he ought to do, but he was not listened to; the king rejected measure, forgetting what was good for him. But, as the event of the matter next day taught him, the measure which he then refused, afterwards was not to be had. In the evening was derided the Earl’s devotion, [260] the shock of which, next day, was found to be victorious. This stone, long rejected from the doorway, was afterwards fitted to the two walls. The division of England was on the verge of desolation, but the corner-stone was there as a help to the division, the truly singular religion of Simon. The faith and fidelity of Simon alone becomes the security of the peace of all England; he humbles the rebellious, raises those who were in despair, [270] reconciling the kingdom, repressing the proud. And how does he repress them? certainly not by praising them; but he presses out the red juice in the hard conflict; for truth obliges him to fight, or to desert the truth, and prudently he chooses rather to devote his right hand to the truth, and by the rough way, which is joined to probity, by the harder and shorter way which is unpleasant to the proud, to obtain the reward which is given to those who use force, than to displease God by shrinking, [280] and to promote the designs of bad men by flight. For some men had studied to erase the name of the English, whom they had already begun to regard with hatred, against whom God opposed a medicine, since he did not desire their sudden ruin.

Listen to the fairness of Earl Simon: when the royal party was only satisfied with his head and life, refusing to let him redeem his head and insisting it be cut off, hoping that his downfall would confuse the people and jeopardize the state, leading to great ruin—may that day be far off!—Stephen, by divine grace, bishop of Chichester, deeply troubled by the immense evils looming, (without exaggeration,) convinced the two sides to consider peace, receiving this response from the Earl: “Choose the best men of strong faith, who have studied the decretals, or who have taught theology and sacred wisdom appropriately, and who know how to uphold the Christian faith. Whatever they decide based on sound doctrine or whatever they have the courage to decree, we are ready to agree to what they dictate, ensuring we avoid the disgrace of perjury and uphold our league as children of God.” It can be easily understood by those who swear, showing little reluctance to disregard their oaths, quickly retreating even from rightful pledges, how carefully they ought to honor their oaths when they see a man neither avoiding torture nor death because of his vow, made not without thought, but for the reformation of the fallen state of the English nation, violated by the deception of a relentless enemy. Behold Simon, who obediently disregards the loss of wealth, submitting himself to punishment rather than abandoning the truth, demonstrating to all through his actions more than his words, that truth and falsehood have nothing in common. Woe to the perjured scoundrels who fear not God! Denying Him for the promise of earthly rewards, or out of fear of imprisonment or minor punishments; the new leader of the journey teaches endurance against all worldly trials for the sake of truth, for it is truth that brings true freedom. The Earl had first pledged his oath that he would steadfastly uphold whatever the wise proposed for the restoration of the King’s honor, and for the correction of wandering error at Oxford, knowing that such canonical laws, and such universal ordinances for the peaceful preservation of the kingdom, for which he had previously suffered considerable persecution, were not to be taken lightly; and because he had sworn to uphold them firmly unless the most esteemed scholars of the faith were to declare that those who had sworn such oaths could be absolved, and that no further regard should be given to their vows. When the bishop recited this to the king, perhaps with the orchestrator of fraud present, the boastful courtiers raised a loud outcry, “Look, now the soldier must bow to the words of clerks! The military order subjected to clerks is degraded!” Thus, the Earl’s wisdom was scorned; and Edward was reported to have responded: “They will have no peace unless they all put ropes around their necks and surrender themselves to us to be hanged, or drawn.” Is it any wonder that the Earl's heart was moved, when nothing awaited him but the pain of the stake? He offered what should have been done, but was ignored; the king dismissed his proposal, forgetting what was best for him. However, as the unfolding events of the next day revealed, the proposal he dismissed would not be available again. That evening, the Earl's commitment was mocked, but the shock of it was found to overcome the next day. This stone, long rejected from the entrance, was later fitted into the two walls. The division of England was on the brink of destruction, but the corner-stone was there as support for the division, the truly unique faith of Simon. Simon's faith and loyalty became the foundation for the peace of all England; he humbles the rebellious, uplifts those who are hopeless, reconciling the kingdom and suppressing the proud. And how does he suppress them? Certainly not by praising them; he extracts the bitter truth through hard battles; for truth compels him to fight or abandon it, and wisely he chooses to dedicate his right hand to the truth, taking the rough path of integrity, the harder and shorter path that displeases the proud, to earn the reward given to those who fight, rather than displease God by retreating, and to further the plans of wicked men by fleeing. For some had conspired to erase the identity of the English, whom they had already begun to despise, against whom God opposed a remedy, as He did not wish for their swift downfall.

Hence let the English learn to call in strangers, if they wish to be exiled by strangers. For these when they wish to enlarge their own glory, and wish their own memory to stand always, study to associate with themselves very many of their own nation, [290] and by degrees to make them the principal nobles; and thus grows the confusion of the natives, with indignation and bitterness of heart, when the chief men of the kingdom feel themselves to be beaten down by those who make themselves their equals, taking from them the things which ought to appertain to them, growing by the things by which they used to grow. The King ought to honour with escheats and wards his own people, who can help him in various ways, who, by as much as they are more powerful by their own strength, [300] are so much the more secure in all cases. But those who have brought nothing, if they are enriched by his goods, if they are made great who were of no account, such men, when they begin to grow, always go on climbing till they have supplanted the natives; they study to avert the prince’s heart from his own people, that they may strip of glory those whose ruin they are seeking. And who could bear such things patiently? Therefore let England learn prudently to have a care, lest such a perplexity should happen any more, [310] lest such an adversity should fall upon the English. The Earl studied to obviate this, because it had gained too much head, like a great sea, that could not be dried by a small effort, but must be forded by a great assistance from God. Let strangers come to return quickly, like men of a moment, but not to remain. One of the two hands aids the other, neither of them bearing more really the grace which belongs to both; let it help, and not injure, by retaining its place. [320] Each thing would avail its own possessor if they come so; the Frenchman by doing good to the Englishman, and not seducing by a flattering face, nor the one withdrawing the goods of the other; but rather by sustaining his own portion of the burden. If his own interest had moved the Earl, he would neither have had any other zeal, nor would he have sought with all his power for the reformation of the kingdom, but he would have aimed at power, he would have sought his own promotion only, and made his first object the promotion of his friends, [330] and would have aimed at enriching his children, and would have neglected the weal of the community, and would have covered the poison of falsehood with the cloak of duplicity, and would thus have deserted the faith of Christianity, and would have subjected himself to the retribution of fearful punishment, nor would he have escaped the weight of the tempest, And who can believe that he would give himself to death, that he would sacrifice his friends, in order that he might thus raise himself high? If those who hunt after honour cover their object cunningly; [340] always meditating at the same time how they may avoid death; none love more the present life, none choose more eagerly a position devoid of danger. They who thirst after honours dissimulate their aim, they make themselves cautiously the reputation which they seek. Not so the venerable Simon de Montfort, who, like Christ, offers himself a sacrifice for many; Isaac does not die, although he is ready for death; it is the ram which is given to death, and Isaac receives honour. Neither fraud nor falsehood promoted the Earl, [350] but the Divine grace which knew those whom it would help. If you consider the time and the place of the conflict, you will find that they promised him a defeat rather than victory; but God provided that he should not succumb. He does not take them on a sudden by creeping stealthily by night; but he fights openly when day is come. So also the place was favourable to his enemies, that thus it might appear plainly to all to be the gift of God, that victory departed from him who put his trust in himself. [360] Hence let the military order, which praises the practice of the tournament, that so it may be made expert at fighting, learn how the party of the strong and skilful was here bruised by the arms of those who were feeble and unpractised: that he may confound the strong, God promotes the weak, comforts the feeble, lays prostrate the firm. Thus let no one now presume to trust in himself; but if he know how to place his hope in God, he may take up arms with constancy, nothing doubting, [370] since God is a help for those who are on the side of justice. Thus it was right that God should help the Earl, for without God he could not overcome the enemy. Of whom should I call him the enemy?—of the Earl alone? or should I recognise him as the enemy of the English and of the whole kingdom?—perhaps also of the Church, and therefore of God? And if so, how much grace ought he to have? He failed to deserve grace who trusted in himself, and he did not merit to be helped who did not fear God. Thus falls the boast of personal valour, [380] and so for evermore praised be the Lord God of vengeance! who gives aid to those who are destitute of force, to a few against many, crushing fools by the valour of the faithful; who sits on a throne in heaven above, and by his own strength treads upon the necks of the proud, bowing the great under the feet of the less. He has subdued two kings and the heirs of kings, whom he has made captives, because they were transgressors of the laws; and he has turned to shame the pomp of knighthood with its numerous retinue; [390] for the barons employed on the sons of pride the arms, which, in their zeal for justice, they had taken up in the cause of the kingdom, until victory was given them from heaven, with a great glory that was not expected. For the bow of the strong was then overcome, and the troop of the weak was established with strength; and we have said that it was done by heaven, lest any one should boast of it; let all the honour, on the contrary, be given to Christ, in whom we believe! For Christ at once commands, conquers, reigns! [400] Christ delivers his own, to whom he has given his promise. We pray God to grant that the minds of the conquerors may not attribute their success to themselves, and let what Paul says be observed by them, “He who would be joyful, let him be joyful in God.” If any one of us indulge in vain glory, may God be indulgent to him, and not angry! and may he make our party cautious in future; lest deeds be wanting, may they make themselves a wall! May the power of the Almighty perfect what it has begun, [410] and restore to its vigour the kingdom of the English people! that glory may be to himself, and peace to his elect, until they be in the country where he shall lead them. O Englishmen! read this concerning the battle of Lewes! by the influence of which you are saved from destruction: for if victory had gone over to those who are now vanquished, the memory of the English would have lain in disgrace.

Hence, let the English learn to invite outsiders if they wish to be ruled by them. When these outsiders want to boost their own glory and ensure their own legacy, they often try to gather many people from their own nation and gradually make them the main nobles. This creates confusion among the locals, leading to anger and resentment when the kingdom's leaders feel overshadowed by those who place themselves as equals, taking away what should rightfully belong to them and benefiting from what they once had. The King should honor his own people with rewards and responsibilities, as they can aid him in various ways, and the more powerful they are, the more secure he will be. However, those who contribute nothing but become prosperous with his resources—if they grow in status, they often end up displacing the locals; they work to turn the prince’s favor away from his own people to strip glory from those whose downfall they desire. Who could bear such things in silence? Therefore, let England take heed to avoid such complexities again, lest such misfortune fall upon them. The Earl sought to prevent this because it had gained too much momentum, like a vast sea that cannot be calmed by a small effort, but requires significant divine intervention. Let strangers come briefly, like passing individuals, but not settle in. One hand helps the other, both sharing equally in the good—they should support rather than harm by insisting on their place. Each party would benefit from this arrangement; the Frenchman would do good for the Englishman without seducing him with flattery or claiming each other's resources, but rather by sharing the burden. If the Earl's motives were purely self-interested, he would have no other drive, nor would he tirelessly seek to reform the kingdom; his focus would have been on gaining power, promoting himself and his friends, enriching his family, neglecting the common good, cloaking deceit with duplicity, thereby abandoning the Christian faith, placing himself at risk of dreadful punishment, and he would not escape the storm's weight. Who can believe he would sacrifice his life and friends just to elevate himself? Those who pursue honor often do so secretly, always looking for ways to evade danger; none value life more, none are more eager for safety. They who crave recognition disguise their motives and cautiously build the reputation they desire. Not so the esteemed Simon de Montfort, who, like Christ, offers himself as a sacrifice for many; Isaac does not perish, even though he prepares for death; it is the ram that is sacrificed, and Isaac receives honor. Neither deceit nor falsehood advanced the Earl, but the divine grace that knew whom it would aid. If you consider the timing and setting of the battle, you would think defeat was more likely than victory; yet God ensured he did not fall. He does not strike suddenly from the shadows, but confronts openly in broad daylight. Likewise, the situation was favorable to his foes, so it would be evident to all that victory was a gift from God, departing from those who relied solely on themselves. Thus, let the military order, which values the practice of tournaments to sharpen fighting skills, learn how the powerful and skilled were defeated by the arms of the weak and inexperienced: God exalts the weak to confound the strong, comforts the frail, and brings down the sturdy. So, let no one presume to depend solely on themselves; if they know how to trust in God, they can fight boldly, without doubt, since God supports those on the side of justice. Thus it was right for God to help the Earl, for without Him, he could not overcome his opposition. Who should I consider his enemy? Just the Earl, or should he also be seen as the enemy of the English and the entire kingdom? Perhaps even the Church, and therefore of God? If that’s the case, how much grace should he have? He who failed to deserve grace trusted only in himself and did not merit assistance because he did not fear God. Thus the boast of personal valor crumbles, and for all time, let the Lord God of vengeance be praised! He aids those who lack strength, supports the few against the many, and oppresses foolishness with the courage of the faithful; He sits on a heavenly throne and by His might crushes the proud, bringing the great low beneath the feet of the humble. He has conquered two kings and their heirs, whom He has taken captive because they broke the laws; He has shamed the glory of knighthood with its vast retinue. The barons who turned their arms against the proud sons, in their pursuit of justice for the kingdom, until victory was granted to them from heaven, in a spectacular manner they did not anticipate. For the strength of the powerful was then vanquished, and the band of the weak rose up with might; we have noted that this was done by heaven, to prevent anyone from boasting. Let all glory instead be given to Christ, in whom we believe! For Christ commands, conquers, and reigns at once! He frees His own, to whom He has promised deliverance. We ask God to ensure that the minds of the victors do not attribute their success to themselves, and let them heed what Paul says: “Let those who rejoice, rejoice in God.” If any of us indulge in vain pride, may God show him mercy and not be angry! May He guide our faction with caution for the future; lest our deeds be wanting, let them build a stronghold! May the power of the Almighty fulfill what it has started, and rejuvenate the kingdom of the English people! That glory may be to Him, and peace to His chosen ones, until they reach the land where He will lead them. O Englishmen! Read this about the battle of Lewes! Because of it, you are saved from ruin: if victory had gone to those who are now defeated, the legacy of the English would have been one of disgrace.

To whom shall the noble Edward be compared? Perhaps he will be rightly called a leopard. If we divide the name, it becomes a lion and a pard:—[420] a lion, for we have seen that he was not slow to meet the strongest; fearing the attack of none; making a charge in the thick of the battle with the most unflinching bravery, and as though at his will, and wherever he went, as if, like Alexander, he would soon subdue the whole world, if the mutable wheel of Fortune would but stand still; in which, although he stand at the top, let him know that his fall is near at hand, and that he who reigns like a lord will not reign long. Which, in fact, has happened to the noble Edward, [430] who has manifestly fallen from his unstable position. He is a lion by his pride and by his ferocity; by his inconstancy and changeableness he is a pard, not holding steadily his word or his promise, and excusing himself with fair words. When he is in a difficulty, he promises just what you will; but as soon as he has escaped the danger, he forgets his promise. Witness Gloucester, where, as soon as he was out of the difficulty, he revoked immediately what he had sworn. The treachery or falseness by which he gains his ends [440] he calls prudence; the way by which he arrives at his object, be it ever so crooked, is reputed to be straight; when wrong serves his purpose, it is called right; he calls lawful whatever he wills, and thinks himself absolved from the law, as though he were greater than a king: for every king is ruled by the laws which he enacts. King Saul was deposed, because he brake the laws; and we read that David was punished, as soon as he did contrary to the law; hence, therefore, let him who reads know, that he cannot reign who does not keep the law; [450] nor ought they, whose province it is to do so, to elect such a man for their king. O Edward! thou desirest to be made a king without law; they would be truly miserable who were ruled by such a king! For what is more just than law, by which all things are ruled? and what more true than justice, by which all things are administered? If thou wouldest have a kingdom, reverence the laws; they are but rough roads, which are opposed to law, rough and crooked roads which will not lead thee to thy journey’s end; but if thou keepest the laws, they shine like a lamp. Therefore avoid and detest treachery; [460] labour after truth and hate falsehood. Although treachery may flourish, it cannot bear fruit; the Psalm may teach thee this; God says to the faithful of the earth, “They are my eyes, and it is my will that they shall sit with me at the end of time.” Observe how little thou hast gained by thy treachery at Northampton; the heat of deceit does not warm like fire. If you will compare treachery to fire, feed studiously such fire with straw, which ceases to glow as soon as it is burnt up, [470] and is consumed almost as soon as kindled. So passeth away vanity which hath no roots; rooted truth is not subject to vicissitudes: therefore let that alone be permitted thee which is lawful, and let not what the double man shall say please thee. A prince shall project things which are worthy of a prince: therefore take the law under thy protection, which will make thee worthy to govern many, worthy of the principality, of the aid of many, and of a numerous retinue. And why lovest thou not those of whom thou desirest to be king? [480] Thou choosest not to profit them, but only to govern. He who seeks only his own glory, everything that he governs is ruined by his pride. Thus recently the whole which thou governest has been ruined; the glory which alone thou soughtest is past.

To whom should we compare the noble Edward? Maybe he can rightly be called a leopard. If we break down the name, it becomes a lion and a pard:—[420] a lion, because we've seen he's not afraid to confront the strongest foes; he doesn't fear anyone's attack, charging into battle with unflinching bravery, as if he has control over everything, and wherever he goes, it's as though, like Alexander, he believes he could conquer the entire world if the unpredictable wheel of Fortune would just stay still; yet, even at the top, he should realize that his downfall is imminent, and that he who rules like a lord won't reign for long. This fate has indeed befallen the noble Edward, [430] who has clearly fallen from his unstable position. He is a lion in his pride and ferocity; due to his inconsistency and unpredictability, he is a pard, not keeping his word or promises and justifying himself with sweet talk. When he's in trouble, he promises whatever you want; but as soon as he's out of danger, he forgets those promises. Look at Gloucester, where, as soon as he got out of trouble, he immediately went back on his oath. The deceit he uses to achieve his goals [440] he calls wisdom; the crooked paths he takes are seen as straight; when wrongdoing serves his interests, it's labeled right; he calls lawful whatever he wishes and thinks he's above the law, as if he's greater than a king: because every king must abide by the laws he creates. King Saul was dethroned for breaking the laws; and we read that David was punished as soon as he acted against the law; therefore, let any reader understand that he cannot reign who does not uphold the law; [450] nor should those responsible for electing a king choose someone like that. Oh Edward! You wish to be a king without law; those ruled by such a king would be truly miserable! For what is more just than laws that govern everything? And what is truer than justice, which administers all things? If you want a kingdom, respect the laws; they might be rough roads that oppose law, but they're rough and winding paths that won’t lead you to your goal; but if you keep the laws, they shine like a lamp. So steer clear of treachery; pursue truth and despise falsehood. Although treachery may seem to prosper, it can’t produce lasting results; the Psalm can teach you this; God says to the faithful on earth, “They are my eyes, and I intend for them to sit with me at the end of time.” Notice how little you’ve gained through your treachery at Northampton; the warmth of deceit doesn't match the heat of fire. If you compare treachery to fire, feed it carefully with straw, which fades as soon as it burns out, [470] and is consumed almost as quickly as it's lit. So passes away vanity that has no roots; rooted truth is not subject to change: therefore let what is lawful be your only pursuit, and do not let the words of the duplicitous please you. A prince should aim for things worthy of a prince: thus, embrace the law, which will make you worthy to govern many, deserving of leadership, support from many, and a large following. And why do you not care for those you wish to rule? [480] You choose not to benefit them, only to lead. He who seeks only his own glory causes everything he leads to be ruined by his pride. Thus, recently, all that you govern has been destroyed; the glory you sought solely for yourself is gone.

Lo! we are touching the root of the perturbation of the kingdom of which we are speaking, and of the dissension of the parties who fought the said battle. The objects at which these two parties aimed were different. The king, with his, wished thus to be free: [490] and so [it was urged on his side] he ought to be; and he must cease to be king, deprived of the rights of a king, unless he could do whatever he pleased; it was no part of the duty of the magnates of the kingdom to determine whom he should prefer to his earldoms, or on whom he should confer the custody of castles, or whom he would have to administer justice to the people, and to be chancellor and treasurer of the kingdom. He would have every one at his own will, and counsellors from whatever nation he chose, [500] and all ministers at his own discretion; while the barons of England are not to interfere with the king’s actions, the command of the prince having the force of law, and what he may dictate binding upon every body at his pleasure. For every earl also is thus his own master, giving to every one of his own men both as much as he will, and to whom he will; he commits castles, lands, revenues, to whom he will; and although he be a subject, the king permits it all. Which, if he do well, is profitable to the doer; [510] if not, he must himself see to it; the king will not hinder him from injuring himself. Why is the prince worse in condition, when the affairs of the baron, the knight, and the freeman, are thus managed? Therefore they aim at making the king a slave, who wish to diminish his power, to take away his dignity of prince; they wish by sedition to reduce captive into guardianship and subjection the royal power, and to disinherit the king, [520] that he shall be unable to reign so fully as hitherto have done the kings who preceded him, who were in no respect subjected to their people, but administered their own affairs at their will, and conferred what they had to confer according to their own pleasure. This is the King’s argument, which has an appearance of fairness, and this is alleged in defence of the right of the kingdom.

Look! We're getting to the root of the issues in the kingdom we're discussing, and the disagreements among the factions that fought in that battle. The goals of these two factions were different. The king wanted to be free: [490] and it was argued on his behalf that he should be; he'd have to stop being king, losing the rights of a king, unless he could do whatever he wanted. It wasn't the job of the nobles of the kingdom to decide who he should favor for his earldoms, or who should be in charge of castles, or who would administer justice to the people, or who would serve as chancellor and treasurer of the kingdom. He wanted to have everyone at his command, and advisors from any nation he chose, [500] with all ministers at his discretion; while the barons of England were to stay out of the king’s actions, with the prince’s commands being law, and whatever he decreed binding on everyone at his discretion. Every earl was also his own master, giving to anyone among his men as much as he wished, and to whom he wanted; he assigned castles, lands, and income to whoever he chose; and even though he was a subject, the king allowed it all. If he did well, it benefited him; [510] if not, he had to deal with it himself; the king wouldn’t stop him from causing his own harm. Why is the prince in a worse position when the matters of the barons, knights, and free men are handled this way? Therefore, those who wish to reduce the king’s power and strip him of his royal dignity aim to make the king a slave; they want to diminish his authority through rebellion, to place the royal power under control and subjection, and to disinherit the king, [520] so he can't reign as fully as the kings before him, who were not at all subjected to their people, but managed their own affairs as they pleased, and granted what they had according to their own wishes. This is the King’s argument, which seems fair, and this is put forth as a defense of the rights of the kingdom.

But now let my pen turn to the other side:—let me describe the object at which the barons aim; and when both sides have been heard, let the arguments be compared, [530] and then let us come to a final judgment, so that it may be clear which side is the truest. The people is more prone to obey the truer party. Let therefore the party of the barons speak for itself, and proclaim in order by what zeal it is led. Which party in the first place protests openly, that it has no designs against the kingly honour; nay, it seeks the contrary, and studies to reform and magnify the kingly condition; just as if the kingdom were ravaged by enemies, [540] then it would not be reformed without the barons, who would be the capable and proper persons for this purpose; and should any one then hang back, the law would punish him as one guilty of perjury, a traitor to the king, who owes to his lord, when he is in danger, all the aid he can give to support the king’s honour, when the kingdom is as it were nigh its end by devastation.

But now let me turn my attention to the other side:—let me describe the goal of the barons; and once both sides have been presented, let’s compare their arguments, [530] and then come to a final decision so that it’s clear which side holds the truth. The people are more likely to follow the party that is more truthful. So, let the barons' side speak for itself and declare its motivations. This party openly asserts that it has no intentions against the honor of the king; rather, it seeks the opposite and aims to reform and enhance the monarchy; just as if the kingdom were being attacked by enemies, it would not be restored without the barons, who are the capable and appropriate ones for this task; and if anyone were to hold back, the law would treat them as guilty of perjury, a traitor to the king, who owes his lord, when in danger, all the support he can offer to uphold the king’s honor, especially when the kingdom is nearing ruin due to destruction.

The adversaries of the king are enemies who make war upon him, and counsellors who flatter the king, who seduce their prince with deceitful words, [550] and who lead him into error by their double tongues: these are adversaries worse than those who are perverse; it is these who pretend to be good whilst they are seducers, and procurers of their own advancement; they deceive the incautious, whom they render less on their guard by means of things that please them, whereby they are not provided against, but are considered as prudent advisers. Such men can deceive more than those who act openly, as they are able to make an outward appearance of being not hostile. What if such wretches, and such liars, [560] should haunt the prince, capable of all malice, of fraud, of falsehood, excited by the spurs of envy, should seek to do that extreme wickedness, by which they should sacrifice the privileges of the kingdom to their own ostentation, that they should contrive all kinds of hard reasons, which by degrees should confound the commonalty, should bruise and impoverish the mass of the people, and should subvert and infatuate the kingdom, so that no one could obtain justice, [570] except he who would encourage the pride of such men as these by large supplies of money; who could submit to the establishment of such an injury? And if such, by their conduct, should change the state of the kingdom; if they should banish justice to put injustice in its place; if they should call in strangers and trample upon the natives; and if they should subdue the kingdom to foreigners; if they should not care for the magnates and nobles of the land, and should place contemptible persons over them; and if they should overthrow and humiliate the great; [580] if they should pervert and turn upside-down the order of things; if they should leave the measures that are best, to advance those which are worst;—do not those who act thus devastate the kingdom? although they do not make war upon it with arms from abroad, yet they fight with diabolical arms, and they violate, in a lamentable manner, the constitution of the kingdom; although not in the same manner [as a foreign enemy], yet they do no less damage. Whether the king, seduced to give his consent, not perceiving the design, should approve measures so destructive to the kingdom; [590] or whether the king should follow such an injurious course with an ill design of setting his own power above the laws, abusing his strength to please his own will; if thus or otherwise the kingdom be wasted, or the kingdom be finally left destitute, then the magnates of the kingdom are bound to look to it, that the land be purged of all errors. To whom if such a purgation of errors belongs, if such a provision belongs to them to regulate customs, how can it otherwise than appertain to them [600] to look out that no evil may happen which would be injurious? Which, after it has happened, they ought to remove, lest by a sudden occurrence it give those who do not provide against it cause to grieve. Thus, in order that no one of the aforesaid things may happen, which may hinder the form of peace and good customs, but that the zeal of the experienced men may find what is most expedient for the utility of the many, why is a reform not admitted, with which no corruption shall be mixed? For the king’s clemency and the king’s majesty [610] ought to approve the endeavours, which so amend grievous laws that they be milder, and that they be, while less onerous, more pleasing to God. For the oppression of the commons pleaseth not God, but rather the commiseration whereby the commons may have time to think upon God. Pharaoh, who so afflicted the people of God, that they could with difficulty repair to the oracle which he had appointed to Moses, was afterwards so punished, that he was obliged to dismiss Israel against his will; and when he thought to catch them after they were dismissed, [620] he was drowned whilst he thought to run through the deep. Solomon was unwilling to bruise Israel, nor would he reduce to servitude any one of the race; because he knew that it was God’s people over whom he reigned; and he feared to hurt the imprint of God; and he praises mercy more than judgment, and the peace of a true father more than execution.

The king's adversaries are those who wage war against him and advisers who flatter him, seducing their leader with deceitful words that lead him astray with their double talk: these are worse enemies than the openly wicked. They pretend to be good while seeking their own advancement; they mislead the unwary, making them less cautious with things that please them, making them seem like wise advisors. Such people can deceive even more than open enemies since they can appear non-hostile. What if these scoundrels and liars, driven by envy, plot to commit extreme wickedness, sacrificing the kingdom's privileges for their own show? What if they devise arguments that gradually confuse the common people, oppress and impoverish them, and disrupt and mislead the kingdom, so that justice is only available to those who enrich these prideful individuals? Who could accept such wrongdoing? If they change the kingdom's state, banishing justice for injustice, inviting outsiders while trampling the locals, subordinating the kingdom to foreigners, disregarding the nobles, and placing lowly people in power, undermining and humiliating the great ones, disrupting the order of things, and prioritizing bad measures over good ones—aren't they devastating the kingdom? Although they may not attack it with weapons from abroad, they still fight with sinister tools, lamentably violating the kingdom's constitution; even if not like a foreign enemy, they cause just as much harm. Whether the king, seduced into consent without recognizing the plot, approves these destructive measures, or whether he knowingly pursues a harmful agenda to elevate his power above the laws, abusing his strength to satisfy his own desires, if the kingdom is ravaged or left in ruins, then the kingdom's nobles must ensure that the land is free from all errors. If this responsibility to correct errors falls to them and they regulate customs, how can it not be their duty to prevent any harm that could be injurious? They should remove what has already occurred, to avoid a sudden calamity that may cause regret for those unprepared for it. Therefore, to prevent any of these events from hindering peace and good customs, and to ensure that experienced individuals can find what best serves the greater good, why isn’t reform embraced, one that is free from corruption? For the king’s mercy and majesty should support efforts to amend harsh laws so they are milder and, while less burdensome, more pleasing to God. Oppression of the common people does not please God; rather, it is compassion that allows them time to reflect on Him. Pharaoh, who oppressed God’s people, making it difficult for them to approach the oracle he set up for Moses, was ultimately punished by having to release Israel against his will. When he thought to recapture them after their release, he drowned while he tried to pursue them through the deep waters. Solomon, on the other hand, chose not to burden Israel or enslave anyone of that lineage because he knew they were God’s people, and he feared harming God's creation. He valued mercy over judgment and the peace of a true father more than punishment.

Since it is clear that the barons have a right of doing all this, it remains to answer the king’s arguments. The king wishes to be free by the removal of his guardians, [630] and he will not be subject to his inferiors, but be placed over them; he will command his subjects and not be commanded; he will be humiliated neither to himself nor to those who are his officers. For the officers are not set over the king; but on the contrary they are rather the noble men who support the law. Otherwise there would not be one king of one state, (?) but they would reign equally to whom the king was subject. Yet this inconvenience also, though it seem so great, with the assistance of God, is easily solved: for we believe that God wills truth, [640] through whom we dissolve this doubt as follows. He is said to be, and is in truth, one king alone, by whom the universe is ruled in pure majesty; who neither wants help whereby he may reign, nor even counsel, in as much as he cannot err. Therefore, all-powerful and all-knowing, he excels in infinite glory all those to whom he has given to rule and, as it were, to reign under him over his people, who may fail, and who may err, and who cannot avail by their own independent strength, [650] and vanquish their enemies by their own valour, nor govern kingdoms by their own wisdom, but in an evil manner wander in the track of error. They want help which should assist them, and counsel which should set them right. Says the king, “I agree to thy reasoning; but the choice of these must be left to my option; I will associate with myself whom I will, by whose support I will govern all things; and if my ministers should be insufficient, [660] if they want sense or power, or if they harbour evil designs, or are not faithful, but are perhaps traitors, I desire that you will explain, why I ought to be confined to certain persons, when I might succeed in obtaining better assistance?” The reason of this is quickly declared, if it be considered what the constraint of the king is: all constraint does not deprive of liberty, nor does every restriction take away power. Princes desire free power; [670] those who reign decline miserable servitude. To what will a free law bind kings?—to prevent them from being stained by an adulterated law. And this constraint is not one of slavery, but is rather an enlarging of the kingly faculty. Thus the king’s child is kept from being hurt; yet he is not made a slave when he is thus restricted. Nay, the very angels are restricted in this manner, who are confirmed from becoming apostates. For, that the Author of all things cannot err, [680] that He who is the beginning of all things cannot sin, is not impotence, but it is the highest degree of power, the great glory of God and his great majesty. Thus, he who may fall, if he be kept from falling, so that he may live free from danger, he reaps advantage from such keeping, nor is such a support slavery, but it is the safeguard of virtue. Therefore that there be permitted to a king all that is good, but that he dare not do evil,—this is God’s gift. They who keep the king from sinning when he is tempted, [690] they serve the king, to whom he should be grateful, that they deliver him from being made a slave; so that those by whom he is led do not overcome him. But he who should be in truth a king, he is truly free if he rule rightly himself and the kingdom; let him know that all things are permitted him which are in ruling convenient to the kingdom, but not such as destroy it. It is one thing to rule according to a king’s duty, and another to destroy by resisting the law. The law receives its name from binding (a ligando), [700] which is so perfectly said of liberty, whereby it is served gratefully. (?)

Since it’s clear that the barons have the right to do all this, we now need to address the king's arguments. The king wants to be free by getting rid of his guardians, and he won’t be subordinate to those below him but will be above them; he will command his subjects rather than be commanded; he will not be humiliated, either to himself or to his officers. The officers are not above the king; rather, they are the noble individuals who uphold the law. Otherwise, there wouldn't just be one king of one state, but they would reign equally to whom the king is subject. However, this concern, even though it seems significant, can be easily resolved with God’s help, because we believe that God desires truth, by whom we clarify this doubt as follows. He is referred to as the one true king, by whom the universe is ruled in pure majesty; he neither requires help to reign nor even counsel, as he cannot err. Therefore, all-powerful and all-knowing, he surpasses all those to whom he has granted the authority to rule and seemingly reign under him over his people, who may fail, err, and cannot rely on their independent strength, conquer their enemies through their own bravery, or govern kingdoms through their own wisdom, but rather stray into error. They seek help that will assist them and counsel that will guide them correctly. The king says, “I agree with your reasoning; however, the choice of these must be left to me; I will associate with whom I choose, by whom I will manage everything; and if my ministers turn out to be inadequate, lacking sense or power, or if they have ill intentions or are unfaithful, possibly even traitors, I want you to explain why I should be limited to certain individuals when I could find better help?” The reason for this limitation is quickly explained when we consider what the king’s constraint is: not all constraints take away liberty, nor does every restriction limit power. Princes desire unrestricted power; those who reign reject miserable servitude. What will a free law bind kings to?—to prevent them from being tainted by a corrupted law. And this constraint is not one of slavery but rather an enhancement of the king's authority. Just as a king’s child is protected from harm, yet is not made a slave when restrained in this way. Indeed, even the angels are restricted in this manner, who are kept from becoming apostates. For the fact that the Creator of all things cannot err, that He who is the source of all cannot sin, is not weakness but the utmost strength, the great glory of God, and His majesty. Thus, he who can fall, if kept from falling so he can live free from danger, benefits from such protection, and it isn’t slavery but a safeguard for virtue. Therefore, that all good things are permitted to a king, but that he must not do evil—that’s God’s gift. Those who prevent the king from sinning when he is tempted serve the king, and he should be grateful to them for delivering him from becoming a slave, so that those who guide him do not overpower him. But he who is truly a king is genuinely free if he governs rightly himself and the kingdom; he should understand that all things are allowed to him that are suitable for ruling the kingdom, but not those that would destroy it. There’s a difference between ruling according to a king's duty and destroying by opposing the law. The law gets its name from binding (a ligando), which perfectly reflects liberty, whereby it is served gratefully.

Let every king bear in mind that he is a servant of God; let him love that only which is pleasing to Him; and let him seek His glory in reigning, not his own pride in despising his peers. A king who wishes his subject kingdom to yield obedience to him, let him render his duty to God in other things truly; let him know that obedience is not owing to him who denies the service in which he is bound to God. Again, let him know that the people is not his but God’s; [710] and that it is profitable to him as his help: and that he who for a short period is placed over the people, soon, closed in marble, will be buried in the earth. Towards them let him make himself as one of them; let him regard David joining the dance of the maids. I wish one similar to David may succeed the king—a prudent and humble man, who would not injure his people; in truth, who would not hurt the people which is subjected to him, but would exhibit towards them a loving regard, and would aim at their prosperity; [720] the commons would not allow him to suffer wrong. It is hard to love one who does not love us; it is hard not to despise one who despises us; it is hard not to resist one who ruins us; we naturally applaud him who favours us. It is not the part of a prince to bruise, but to protect; neither is it the part of a prince to oppress, but rather to deserve the favour of his people by numerous benefits conferred upon them, as Christ by his grace has deserved the love of all. If a prince love his subjects, he will necessarily be repaid with love; [730] if he reign justly, he will of a necessity be honoured; if the prince err, he ought to be recalled by those whom his unjust denial may have grieved, unless he be willing to be corrected; if he is willing to make amends, he ought to be both raised up and aided by these same persons. Let a prince maintain such a rule of reigning, that it may never be necessary for him to avoid depending on his own people. The ignorant princes who confound their subjects, will find that those who are unconquered will not thus be tamed. If a prince should think [740] that he alone has more truth, more knowledge, and more intelligence than the whole people, that he abounds more in grace and the gifts of God, if it be not presumption, but it be truly so, then his instruction will visit the true hearts of his subjects with light, and will instruct his people with moderation.

Let every king remember that he is a servant of God; let him love only what pleases Him; and let him seek His glory in ruling, not his own pride by looking down on his peers. A king who wants his subjects to obey him should truly fulfill his duty to God in other areas; he should understand that obedience is not owed to someone who neglects their service to God. Moreover, he should know that the people are not his but God's; they are a valuable resource for him. He who briefly holds power over the people will soon be laid in the ground, surrounded by marble. He should make himself like one of them; he should remember David dancing with the maidens. I hope a successor like David will follow the king—one who is wise and humble and would not harm his people; truly, one who will not hurt the community he governs, but care for them and aim for their prosperity; the common people will not allow him to suffer wrongs. It’s hard to love someone who doesn't love us; it’s hard not to look down on someone who looks down on us; it’s hard not to resist someone who harms us; we naturally praise those who support us. A prince's role is to protect, not to harm; and it’s a prince’s duty to uplift, not to oppress, deserving his people's favor through many benefits, just as Christ earned the love of all by His grace. If a prince loves his subjects, he will naturally receive love in return; if he rules justly, he will necessarily be honored; if a prince makes mistakes, he should be corrected by those whom his unfair actions may have hurt, as long as he is open to making corrections; if he is willing to make amends, he should be both supported and elevated by these same individuals. A prince should rule in such a way that he never needs to shy away from depending on his own people. Ignorant princes who confuse their subjects will find that those who are unconquered cannot be subdued. If a prince believes that he alone has more truth, more knowledge, and more intelligence than the entire population, that he is more abundant in grace and God's gifts, and if this isn’t mere arrogance but actually the case, then his guidance will enlighten the true hearts of his subjects and teach his people with moderation.

We instance Moses, David, Samuel—each of whom we know to have been a faithful prince; who suffered many things from their subjects, [750] and yet for their deserts they did not cast them off, nor set strangers over them, but governed by means of those who were their own people. “I will place thee over a greater people; and I will slay this people” saith God. “I had rather die, than this people should perish,” answered kind Moses, who was worthy to govern. And thus a wise prince will never reject his people, but an unwise one will disturb the kingdom. Wherefore, if a king is less wise than he ought to be, [760] what advantage will the kingdom gain by his reign? Is he to seek by his own opinion on whom he should depend to have his failing supplied? If he alone choose, he will be easily deceived, who is not capable of knowing who will be useful. Therefore let the community of the kingdom advise; and let it be known what the generality thinks, to whom their own laws are best known. Nor are all those of the country so uninstructed, as not to know better than strangers the customs of their own kingdom, [770] which have been bequeathed from father to son. They who are ruled by the laws, know those laws best; they who experience them are best acquainted with them; and since it is their own affairs which are at stake, they will take more care, and will act with an eye to their own peace. They who want experience can know little; they will profit little the kingdom who are not stedfast. Hence it may be collected, that it concerns the community to see what sort of men ought justly to be chosen for the utility of the kingdom; they who are willing and know how, [780] and are able to profit it, such should be made the councillors and coadjutors of the king; to whom are known the various customs of their country; who feel that they suffer themselves when the kingdom suffers; and who guard the kingdom, lest, if hurt be done to the whole, the parts have reason to grieve while they suffer along with it; which rejoice, when it has cause to rejoice, if they love it. Let us call attention to the noble judgment of King Solomon: she who did not feel horror at the cruelty of dividing the infant, [790] because she did not feel for it, and wanted maternal love, shewed, as the king testified, that she was not its mother: therefore let a prince seek such [councillors] as may condole with the community, who have a motherly fear lest the kingdom should undergo any sufferings. But if any one be not moved by the ruin of the many—if he alone obtain what pleas he will—he is not fitted to rule over the many, since he is entirely devoted to his own interest, and to none other. A man who feels for others, is agreeable to the community; [800] but a man who does not feel for others, who possesses a hard heart, cares not if misfortunes fall upon the many—such walls are no defence against misfortunes. Therefore, if the king has not wisdom to choose by himself those who are capable of advising him, it is clear, from what has been said, what ought then to be done. For it is a thing which concerns the community to see that miserable wretches be not made the leaders of the royal dignity, but the best and chosen men, and the most approved that can be found. For since the governance of the kingdom is either the safety or perdition of all, [810] it is of great consequence who they are that have the custody of the kingdom; just as it is in a ship; all things are thrown into confusion if unskilful people guide it; if any one of the passengers belonging to it who is placed in the ship abuse the rudder, it matters not whether the ship be governed prosperously or not. So those who ought to rule the kingdom, let the care be given to them, if any one of the kingdom does not govern himself rightly; he goes on a wrong path which perhaps he has himself chosen. The affairs of the generality are best managed [820] if the kingdom is directed in the way of truth. And, moreover, if the subjects labour to dissipate their property, those who are set over them may restrain their folly and temerity, lest by the presumption and imbecility of fools, the power of the kingdom be weakened, and courage be given to enemies against the kingdom. For whatever member of the body be destroyed, the strength of the body is diminished thereby. So if it be allowed even that men may abuse what belongs to themselves, [830] when it be injurious to the kingdom, many immediately after following also the injurious liberty, will so multiply the wildness of error, that they will ruin the whole. Nor ought it properly to be named liberty, which permits fools to govern unwisely; but liberty is limited by the bounds of the law; and when those bounds are despised, it should be reputed as error. Otherwise you will call a raving madman free, although he be at enmity with everything like prosperity. Therefore the king’s argument concerning his subjects, [840] who are ruled at their own choice by whom they will, is by this sufficiently answered and overthrown; since every one who is subject, is ruled by one who is greater. Because we say that no man is permitted all that he will, but that every one has a lord who may correct him when erring, and aid him when doing well, and sometimes raises him up when he is falling. We give the first place to the community: we say also that the law rules over the king’s dignity; for we believe that the law is the light, [850] without which we conclude that he who rules will wander from the right path. The law whereby is ruled the world and the kingdoms of the world, is described as being of fire; which contains a mystery of deep meaning: it shines, burns, warms; shining, it hinders the wanderer from quitting his right path; it avails against the cold; it purges and burns to cinders some things; it softens what is hard, and what had been raw the fire cooks; it takes away numbness, and it does many other good things. The sacred law is equally serviceable to the king. Solomon asked for this wisdom; [860] its friendship he sought with all his might. If the king want this law, he will wander from the right track; if he does not hold it, he will err foully; its presence gives the power of reigning rightly, and its absence overturns the kingdom. This law speaks thus, “Kings reign through me; through me justice is shown to those who make laws.” No king shall alter this firm law; but by it he shall make himself stable when he is variable. If he conform to this law, he will stand; [870] and if he disagree with it, he will waver. It is said commonly, “As the king wills, so goes the law:” but the truth is otherwise, for the law stands, but the king falls. Truth and charity and the zeal of salvation, this is the integrity of the law, the regimen of virtue; truth, light, charity, warmth, zeal burns; (?) this variety of the law takes away all crime. Whatever the king may ordain, let it be consonant to these; for if it be otherwise, the commonalty will be made sorrowful; the people will be confounded, if either the king’s eye want truth, [880] or the prince’s heart want charity, or he do not always moderately fulfil his zeal with severity.

We refer to Moses, David, and Samuel—each of whom we know to have been faithful leaders; they endured much from their people, and yet for their merits, they did not abandon them or appoint outsiders, but governed through their own people. “I will put you over a larger group, and I will destroy this group,” says God. “I would rather die than let this people perish,” replies kind Moses, who was worthy to lead. Thus, a wise leader will never turn his back on his people, while an unwise one will throw the kingdom into chaos. Therefore, if a king is less wise than he should be, what benefit will the kingdom derive from his rule? Should he rely solely on his own judgment about whom he should trust for support? If he chooses alone, he can easily be misled, as he cannot always know who will truly be helpful. So, let the community of the kingdom provide guidance; let it be known what the majority thinks, as they are most familiar with their own laws. Not everyone in the country is so uninformed as to not understand their own customs, which have been passed down from generation to generation. Those ruled by the laws are the best judges of those laws; those who live under them know them best; and since their own interests are at stake, they will care more and act in their own best interests. Those lacking experience have little understanding; they will offer little benefit to the kingdom if they are unreliable. Therefore, it is the community's responsibility to determine what kind of individuals should justly be chosen for the benefit of the kingdom; those who are willing and capable of providing support should be made advisors and helpers to the king; those who understand the various customs of their land; who feel their own suffering when the kingdom suffers; and who protect the kingdom, lest if harm comes to the whole, the individual parts have reason to mourn their shared fate and rejoice when there’s cause for celebration, if they care for it. Let us acknowledge the wise judgment of King Solomon: the woman who did not recoil from the brutality of dividing the baby, because she lacked maternal love, showed, as the king declared, that she was not the mother: therefore, a prince should seek advisors who genuinely empathize with the community and have a protective concern for the kingdom's wellbeing. But if someone is indifferent to the suffering of the many—if he only seeks what pleases him—he is unsuitable to rule over the many, as he is entirely devoted to his own interests and not to anyone else's. A person who cares for others is agreeable to the community; but someone who lacks compassion, who has a hardened heart, does not care if misfortunes befall the many—such a fortress cannot shield against calamity. Therefore, if the king lacks the wisdom to select advisors who are capable, it is clear, based on what has been said, what should be done. It is essential for the community to ensure that the miserable are not appointed to positions of power, but rather the best and most qualified individuals that can be found. Since the governance of the kingdom determines the safety or destruction of all, it is critical who holds power over the kingdom; similar to a ship, everything becomes chaotic if unskilled individuals are at the helm; if anyone aboard misuses the rudder, it does not matter whether the ship fares well or poorly. So those who should rule the kingdom must be entrusted with that responsibility; if anyone in the kingdom misgoverns themselves, they are on a misguided path that they may have chosen themselves. The affairs of the general population are best managed when the kingdom is guided truthfully. Moreover, if the subjects recklessly squander their resources, those in leadership can rein in their foolishness and recklessness, lest the arrogance and incompetence of fools weaken the kingdom and empower its enemies. For when any part of the body suffers, the strength of the whole is diminished. If individuals are allowed to misuse what belongs to them, to the detriment of the kingdom, many will soon follow, increasing the chaos of wrongdoing, leading to ruin for all. Furthermore, it should not be called liberty when fools are allowed to govern unwisely; true liberty is bounded by the law; when those bounds are disregarded, it should be seen as folly. Otherwise, one could claim a raving madman is free, even though he opposes all that is prosperous. Thus, the king's claim about his subjects, who are ruled by their own choice, is sufficiently challenged and dismissed here; since everyone under rule is governed by someone greater. Because we assert that no one is permitted everything they desire, but everyone has a superior who can correct them when wrong and assist them when they're right, occasionally lifting them when they fall. We place the community first: we also assert that the law governs the king’s authority; for we believe that the law is the light, without which we conclude that anyone in power will stray from the right path. The law that governs the world and its kingdoms is described as being like fire; this represents a profound mystery: it shines, burns, and warms; it illuminates, preventing the lost from veering off course; it counters the cold; it purges and incinerates some things; it softens the hard, and what is raw, the fire cooks; it removes numbness and does many other beneficial things. The sacred law is equally beneficial to the king. Solomon sought this wisdom; he pursued its friendship with all his strength. If the king lacks this law, he will stray from the right path; if he does not uphold it, he will make significant errors; its presence enables rightful leadership, while its absence brings down the kingdom. This law proclaims, “Kings reign through me; through me, justice is delivered to those who create laws.” No king shall alter this steadfast law; by it, he will stabilize himself when he is inconsistent. If he adheres to this law, he will stand firm; and if he opposes it, he will falter. It is commonly said, “As the king desires, so goes the law”; but the truth is different—the law remains, while the king may fall. Truth, love, and the zeal for salvation define the integrity of the law, the regimen of virtue; truth, light, love, warmth, and zeal all shine; this variety within the law eliminates all wrongdoing. Whatever the king enacts should align with these principles; for if not, the people will be disheartened; the community will be bewildered if either the king’s vision lacks truth, or if the prince’s heart lacks love, or if he does not always balance his passion with moderation.

These three things being supposed, whatever pleases the king may be done; but by their opposites the king resists the law. However, kicking against it does not hurt the prick; thus the instruction which was sent from heaven to Paul teaches us. Thus the king is deprived of no inherited right, if there be made a provision in concordance with just law. For dissimulation shall not change the law, [890] whose stable reason will stand without end. Wherefore if anything that is useful has been long put off, it is not to be reprehended when adopted late. And let the king never set his private interest before that of the community; as if the salvation of all yields to him alone. For he is not set over them in order to live for himself; but that his people who is subject to him may be in safety. You must know that the name of king is relative; you should know also that the name is protective; wherefore he cannot live for himself alone [900] who ought by his life to protect many. He who will live for himself, ought not to be set over others, but to live separately from them that he may be alone. It is the glory of a prince to save very many; to inconvenience himself in order to raise many up. Let him not therefore allege his own profit, but have regard to his subjects in whom he is trusted. (?) If he work the salvation of the kingdom, he acts the part of a king; whatever he does contrary to this, he fails in that point. The true province of a king is sufficiently clear from these arguments; [910] that he is ignorant of the condition of a king who is occupied only with his own affairs. For true charity is as it were contrary to self-interest, and an indissoluble league to the community, melting like fire everything that is near, as is done with wood which they subject to the active fire to increase it, and then in return it is taken away to decrease it. Therefore if the prince will be warm with charity as much as possible towards the community, if he shall be solicitous to govern it well, [920] and shall never be rejoiced at its destruction; wherefore if the king will love the magnates of the kingdom, although he should know alone, like a great prophet, whatever is needful for the ruling of the kingdom, whatever is becoming in him, whatever ought to be done, truly he will not conceal what he will decree from those without whom he cannot effect that which he will ordain. He will therefore treat with his people about bringing into effect the things which he will not think of doing by himself. Why will he not communicate his councils [930] to those whose aid he will ask supplicatingly? Whatever draws his people to benignity, and makes friends and cherishes unity, it is fit the royal prudence should indicate it to those who can augment his glory. Our Lord laid open all things to his disciples, dividing from the servants those whom he made his friends; and as though he were ignorant, he often inquired of his people what was their opinion on matters which he knew perfectly. Oh! if princes sought the honour of God, [940] they would rule their kingdoms rightly, and without error. If princes had the knowledge of God, they would exhibit their justice to all. Ignorant of the Lord, as though they were blind, they seek the praises of men, delighted only with vanity. He who does not know how to rule himself, will be a bad ruler over others; if any one will look at the Psalms, he will read the same. Joseph as he ought to teach princes, (?) on which account the king willed that he should be set over others. And David in the innocence of his heart [950] and by his intelligence fed Israel. From all that has been said, it may appear evident, that it becomes a king to see together with his nobles what things are convenient for the government of the kingdom, and what are expedient for the preservation of peace; and that the king have natives for his companions, not foreigners, nor favourites, for his councillors or for the great nobles of the kingdom, who supplant others and abolish good customs. For such discord is a step-mother to peace, [960] and produces battles, and plots treason. For as the envy of the devil introduced death, so hatred separates the troop. The king shall hold the natives in their rank, and by this governance he will have joy in reigning. But if he study to degrade his own people, if he pervert their rank, it is in vain for him to ask why thus deranged they do not obey him; in fact they would be fools if they did.

These three things considered, whatever pleases the king can be done; but by their opposites, the king goes against the law. However, resisting it does not harm the principle; this is what the guidance sent from heaven to Paul teaches us. Thus, the king does not lose any inherited right if there is a provision made in agreement with just law. For pretending will not change the law, [890] whose solid reasoning will endure forever. Therefore, if anything useful has been postponed for a long time, it isn't to be condemned when it is eventually adopted. And the king should never prioritize his own interests over that of the community, as if the welfare of all should bow to him alone. He is not placed over them to live for himself, but to ensure the safety of his subjects. You must understand that the title of king is relational; you should also know that the title is protective; hence, he cannot live solely for himself [900] who is meant to protect many through his life. Anyone who intends to live just for themselves should not be in charge of others but should live apart so they can be alone. It is the prince's honor to save many and inconvenience himself for the benefit of others. Therefore, he should not argue for his own benefit but focus on his subjects, who are entrusted to him. If he works for the kingdom's salvation, he is fulfilling his role as king; anything he does contrary to this, he fails. The true role of a king is clear from these arguments; [910] a person who is only focused on their own affairs does not understand the responsibilities of a king. For true charity is almost the opposite of self-interest and is an unbreakable bond to the community, melting away everything around it, just as wood is subjected to fire to intensify it, then taken away to lessen it. Therefore, if the prince wishes to be warm with charity towards the community, if he aims to govern it well, [920] and never takes joy in its destruction; if the king loves the kingdom's leaders, even if he knows alone, like a great prophet, what is necessary for governing, what is appropriate for him, and what ought to be done, he will certainly not hide his decrees from those who are essential in executing what he wants. He will then consult his people about implementing what he cannot accomplish alone. Why would he not share his plans [930] with those he will petition for help? Everything that encourages kindness in his people, fosters friendship, and nurtures unity should be indicated by royal wisdom to those who can enhance his glory. Our Lord revealed everything to his disciples, choosing those he made his friends from the servants; and often, as if he didn't know, he would ask his people for their opinions on matters he already understood perfectly. Oh! If princes sought to honor God, [940] they would govern their kingdoms justly and without error. If princes had the knowledge of God, they would demonstrate their justice to everyone. Ignorant of the Lord, as if they were blind, they seek the praise of men, delighted solely by vanity. He who cannot rule himself will be a poor ruler over others; anyone who looks at the Psalms will find the same message. Joseph should teach princes, which is why the king wanted him to be in charge of others. And David, with the innocence of his heart [950] and his wisdom, fed Israel. From all that has been said, it is clear that a king should consult with his nobles about what is appropriate for governing the kingdom and what is necessary for maintaining peace; and that the king should have locals as companions, not foreigners or favorites, as his advisers or the great nobles of the kingdom, who undermine others and destroy good customs. For such discord is a stepmother to peace, [960] leading to battles and treachery. Just as the envy of the devil brought death, hatred divides the group. The king should honor the locals in their rank, and by this governance, he will find joy in ruling. But if he seeks to degrade his own people, if he distorts their ranks, it is pointless for him to wonder why they do not obey him when, in fact, it would be foolish for them to do so.

The following Song was written when jealousies and dissensions were rife among the barons, and some of them began to desert the popular cause. It is preserved by William de Rishanger, a contemporary, in his history of the barons’ wars. The defection of the Earl of Gloucester contributed not a little to the disastrous termination of the career of Simon de Montfort at the battle of Evesham.

The following song was written during a time when jealousy and conflicts were widespread among the barons, and some started to abandon the popular cause. It is recorded by William de Rishanger, a contemporary, in his history of the barons’ wars. The betrayal of the Earl of Gloucester played a significant role in the disastrous end of Simon de Montfort at the battle of Evesham.

SONG UPON THE DIVISIONS AMONG THE BARONS.

[MS. Cotton. Claudius D. VI. fol. 101 v^o, latter part of 13th cent.]

[MS. Cotton. Claudius D. VI. fol. 101 v^o, later part of the 13th century.]

Plange plorans, Anglia, plena jam dolore;

Tristis vides tristia, languens cum mærore;

[122]

Nisi te respiciat Christus suo more,

Eris vile canticum hostium in ore.

Eris’ wicked song of the enemies on their lips.

Pepigerunt plurimi salvam te salvare,

Most tried to save you,

Sed jam nimis necgligunt pactum procurare:

Sed jam nimis negligunt pactum procurare:

Nam se quidam retrahunt, qui possunt juvare;

Quidam subterfugium quærunt ultra mare.

They seek refuge across the sea.

Hinc est quod incipiunt cæteri certare,

Et in partes varias animos mutare;

Dum quæ sic dissentiunt nolunt concordare,

Sed incepta nequeunt bene terminare.

But beginnings cannot end well.

Sic respublica perit, terra desolatur;

Thus the republic perishes, the land is desolated;

Invalescit extera gens et sublimatur;

The foreign nation grows stronger;

Vilescit vir incola et subpeditatur:

The resident man is corrupted:

Sustinet injurias, non est qui loquatur.

Sustains injuries, and there's no one to speak out.

Tam miles quam clericus ambo fiunt muti;

Facti sunt extranei loquaces astuti:

Facta sunt strani pričljivi prevaranti:

Inter centum Anglicos non sunt duo tuti;

Planctum et obprobrium jam sunt assecuti.

Planctus and disgrace have now been achieved.

O Comes Gloverniæ, comple quod cœpisti;

O Comes Gloverniae, finish what you started;

Nisi claudas congrue, multos decepisti.

If you don't close properly, you've deceived many.

[123]

Age nunc viriliter sicut promisisti,

Now act boldly as you promised,

Causam fove fortitur cujus fons fuisti.

Causam you supported strongly, of which you were the source.

Si, quod absit! subtrahas manum et levamen,

Terræ fraudem faciens, inferens gravamen:

Causing harm through deceit:

Maledictus maneat! fiat! fiat! Amen.

Maledictus stay! let it be! Amen.

Comes Simon de Muntford, vir potens et fortis,

Comes Simon de Muntford, a powerful and strong man,

Pugna nunc pro patria, sisque dux cohortis:

Non te minæ terreant neque timor mortis,

Rem defende publicam resque tuæ sortis.

Rem defende public and the matters of your kind.

O tu, Comes le Bygot, pactum serva sanum:

O you, Count le Bygot, keep your promises strong:

Cum sis miles strenuus, nunc exerce manum.

Totam turbat modica terra[m] turba canum;

Totally disruptive is a small crowd of dogs on the ground;

Exeat aut pereat genus tam prophanum.

Exeat or let the race perish so profane.

O vos magni proceres, qui vos obligastis

Observare firmiter illud quod jurastis;

Stick to what you swore;

Terræ si sit utile quod excogitastis,

Terræ, if what you've thought of is useful,

Juvet illud citius id quod ordinastis.

Juvet that which you have arranged more quickly.

Si velletis prosequi quod jam inchoastis,

Consequi poteritis quod desiderastis;

You will achieve what you desire;

[124]

Nisi finem capiat quod diu tractastis,

Vere dici poterit vane laborastis.

You worked in vain.

Honor nobis maximus erit laus et digna,

Si respondet Anglia vestra gerens signa;

Quam ut cito liberet a peste maligna,

Adjuvet nunc Domini pietas benigna!

Help now, O Lord, kindly!

Translation.—Lament with weeping, O England, full as thou now art with matter of grief, in sadness thou beholdest sorrowful things, languishing in sorrow; unless Christ in his manner have regard to thee, thou wilt be but a vile song in the mouth of thine enemies.—Very many have pledged themselves to preserve thee in safety, but now they have too much neglected their promise: for many desert, who have it in their power to help; and some slink away over the sea.—Hence the rest begin to quarrel, and to go over to different sides; while things which disagree in this manner will not be reconciled, and what has been begun is left unfinished.—Thus the state is ruined, and the land is laid waste; the stranger is strengthened and raised up; the native is debased and trodden under foot: while he sustains injuries, there is no one who will speak out.—The knight as well as the clergy are both become mute; the strangers are become talkative and cunning: among a hundred Englishmen there are not two who are safe; the lot which they have obtained is lamentation and disgrace.—O Earl of Gloucester, complete what thou hast commenced; unless thou endest as thou hast begun, thou hast deceived many. Act now courageously as thou hast promised, cherish steadily the cause of which thou wast the fountain.—If, from which God preserve us! thou withdrawest thy hand and support, acting treacherously towards the land, and inflicting a great injury upon it.... May he be cursed for ever! be it so! be it so! amen.—Earl Simon de Montfort, a strong man and a bold, fight now for thy country, and be the leader of the band; neither let threats scare thee, nor the fear of death; defend the state and thy own fortune.—O thou, Earl Bigot, keep unbroken thine agreement: as thou art a brave knight, now use thy hand; a small troop of dogs puts in commotion the whole land: may such a cursed race depart or perish!—O you, great nobles, who bound yourselves to observe firmly the oath which you took; if what you imagined be profitable to the land, let that which you have ordained aid it immediately.—If you will carry to an end that which you have begun, you may obtain that which you desired; unless the thing which you have long had in hand be perfected, it may be truly said that you have laboured in vain.—It will be the highest honour to you and a worthy praise, if England answer by carrying your standards; which that he may soon deliver from the malignant plague, may the benignant piety of the Lord now help it!

Translation.—Mourn with tears, O England, filled with grief as you are now, you see sorrowful things, suffering in sadness; unless Christ looks upon you kindly, you'll be just a pathetic song in the mouths of your enemies.—Many have promised to keep you safe, but they've neglected that promise too much: many abandon you, even those who could help; some sneak away overseas.—As a result, the rest start to argue and split into factions; when things are this divided, they can't be reconciled, and what’s been started is left unfinished.—Thus the state is destroyed, and the land is devastated; outsiders gain strength and rise up; the natives are degraded and trampled upon: as they suffer injuries, no one speaks up.—Both the knight and the clergy have fallen silent; the outsiders have become talkative and sly: among a hundred Englishmen, there aren't even two who are safe; their fate is one of lamentation and disgrace.—O Earl of Gloucester, finish what you started; unless you see it through as you began, you've misled many. Now act bravely as you've promised, steadfastly support the cause you initiated.—If, God forbid! you withdraw your hand and support, betraying the land and inflicting great harm upon it.... May he be cursed forever! so be it! so be it! amen.—Earl Simon de Montfort, a strong and bold man, fight now for your country and lead the charge; don't let threats or fear of death stop you; defend the state and your own fortune.—O you, Earl Bigot, stay true to your vow: as a brave knight, now take action; a small pack of hounds can stir up the whole land: may such a cursed breed vanish or be destroyed!—O you, great nobles, who bound yourselves to keep the oath you took; if what you planned is good for the land, let your decisions immediately support it.—If you carry through what you've started, you can achieve what you desired; unless what you've been working on is finished, it can truly be said that you've labored in vain.—It will be your highest honor and worthy praise if England responds by uplifting your flags; may the gracious mercy of the Lord help it soon escape from this malignant plague!

The triumph of the barons did not last long. In the battle of Evesham, fought on the fourth of August in the year after that of Lewes, their great leader fell, with the best of his followers. The fate of Simon de Montfort was a subject of general lamentation; and long afterwards he was revered as a saint and martyr, and was even believed to work miracles. In MS. Cotton. Vespas. A. VI. will be found a collection of these miracles, and a form of prayers to be said in his honour, among which is the following hymn (fol. 189, r^o).

The barons' victory didn’t last long. In the Battle of Evesham, which took place on August 4th the year after Lewes, their great leader fell, along with many of his followers. The fate of Simon de Montfort was widely mourned; even long after, he was honored as a saint and martyr and was believed to perform miracles. In MS. Cotton. Vespas. A. VI., you can find a collection of these miracles and a set of prayers to honor him, including the following hymn (fol. 189, r^o).

Salve, Symon Montis-Fortis,

Hello, Symon Montis-Fortis,

Totius flos militiæ,

Flower of the whole military,

Duras pœnas passus mortis,

Enduring the torment of death,

Protector gentis Angliæ.

Protector of the English people.

Sunt de sanctis inaudita,

There are unheard of saints,

Cunctis passis in hac vita,

All things happen in this life,

Quemquam passum talia;

Manus, pedes amputari,

Feet will be amputated.

Caput, corpus vulnerari,

Head, body vulnerable,

Abscidi virilia.

Abcise male genitalia.

Sis pro nobis intercessor

Sister, intercessor for us

Apud Deum, qui defensor

At God's side, the defender

In terris extiteras.

In the world, you have risen.

[125]

The whole was preceded by a life of Simon de Montfort, occupying two pages of the manuscript, but which some hostile hand has carefully erased. The following song was evidently written immediately after the battle of Evesham.

The whole was preceded by a life of Simon de Montfort, taking up two pages of the manuscript, but which some unfriendly hand has carefully erased. The following song was clearly written right after the battle of Evesham.

THE LAMENT OF SIMON DE MONTFORT.

[MS. Harl. 2253, fol. 59 r^o, early in 14th cent.]

Chaunter m’estoit, mon cuer le voit, en un dure langage,

Tut en ploraunt fust fet le chaunt de nostre duz baronage,

Que pur la pees, si loynz après se lesserent detrere,

Lur cors trencher, e demenbrer, pur salver Engleterre.

Ore est ocys la flur de pris, qe taunt savoit de guere,

Ly quens Montfort, sa dure mort molt enplorra la terre.

Ly quens Montfort, his harsh death greatly mourned the land.

Si com je qui, par un mardi, firent la bataile,

Tot à cheval, fust le mal, sauntz nulle pedaile;

Tresmalement y ferirent de le espie forbie,

Tresmalement they struck the spy down,

Qe la part sire Edward conquist la mestrie.

Ore est ocis, etc.

Mès par sa mort, le cuens Mountfort conquist la victorie,

Come ly martyr de Caunterbyr, finist sa vie;

Come, holy martyr of Canterbury, you have finished your life;

[126]

Ne voleit pas li bon Thomas qe perist seinte Eglise,

Ly cuens auxi se combati, e morust sauntz feyntise.

Ly cuens also fought, and died without deceit.

Ore est ocys, etc.

Sire Hue le fer, ly Despencer, tresnoble justice,

Sire Hue the iron, the Dispenser, very noble justice,

Ore est à tort lyvré à mort, à trop male guise.

Sire Henri, pur veir le dy, fitz le cuens de Leycestre,

Sire Henri, truly the day, son of the count of Leicester,

Autres assez, come vus orrez, par le cuens de Gloucestre.

Autres assez, as you will see, by the count of Gloucester.

Ore est ocis, etc.

Qe voleint moryr, e mentenir la pees e la dreyture,

Le seint martir lur fra joyr sa conscience pure,

Qe velt moryr e sustenir les honmes de la terre,

Son bon desir acomplir, quar bien le quidom fere.

Ore est, etc.

Près de son cors, le bon tresors, une heyre troverent,

Près de son corps, le bon trésor, une hayre trouvèrent,

Les faus ribaus, tant furent maus, e ceux qe le tuerent;

Les faus ribaus, tant furent mauvais, et ceux qui le tuèrent;

Molt fust pyr, qe demenbryr firent le prodhonme,

Qe de guerrer e fei tener si bien savoit la sonme.

Ore est, etc.

[127]

Priez touz, mes amis douz, le fitz Seinte Marie

Priez tous, mes amis doux, le fils Sainte Marie

Qe l’enfant, her puissant, meigne en bone vie;

Ne vueil nomer li escoler, ne vueil qe l’em die,

Ne vueil nommer l'école, ne veux que l'on me le dise,

Mès pur l’amour le salveour, priez pur la clergie.

Mès pour l’amour le sauveur, priez pour le clergé.

Ore est ocys la flur de pris, qe tant savoit de guere,

Ly quens Montfort, sa dure mort molt enplurra la terre.

Ly quens Montfort, sa dure mort beaucoup va pleurer la terre.

Ne say trover rien qu’il firent bien, ne baroun ne counte,

Les chivalers e esquiers touz sunt mys à hounte,

Les chevaliers et écuyers tous sont mis à honte,

Pur lur lealté e verité, que tut est anentie;

Le losenger purra reigner, le fol pur sa folie.

Ore est ocis, etc.

Ore is sharp, etc.

Sire Simoun, ly prodhom, e sa compagnie,

Sire Simoun, the nobleman, and his companions,

En joie vont en ciel amount, en pardurable vie.

Mès Jhesu Crist, qe en croyz se mist, Dieu en prenge cure,

Mès Jhesu Crist, who was crucified, may God take care,

Qe sunt remis, e detenuz en prisone dure.

Qe sunt remis, e detenuz en prison dur.

Ore est ocys, etc.

Translation.—I am driven to sing, my heart wills it, in sorrowful language,—all with tears was made the song concerning our gentle barons,—who for the peace so long after suffered themselves to be destroyed,—their bodies to be cut and dismembered, to save England.—Now is slain the precious flower, who knew so much of war, the Earl Montfort, his hard death the land will deeply lament.

Translation.—I feel compelled to sing, my heart demands it, in a sorrowful tone,—the song about our kind barons was created with tears,—who suffered destruction for the peace they sought for so long,—their bodies cut and torn apart to save England.—Now the precious flower is dead, the one who understood so much about war, Earl Montfort; the land will grieve deeply for his tragic death.

As I believe, it was on a Tuesday, that they fought the battle,—all on horse, which was the misfortune, without any foot,—very ill they there struck with the burnished sword,—that the party of Sir Edward gained the mastery. Now is slain, etc.

As I remember, it was on a Tuesday that they fought the battle—all on horseback, which was unfortunate, without any infantry—badly they clashed with the shiny sword—that Sir Edward's side achieved victory. Now is slain, etc.

But by his death the Earl Montfort gained the victory,—like the martyr of Canterbury he finished his life;—the good Thomas would not suffer holy Church to perish,—the Earl fought in a similar cause, and died without flinching.—Now is slain, &c.

But by his death, Earl Montfort won the victory—like the martyr of Canterbury, he ended his life; the good Thomas wouldn’t allow the holy Church to fall; the Earl fought for a similar cause and died without flinching.—Now is slain, &c.

Sir Hugh the bold, the Despencer, a very noble justice,—is now wrongfully delivered to death, in too shameful a manner.—Sir Henry, in truth I say it, the son of the Earl of Leicester,—enough of others, as you will hear, by the Earl of Gloucester.—Now is slain, etc.

Sir Hugh the Bold, the Despenser, a very noble judge, has now been wrongfully sentenced to death in a disgraceful way. Sir Henry, I say this truthfully, the son of the Earl of Leicester, and many others, as you will hear, by the Earl of Gloucester. Now he is slain, etc.

Because they were willing to die, and to maintain peace and right,—the holy martyr will cause them to enjoy his pure conscience,—who is willing to die and to sustain the men of the land,—to accomplish his good desire, for we think he does well.—Now is, etc.

Because they were willing to die to uphold peace and justice, the holy martyr will let them experience his pure conscience, as he is ready to die and support the people of the land to fulfill his good intentions, which we believe is right. —Now is, etc.

Near his body, the good treasure, an heir they found,—the false ribalds, they were so wicked, and those who slew him;—what was much worse, they caused the worthy man to be dismembered,—who knew so well the art of fighting and of holding faith.—Now is, etc.

Near his body, they found the good treasure, an heir—the deceitful scoundrels, they were so evil, and those who killed him;—what was even worse, they had the honorable man dismembered—who knew so well the art of fighting and of keeping faith. —Now is, etc.

Pray all, my sweet friends, to the Son of St. Mary,—that he lead in good life the infant, the powerful heir;—I will not name the scholar, I do not desire any one to mention him,—but for the love of the Saviour, pray for the clergy.—Now is slain, etc.

Pray, all my dear friends, to the Son of St. Mary—that he guides the young heir toward a good life; I won't name the scholar, and I don't want anyone to mention him—but for the love of the Savior, please pray for the clergy. Now is slain, etc.

I cannot find any thing that they did well, neither baron nor earl,—the knights and the esquires are all disgraced,—on account of their loyalty and truth, which is entirely annihilated;—the deceitful man may reign, the fool for his folly.—Now is slain, etc.

I can't find anything they did right, neither baron nor earl—the knights and squires are all disgraced—because their loyalty and honesty are completely destroyed; the dishonest man can rule, the fool for his foolishness.—Now is slain, etc.

Sir Simon, the worthy man, and his company,—are gone in joy up to heaven, in everlasting life.—But Jesus Christ, who placed himself on the cross, and God have care of those,—who are remitted, and detained in hard prison.—Now is slain, etc.

Sir Simon, the respectable man, and his group have joyfully ascended to heaven for eternal life. But Jesus Christ, who crucified himself, and God look after those who are forgiven and held in harsh prison. Now he is slain, etc.

[128]

REIGN OF EDWARD I. 1272–1307.

Henry outlived the defeat of the barons but a very few years. He died on the sixteenth of November, 1272, while his son Edward was occupied in warring against the infidels in the East. Edward was proclaimed king, while absent. A new monarch is generally welcomed with songs of praise; and the following, evidently the work of a zealous opponent of the popular party, seems to have been written before his arrival in England.

Henry lived a few years after the barons' defeat. He died on November 16, 1272, while his son Edward was busy fighting against the infidels in the East. Edward was declared king while he was away. A new king is usually greeted with songs of praise; and the following, clearly written by a devoted opponent of the popular party, seems to have been composed before he returned to England.

THE PRAISE OF THE YOUNG EDWARD.

[MS. Cotton. Vespas. B. XIII. fol. 130 v^o, 13th cent.]

Eaduuardi regis Anglorum me pepulere

King Edward's forces drove me away

Florida gesta loqui, pudor est famosa tacere.

Hic tener ætate dum vixerat in juvenili,

Conflictus plures superavit corde virili.

He overcame many conflicts bravely.

Belliger ut pardus, fragrans dulcedine nardus,

Bellows like a leopard, fragrant with the sweetness of spikenard,

Dum viget Eaduuardus, rutilat novus ecce Ricardus.

Sic gemino flore Britones titulantur honore,

Bella per Eaduuardi similis et probitate Ricardi.

Bella per Eaduuardi, similar to the integrity of Richard.

Belligeri juvenis laudabat Gallia mores;

The young warrior praised Gallic customs;

Ampla manus dantis meritos congessit honores.

Ample hands have gathered worthy honors for the teeth.

[129]

Invida gens cupiens meritas extinguere laudes,

Invidia, a people eager to snuff out deserved praise,

Excogitando novas cœpit contexere fraudes:

Began to devise new tricks:

Anglorum proceres legem fingendo novellam,

The leaders of England creating a new law,

Ubere de regno terram fecere misellam.

Rex pater et patruus cum bina prole reguntur

Rex and his uncle are ruling with two offspring.

Per sibi subjectos, ex quo mala multa sequuntur.

Degener Anglorum gens, quæ servire solebat,

Ordine mutato regem cum prole regebat.

Ordine changed, the king ruled with his offspring.

Conjurat populus fruiturus lege novella;

The people will benefit from the new law;

Fædere mox rupto consurgunt horrida bella.

Fathers soon rise up with terrifying wars after the break.

Dum Leycestrensem comitem sibi plebs sociavit,

Intestina sibi dispendia concumulavit.

He accumulated personal losses.

In regem proprium gens irruit impia, natum

In the city, the wicked crowd attacks the king's son.

Cum patre et patruo captivat, mox dominatum

Consequitur, gaudent victores, corda tumescunt.

Victors rejoice; hearts swell.

Effugit Eaduardus, statim nova prælia crescunt.

Effugit Eaduardus, and immediately new battles arise.

Convocat auxilium, solidantur fædera, crevit

Call for help, strengthen alliances, grew

Turma ducis, delusa cohors sua crimina flevit.

Turma ducis, feeling defeated, wept for the sins of her troop.

Concurrunt partes, quatiuntur tela, vigore

The parts shake with strength.

[130]

/Militis Eaduuardi madidantur rura cruore.

The fields of Edward's soldiers are soaked in blood.

Occidit ense Comes, proceres mucrone necantur;

Sic vincunt victi, victores exsuperantur.

Thus the defeated conquer, the victors are surpassed.

Regno pene suo spoliatus seditione,

Regno quasi suo spogliato da sedizione,

Victrices turmas miro superavit agone.

Victorious, she surpassed the teams.

Ad regimen regni patrem stirps clara revexit,

Nequiter ablatum quod longo tempore rexit.

Nequiter taken away, which ruled for a long time.

Plebs devicta fremit, iterumque potentibus unit

Plebs, defeated, roars and unites once again against the powerful.

Turmas belligeras, dape, telis, oppida munit.

Turmas are warring, they fight with weapons, and they strengthen cities.

Insula per proceres vastatur mox Eliensis.

Insula is soon devastated by the leaders of Ely.

Urbs regni nostri capitanea Londoniensis

Capital city of our kingdom: London

Per quosdam capitur, quatitur certamine diro;

Sed debellantur hæc omnia robore miro.

Pax optata redit, conduntur tela, nitescunt

Nubila quæ fuerant, Anglorum gaudia crescunt.

Nubila quae fuerant, Anglorum gaudia crescunt.

Impiger Eaduuardus devitans otia, signum

Eager Edward avoiding leisure, sign

Mox crucis assumpsit, cupiens exsolvere dignum

Obsequium Christo, qui se liberavit ab isto

Obsequium Christ to those who freed themselves from this

[131]

Turbine bellorum; sequitur pia turba virorum.

Turbine bellorum; a faithful crowd of men follows.

Francorum regis germanus rex Siculorum

King of the Sicilians

Innumeros populos ad regnum Tuniciorum

Many people to the kingdom of Tunisia

Duxerat, ut vetitum potuit rehabere tributum,

Agminibus cunctis dicens iter hoc fore tutum

In terram sanctam; cruce plebs signata dolebat,

In the holy land; the people marked by the cross were grieving,

Dum sua vota male jam commutata videbat.

Eaduuardus sequitur credens bellare potenter

Edward follows believing he fights powerfully

Cum Sarracenis; gentilis rex sapienter

With the Saracens; the wise king

Prælia devitans, solvit quodcunque petebat.

Avoiding conflict, he got what he wanted.

Rex Lodowicus obit cum prima prole, dolebat

Rex Lodowicus passed away with his firstborn, lamenting.

Gallia, rex Karolus remeat, turmasque reduxit,

Gallia, King Charles returns, and he brought back the troops,

Anglos cum Siculis, Britonum plebs anxia luxit.

Anglos with Sicilians, the anxious people of Britain mourned.

Vota crucis Christi Siculorum rex male frangit,

Vota crucis Christi Siculorum rex malamente frangit,

Et sua delusus populus discrimina plangit.

Applicat in portu Trapennæ, mox borialis

Turbo quatit puppes, populus perit innumeralis,

Mergitur æs totum, salvatur et Anglica classis

Munere divino, quod non periit valor assis.

Munere divino, which has not lost the value of a penny.

[132]

Rex prodire negat, renuens sua solvere vota.

Rex refuses to come forward, hesitating to fulfill his promises.

Dux pius Anglorum similis et sua concio tota

Puppes ascendit, mare transmeat, ad loca tendit

Puppies climb, cross the sea, and head to the places.

Gentibus obsessa, longævo turbine pressa.

Besieged by nations, pressed by ancient turmoil.

Accon respirat de tanto milite gaudens,

Accon breathes with joy from so many soldiers,

Atque sepulta diu psallit nova cantica plaudens.

At last, buried for a long time, she sings new songs, celebrating.

Soldanus fremuit, procerem cogitando necare,

Soldanus raged, plotting to kill the nobleman,

Quem per carnificem dirum fecit jugulare.

Hic assessinus Veteris de Monte ferebat

Nuncia conficta, quæ falso conficiebat;

Conflicted announcement, which was false;

Ingreditur thalamos præludens hostia, cultro

The victim enters the bedroom, armed with a knife.

Vulnera vulneribus impressit; strenuus ultro

Vulnerable wounds inflicted; strong attack

Restitit Eaduuardus, tortorem robore stravit,

Restitit Edward, defeated the strong torturer,

Quem telo proprio condigna morte necavit.

Et quia condignum Christus famulum sibi novit,

Illius plagas sacro medicamine fovit.

He healed the wounds with sacred medicine.

Expliciunt versus secundum Thomam de Wyta compositi de domino Eadwardo Angliæ rege illustrissimo.

Here ends the verses composed about the most illustrious King Edward of England according to Thomas de Wyta.

Translation.—The flourishing deeds of Edward King of the English oblige me to talk, for it is shameful to let pass famous actions in silence. He, while yet in his tender youth, went through many conflicts with a manly heart. Warlike as a pard, fragrant with sweetness like spikenard, whilst Edward is in his vigour, behold he shines like a new Richard. Thus the Britons have a double claim to honour, by the wars of Edward equally and by the valour of Richard. France praised the manners of the warlike youth; the ample hand of the giver amassed merited honours. The envious people desiring to extinguish his merited praise, began to weave new plots in their mind: the English nobles, by inventing a new law, made a wretched land of a rich kingdom. The king his father, and his uncle, with their two children, are governed by their subjects, out of which many evils follow. The degenerate race of the English, which used to serve, inverting the order of things, ruled over the king and his children. The people conspires, in order to enjoy a new law; soon after, the league being broken, horrid wars arise. While the populace associated with itself the Earl of Leicester, it accumulated for itself internal exhaustion. The impious people attacks its own king, makes captive the son with his father and uncle, next seizes upon the government; the victors rejoice, their hearts swell. Edward escapes, and immediately new battles follow. He calls together assistance, leagues are established, the army of the leader increased, the deluded troop laments its crimes. The parties meet; weapons are clashed; the fields are moistened with blood by the vigour of the soldier Edward. The Earl is slain by the sword; the barons are put to death with the weapon’s point; thus the vanquished conquer, and the conquerors are overcome. Although by sedition almost robbed of his own kingdom, he overcame the conquering legions by a wonderful effort. The noble offspring carried back his father to the government of the kingdom, wickedly wrested from him, which he had long ruled. The conquered populace roars, and again joins its warlike squadrons to the barons; fortifies towns with provisions and weapons. Soon after the isle of Ely is ravaged by the popular leaders. London, the capital city of our kingdom, is occupied by some, and is shaken with fearful strife; but all these difficulties are conquered with wonderful strength. Peace, wished for, returns; the arms are laid by; clouds have given place to sunshine; the joys of the English increase. The active Edward, flying from idleness, next took up the sign of the cross, desirous of performing a worthy service to Christ, who had delivered him from this whirlwind of wars; a pious troop of men follows. The King of Sicily, brother of the King of France, had conducted a vast host to the kingdom of Tunis, that he might recover the tribute which had been refused, saying that this would be a safe way for the whole army to the Holy Land; the people which was signed with the cross lamented to see its object thus unpropitiously changed. Edward follows in the belief that there will be powerful fighting with the Saracens; but the Gentile King wisely avoiding battle, paid whatever he asked. King Louis dies with his eldest son; France lamented; King Charles returns, and brings back the troops, the English with the Sicilians; the anxious Britons wept. The King of Sicily wickedly broke his vow of crusading, and the people, deceived, lamented his changing. He arrives at the port of Trapeni; soon a whirlwind from the north strikes the fleet; multitudes of people perish; all the money is sunk; but the English fleet is providentially saved, without losing the value of a farthing. The king refuses to proceed, or to perform his vow. The pious leader of the English and all his company alike embark, pass the sea, and make for the places which were besieged by the Gentiles, pressed under a long lasting storm. Acre takes breath, rejoicing in such a soldier, and rises as it were from the grave to sing new songs of praise. The Soldan was enraged, and thought to slay the noble leader, whom he caused to be stabbed by a detestable butcher. This assassin brought pretended messages from the Old Man of the Mountain, which were but false pretences; he enters the chamber and shuts the door; with a knife he adds wound upon wound; but Edward, on the other hand, resisted strenuously; with his strength he laid prostrate the murderer, whom he slew with a merited death by his own weapon. And because Christ knew that his servant was worthy, he healed his wounds with a sacred medicine.

Translation.—The impressive actions of Edward, King of the English, compel me to speak, for it is disgraceful to let notable deeds go unrecognized. In his youth, he faced many challenges with courage. Fierce as a leopard, sweet-smelling like spikenard, while Edward is in his prime, he stands out like a new Richard. Thus, the Britons have a dual reason for pride, thanks to Edward's battles and Richard's bravery. France praised the youth's noble character; the generosity of the giver earned him deserved honors. The jealous sought to undermine his rightful acclaim, beginning to concoct new schemes. The English nobles, by creating a new law, transformed a prosperous kingdom into a miserable one. The king, his father, and his uncle, along with their children, found themselves at the mercy of their subjects, leading to many troubles. The once-servant English, in a dramatic reversal, began to rule over the king and his children. The people conspired to enjoy a new law; soon, when the alliance broke, dreadful wars erupted. While the people joined forces with the Earl of Leicester, they brought about their own internal ruin. The wicked populace attacked their own king, capturing his son along with his father and uncle, then seizing control; the victors rejoiced, swelling with pride. Edward escaped, and new battles quickly ensued. He called for help, alliances formed, the leader's army grew, and the deceived troops regretted their actions. The opposing forces met; weapons clashed; the ground soaked with blood from Edward's fierce soldiers. The Earl fell to the sword; barons were slain at the point of a weapon; thus the vanquished triumphed, and the victors were defeated. Even though nearly stripped of his kingdom by sedition, he astonishingly overcame the conquerors. The noble heir restored his father to the throne, which had been unjustly taken from him, where he had long reigned. The subdued populace roared, reuniting its warrior bands with the barons; they fortified their towns with supplies and arms. Soon after, the isle of Ely was devastated by the popular leaders. London, our kingdom's capital, was taken by some, and it was shaken by violent strife; but all these challenges were overcome with remarkable strength. The longed-for peace returned; weapons were laid down; clouds gave way to sunshine; the English rejoiced. The active Edward, eager to avoid idleness, took up the cross, wishing to perform a noble service for Christ, who had saved him from this storm of wars; a devout group of men followed him. The King of Sicily, brother of the King of France, had led a large army to Tunis to reclaim the tribute that was denied, claiming this would make the journey to the Holy Land safer for the army; the people marked with the cross mourned to see their goal so sadly altered. Edward followed, believing there would be fierce fighting with the Saracens; but the Gentile King cleverly avoided battle and paid whatever was asked. King Louis died along with his eldest son; France grieved; King Charles returned with the troops, the English with the Sicilians; the worried Britons wept. The King of Sicily wickedly broke his vow to crusade, and the deceived people lamented his change. He reached the port of Trapeni; soon, a north wind struck the fleet; many people perished; all the treasure was lost; yet the English fleet was miraculously saved, without losing a single penny. The king refused to continue or fulfill his vow. The devout English leader and all his company boarded their ships, crossed the sea, and headed to the areas besieged by the Gentiles, battered by a prolonged storm. Acre breathed a sigh of relief, rejoicing in such a soldier, and seemed to rise from the dead to sing new songs of praise. The Soldan was furious and plotted to kill the noble leader, having him stabbed by a wicked assassin. This killer brought false messages from the Old Man of the Mountain, which were mere ruses; he entered the chamber and locked the door; with a knife, he inflicted wound after wound; but Edward fought back valiantly; using his strength, he took down his attacker, whom he killed with a fitting death by his own weapon. And because Christ knew that his servant was worthy, he healed his wounds with a sacred remedy.

[133]

Popular dissatisfaction may be traced throughout Edward’s reign, we may venture to say from the day in which he mounted the throne. The following song seems to have been popular soon after his accession; and it is written in Latin and Anglo-Norman, in order that it might be sung more generally. In the manuscript, each stanza of the Latin is followed by the corresponding stanza in Anglo-Norman. Between the Latin lines of the first stanza is left space apparently for music.

Popular dissatisfaction can be seen throughout Edward's reign, and we can say it started from the day he took the throne. The following song appears to have been popular shortly after his accession, and it is written in Latin and Anglo-Norman to allow for wider singing. In the manuscript, each stanza in Latin is followed by the matching stanza in Anglo-Norman. Between the Latin lines of the first stanza, there is space that seems to be designated for music.

A SONG ON THE TIMES.

[From MS. Harl. 746, fol. 103 v^o, of the beginning of the reign of Edw. I.]

Vulneratur karitas, amor ægrotatur:

Love is wounded, affection is sick:

Regnat et perfidia, livor generatur.

Reign and treachery breed envy.

Fraus primatum optinet, pax subpeditatur;

Women gain the lead, peace follows;

Fides vincta carcere nimis desolatur.

Hope locked in prison feels too lonely.

In præsenti tempore non valet scriptura;

In the present time, writing is not valid;

Sed sopita veluti latent legis jura,

Amur gist en maladie, charité est nafré;

Amur is in illness, charity is necessary;

Ore regne tricherie, hayne est engendré.

Boidie ad seignurie, pes est mise suz pé;

Boidie and governance, peace is placed beneath the feet;

Fei n’ad ki lui guie, en prisun est lié.

Fei doesn't want him to return, he's trapped in prison.

Ne lerray ke ne vus die, ne vaut ore escripture;

Mès cum fust endormie e tapist dreiture,

[134]

Et nephandi generis excæcata cura

And the care of a cursed kind

Nullo sensu prævio formidat futura.

No sense in fearing the future.

Resistentes subruunt iniquitatis nati;

Resistant born of injustice;

Perit pax ecclesiæ, regnant et elati.

Perit pax ecclesiae, regnant et elati.

Hoc silendo sustinent improbi prælati,

The wicked leaders sustain by silence,

Mortem pro justitia recusantes pati.

Die for justice instead.

Strata pace penitus, amor refrigescit;

Strata pace deep down, love cools;

Tota tellus Angliæ mærore madescit,

The whole of England is soaked in sorrow,

Omnisque dilectio dulcis evanescit:

All love fades away.

Cuncti consolatium quærunt quo quiescit.

Everyone seeks comfort where it rests.

De la gent haye avugle est la cure,

Ke el ne dute mie venjance à venir dure.

Les contre-estanz abatent li fiz de felonie;

Les contre-estanz abattent les fils de félonie;

Lors perit seinte eglise, quant orgoil la mestrie.

Ceo sustenent li prelaz ki s’i ne peinent mie,

Pur dreiture sustenir nolent perdre vie.

Pes est acravanté e amur refreidie;

La terre est desconforté e de plur enmoistie,

Amur et amisté tut est anentie:

Amor y amistad siempre son eternos:

N’i ad nul ki ne quert confort et aye.

N’is there anyone who doesn’t seek comfort and help.

[135]

Patre carent parvuli pupilli plangentes,

Parents of crying orphans,

Atque matre orphani fame jam deflentes;

At the same time, the orphan mother was already mourning due to hunger;

Qui in primis penitus fuerunt potentes,

Nunc subcumbunt gladio, plorant et parentes.

Nunc they fall to the sword, crying, and the parents.

Ecce pravi pueri pauperes prædantur;

Look, poor wayward boys are stealing;

Ecce donis divites dolose ditantur;

Behold, the rich are deceitfully enriched;

Omnes pene proceres mala machinantur;

Almost all leaders plot evil;

Insani satellites livore lætantur.

Human satellites are thriving.

Ecce viri confluunt undique raptores;

Here come the raiders from all sides;

Ecce pacis pereunt legisque latores;

Behold, the messengers of peace and law perish;

Asez i ad des orphanins grant doel demenanz,

Ke lur parenz sunt mis à fins, dunt il en sunt dolenz,

Cil ki en comencent furent mult pussanz,

Cil qui en commençant furent très puissants,

Sunt suzmis à le espeye, e plorent li parenz.

Li enfanz felons s’en vunt la povere gent preer;

Li riches à tort enrichiz sunt de autri aver;

A peine i ad haute home ki cesse mal penser;

A peine I had a high home that stopped thinking badly;

De hayne sunt haitez li felons esquier.

De tote parz venent li bers ravisanz;

De tote parz venent les oiseaux en chantant;

Ore perissent de pes e de la ley li sustenanz;

[136]

Dogmata despiciunt truces hii tortores,

Dogmas are despised by these cruel torturers,

Et prodesse nequeunt sancti confessores.

And the holy confessors cannot help.

Hii converti respuunt virtute sermonum,

Hii convert responses with the power of words,

Neque curam capiunt de vita vironum;

Omnes simul rapiunt, ut mos est prædonum.

Omnes together grab, as is the custom of robbers.

Hiis vindictam ingere, Deus ultionum!

God of vengeance, unleash your wrath!

Enseignement refusent ces cruels tormentanz,

Teaching rejects these cruel torments,

Espleyt ne poent fere cil ki vunt prechanz.

Espleyt nor point very much at those who are talking.

Si il se ne volent amender pur dit ne pur fesance,

Si ils ne veulent se corriger par le dire ni par l'action,

Mès pur tuer quant ont poer ben ont la voillance;

Mès pur tuer quand on peut bien on a la volonté;

Trestuz en funt ravine, de Deu n’en ont dotance.

Trestuz in the fun ravine, God hasn't abandoned them.

Cels metez à declin, sire Deu de venjance!

Translation.—Charity is wounded, love is sick; perfidy reigns, and malice is engendered. The fraud of the rulers prevails, peace is trodden under foot; faith fettered in prison is very desolate.—At present, a writing is of no use; but right and law lie as it were asleep, and the care of the wicked race is blind, it has not sufficient foresight to fear the future.—The sons of iniquity crush those who resist; the peace of the church perishes, and the proud reign. The wicked prelates support this state of things by their supineness, for they refuse to suffer death for justice.—Peace being altogether overthrown, love is cooled; all the land of England is moist with weeping, and all friendship and kindness has disappeared; all seek consolation and quiet.—The little orphans lament the loss of their father, and, deprived of their mother, they sorrow in the midst of hunger; they who at first were very powerful, now fall by the sword, and their parents weep.—Lo! wicked children rob the poor; lo! the wealth of the rich is increased by exacting gifts; almost all the nobles spend their time in contriving evil; the mad esquires delight in malice.—Lo! the rapacious men appear on every side; lo! the supporters of peace and justice perish; these cruel butchers despise doctrine, and the holy preachers have no effect.—These men will not be amended by the force of sermons; nor do they make any account of the lives of men; they all plunder together, like robbers. Take vengeance upon them, O God of vengeance.

Translation.—Charity is hurt, love is suffering; betrayal dominates, and negativity is growing. The deception of the rulers is strong, peace is being trampled; faith, kept in chains, is very desolate.—Right now, writing is of no use; but right and law seem to be asleep, and the wicked are blindly unconcerned, lacking the insight to fear what’s to come.—The children of sin crush those who stand against them; the peace of the church is gone, and the arrogant are in control. The corrupt leaders enable this situation by their complacency, as they refuse to endure sacrifice for justice.—With peace entirely destroyed, love has grown cold; the whole land of England is soaked with tears, and all friendship and kindness have vanished; everyone is seeking solace and calm.—The little orphans mourn their father's loss, and, without their mother, they grieve in hunger; those who once were mighty now fall by the sword, and their parents weep.—Look! Wicked children rob the poor; look! The wealth of the rich increases by demanding gifts; almost all the nobles are consumed with plotting evil; the reckless knights revel in malice.—Look! Greedy men are everywhere; look! The champions of peace and justice are dying; these cruel oppressors disregard doctrine, and the holy preachers have no impact.—These men won't change from sermons; they don’t care about human lives; they all steal together, like thieves. Take vengeance on them, O God of vengeance.

One of the legacies which St. Louis left to Christendom was the number of new orders of monks which had been created during his reign and by his encouragement. They soon spread from France into England; but they were very far from being popular in either country, and were the constant butt of the gibes and jokes of the poets. The following is a bitter satire upon the different orders of monks in England in the reign of Edward I. The idea of caricaturing them by feigning one order which should unite the different characteristic vices of all the others, was not new.

One of the legacies that St. Louis left to Christendom was the number of new monastic orders that were established during his reign and with his support. They quickly spread from France to England; however, they were far from popular in either country and were often the target of mocking jokes from poets. The following is a harsh satire on the various monastic orders in England during the reign of Edward I. The concept of parodying them by inventing a single order that combined the various vices of all the others was not original.

[137]

THE ORDER OF FAIR-EASE.

[MS. Harl. No. 2253, fol. 121 r^o. Reign of Ed. II.]

Qui vodra à moi entendre,

Who wants to hear me,

Oyr purra e aprendre

Our culture and learning

L’estoyre de un Ordre novel,

The story of a new Order,

Qe mout est delitous e bel:

Je le vus dirroi come l’ay apris

Des freres de mon pays.

Brothers from my country.

L’Ordre est si foundé à droit,

Qe de tous ordres un point estroit,

N’i ad ordre en cest mound

N’i ad ordre en cet mound

Dont si n’i ad ascun point. 10

Le noun de l’Ordre vus vueil dyre,

Qe um ne me pust blamer de lire;

Qy oyr velt si se teyse,

C’est le Ordre de Bel-Eyse.

It's the Order of Bel-Eyse.

De l’Ordre vus dirroi la sonme;

Quar en l’Ordre est meint prodhonme,

E meinte bele e bone dame.

En cel Ordre sunt sanz blame

Esquiers, vadletz, e serjauntz;

Squires, pages, and sergeants;

[138]

Mès à ribaldz e à pesauntz 20

Est l’Ordre del tot defendu,

Is the Order totally defended,

Qe jà nul ne soit rescu.

Quar il frount à l’Ordre hounte.

Quant rybaud ou vyleyn mounte

Quant rybaud or vyleyn mounts

En hautesse ou baylie,

In nobility or authority,

Là oû il puet aver mestrie,

Là où il peut avoir maîtrise,

N’i ad plus de mesure en eux

Qe al le luop qe devoure aigneux.

De cele gent lerroi ataunt,

E de le Ordre dirroi avaunt. 30

En cel Ordre dount je vus dy,

Est primes issi estably,

Que ceux qe à l’Ordre serrount,

Que ceux qui seront à l'Ordre,

De Sympringham averount

The Sympringham account

Un point, qe bien pleysant serra,

Come l’abbeie de Sympringham a,

Come the abbey of Sympringham has,

Freres e sueres ensemble;

Brothers and sisters together;

C’est bon Ordre, come me semble.

C’est bon Ordre, comme il me semble.

Mès de tant ert changié, pur veyr,

Q’à Sympringham doit aver 40

Q’à Sympringham must have 40

[139]

Entre les freres e les sorours,

Qe desplest à plusours,

Ce fut déplaisant pour plusieurs,

Fossés e murs de haute teyse;

Fossés et murs de haute terre;

Mès en cet Ordre de Bel-Eyse

Ne doit fossé ne mur aver,

Ne nul autre destourber,

No other disturbance,

Qe les freres à lur pleysyr

Qe les frères à leur plaisir

Ne pussent à lor sueres venyr,

E qu’il n’eit point de chalaunge.

Jà n’i avera ne lyn ne launge 50

Entre eux, e si le peil y a,

Jà pur ce ne remeindra.

I’ll just deal with it.

De yleoque est ensi purveu,

Qe cil q’à l’Ordre serrount rendu,

De l’abbé deyvent bien estre:

De l’abbé deyvent bien être:

E ce comaund nostre mestre,

As our master commands,

Pur bien manger e à talent

Treis foiz le jour, e plus sovent.

Treis times a day, and more often.

E s’il le font pur compagnye,

Le Ordre pur ce ne remeindra mie. 60

De Beverleye ont un point treit,

[140]

Qe serra tenu bien e dreit,

Pur beyvre bien à mangier,

Pour bien manger,

E pus après desqu’à soper;

E après al collacioun,

And after the gathering,

Deit chescun aver un copoun

Each one should have a coupon.

De chandelle long desqu’al coute,

De chandelle long desqu’al coûte,

E tant come remeindra goute

E tant comme remeindra goût

De la chandeille à arder

From the candle to burn

Deivent les freres à beyvre ser. 70

Deivent les frères à Beyvre ser. 70

Un point unt tret de Hospitlers,

Qe sunt mult corteis chevalers,

There are many courteous knights,

E ount robes bien avenauntz,

E count robes look nice,

Longes desqu’al pié traynantz,

Longes desqu’al pied traînant,

Soudlers e chausés bien séantz,

Soldiers and well-dressed shoes,

E gros palefrois bien amblantz;

Si deyvent en nostre Ordre aver

Les freres e sueres, pur veyr.

Les frères et sœurs, pour voir.

De Chanoynes ont un point pris,

Qu’en l’Ordre ert bien assis; 80

Qu’en l’Ordre est bien établi; 80

Quar chanoygnes pur grant peyne

Quar changes per great pain

Mangent en la symeygne

Mange en la symeygne

[141]

Char en le refreitour treis jours;

Auxi deyvent nos sorours

Auxi stop our sisters

E nos freres chescun jour

And our brothers each day

Char mangier en refreitour,

Char manger en recharge,

Fors le vendredi soulement,

Only for Friday,

E le samadi ensement.

E si issint avenist

Q’al samadi hoste fust, 90

E l’em ne ust plenté de pesshon,

L’estor qe fust en la mesoun

Purreint il par congié prendre,

Taking leave,

Jà l’Ordre ne serra le meindre.

Un point ont tret de Moyne Neirs,

Que volenters beyvent, pur veyrs,

What volunteers want, for sure,

E sount cheschun jour yvre,

Quar ne sevent autre vivre;

Live free or die.

Mès il le fount pur compagnie,

Mès ils le font pour compagnie,

E ne mie pur glotonie. 100

E ne mie pur gluttony.

Auxi est il purveu

Auxi is he provided.

Que chescun frere soit enbu,

Que chaque frère soit en bonne santé,

De jour en jour tot adès

Devant manger e après.

Before eating and after.

[142]

E si il avenist ensi

Qe à frere venist amy,

Come here, brother.

Dount se deyvent ensorter

Don't get distracted

Pur les freres solacer,

For the brother's comfort,

Qui savera bien juer le seyr;

Ce vus di-je de veir, 110

Ce vus di-je de veir,

Yl dormira grant matinée,

He will sleep a lot tomorrow morning,

Desque la male fumée

From the male smoke

Seit de la teste issue,

Since the test results,

Pur grant peril de la vewe.

Des Chanoygnes Seculers,

Qe dames servent volenters,

The ladies serve voluntarily,

Ont nos mestres un point treit,

E vueillent qe cel point seit

Bien tenuz e bien uséez;

Well maintained and well used;

Quar c’est le point, bien sachez, 120

Que pluz ad en l’Ordre mester,

Pur les freres solacer.

For the brothers' comfort.

Si est, sur eschumygement,

Comaundé molt estroitement,

Comande very strictly,

Que chescun frere à sa sorour

Deit fere le giw d’amour

Deus fera le jeu d'amour

Devant matines adescement,

Front morning awakening,

[143]

E après matines ensement;

And after morning prayers;

E s’il le fet avant son departyr

Troiz foiz à soun pleysyr, 130

Troiz fois à son plaisir, 130

Jà le frere blame ne avera,

Ne le Ordre enpeyré serra.

The order will be restored.

Gris Moignes sunt dure gent,

Gris Moignes are tough people,

E de lur ordre nequedent

E de lur order nequedent

Vueillent nos mestres pur grever

Want our masters to strike

L’Ordre un des lur poyntz aver;

E si n’est geres corteis,—

E si n’est gérés courtis,—

Quar à matines vont sanz breys.

Quar à matines vont sans briser.

Auxi deyvent nos freres fere,

Auxi divert our brothers' brother,

Pur estre prest à lur affere. 140

E quant il fount nul oreysoun,

Si deyvent estre à genulloun,

Si doit être à genoux,

Pur aver greindre devocioun

For greater devotion

A fere lur executioun.

A fair trial execution.

E ou un seyn sonnent santz plus,

C’est lur ordre e lur us:—

Mès nos freres pur doubler,

But our brothers to double,

Ou deus seynz deyvent soner.

Or God, without delay.

De taunt est nostre Ordre dyvers,

[144]

Qe no sueres deyvent envers 150

Gysyr e orer countre-mount,

Gysyr in the neighboring area,

Par grant devocioun le fount.

By grant devotion, the source.

Issi pernent en pacience,

Stay patient,

C’est point de l’Ordre de Cilence;

Chaichons est bon ordre, sanz faile,

Chaichons is a good order, without fail,

N’est nul des autres qe taunt vayle;—

Pur ce vueillent ascun point trere

De cel ordre à nostre affere.

Chescun est en sa celle enclos,

Chescun is locked in his cell,

Pur estre soul en repos; 160

Pour your soul at rest;

Auxi deyvent nos freres estre,

Auxi deyvent nos freres être,

Si doit chescun à sa fenestre

Del herber aver pur solas,

E sa suere entre ces bras,

E estre enclos privément,

To be privately enclosed,

Pur survenue de la gent.

Pure emergence of kindness.

Ne devomz pas entreoublier,

Ne devomz pas oublier,

Si nostre ordre deit durer,

If our order should last,

Les Frere Menours à nul suer,

Qe Dieu servent de bon cuer; 170

Qe Dieu serves with a good heart; 170

Si devomz ascun point aver

[145]

De lur ordre, pur mieux valer.

Lur ordre est fondé en poverte,

Lur order is based on poverty,

Pur quei yl vont la voie apierte

En ciel tot plenerement;

In the open sky;

Si vus dirroi bien coment

Si vous dirai bien comment

Yl querent poverte tot dis;

Yl wants to know everything;

Quaunt il vont par le pays,

Al chief baroun ou chivaler

The chief baron or knight

Se lerrount il herberger, 180

Ou à chief persone ou prestre,

Là ou il purrount acese estre;

Là où il pourrait accéder à l'être;

Mès par Seint Piere de Ronme,

Ne se herbigerount ou povre honme,—

Taunt come plus riches serrount,

Taunt comes with added riches,

Ostiel plustost demanderount.

Ostiel wants to ask.

Ne ne deyvent nos freres fere

Ostiel, ne autre lyu quere,

Ostiel, in another place,

Fors là ou il sevent plenté,

E là deyvent en charité 190

E là deyvent en charité

Char mangier e ce qu’il ount,

Auxi come les Menours fount.

Auxi come les Menours found.

[146]

Pus qe avomz des menours,

Auxi averomz des Prechours;

Ne vont come les autres nuyz péez

Eynz vont precher tot chaucéez,

Eynz will preach all day,

E s’il avient ascune feez

And if it happens sometimes

Qu’il seient malades as piés,

Qu’ils aient mal aux pieds,

Yl purrount, s’il ount talent,

Your parents, if they have talent,

Chevalcher tot plenerement 200

Chevalcher to fullness 200

Tote la jornée entière.

Take the whole day.

Mès tot en autre manere

But in another way

Deyvent nos freres fere,

Deyvent my brothers.

Quant il prechent par la terre;

Car il deyvent tot adès

Car il devient trop à présent

Tot dis chevalcher loinz e près:

E quant il fount nul sermoun,

Si deyvent estre dedenz mesoun.

If they must be inside.

E tote foiz après manger

E-tot t'es fatigué après manger

Deyvent il de dreit precher; 210

Deyvent it the right preacher; 210

Quar meint honme est de tiele manere,

Qu’il ad le cuer pluz dur qe piere,

Qu’il a le cœur plus dur que pierre,

Mès quant il avera ankes bu

Tost avera le Ordre entendu,

Tost had the Order heard,

[147]

E les cuers serront enmoistez,

The hearts will be moist,

De plus leger serrount oyez,

De plus léger seront oyez,

Qe à l’Ordre se rendrount

They will go to the Order.

Quant le sermon oy averont.

When they hear the sermon.

Ensi est nostre ordre foundé,

This is our established order,

E si ount nos freres en pensée, 220

Qe chescun counté doit aver

Chaque comté doit avoir

Un abbé, qe eit poer

Un abbé, que êt poer

A receyvre sueres e freres,

A receiver protects brothers,

E fere e tenyr ordres pleneres,

E qe les pointz seient tenuz

Qe nos mestres ount purveuz.

Que nos mestres ount purveuz.

Un provyncial en la terre

A provincial in the land

Doit aler e enquere,

Do it quickly and inquire,

Pur saver qy l’Ordre tendra.

Pur saver que l’Ordre tendra.

E cely qe le enfreindra, 230

Serra privément chastié,

Privately punished Serra,

E de son meffet reprové.

And his bad deed condemned.

E ceux qe serront trovez

E ceux que seront trouvés

Qe l’Ordre averount bien usez,

They have used the Order well,

Si deyvent pur lur humilité

If it becomes pure humility

[148]

Estre mis en digneté,

Estre my dignity,

E serrount abbés ou priours

And abbots or priors

A tenyr l’Ordre en honeurs.

A ten-year order of honors.

Issi fount les Augustyns,

Issi found the Augustins,

Qe tant sevent de devyns; 240

Qe tant seven of devyns; 240

Par tot enquergent pleynement

By all means, ask away.

Qy tienent l’Ordre lealment,

They uphold the Order faithfully,

E ceux qe l’Ordre tendrount

And those that the Order will reach

Par tot loé serrount.

Atant fine nostre Ordre,

Keep our order in check,

Q’à touz bonz ordres se acorde,

E c’est l’Ordre de Bel-Eyse,

It's the Order of Bel-Eyse,

Qe à plusours trobien pleyse!

Que à plusieurs trop bien plaît!

Translation.—He who will listen to me, may hear and learn the history of a new Order, which is very pleasant and beautiful: I will tell it you as I have learnt it from the brethren of my country. The Order is so cleverly founded, that it takes a point from all the other orders; there is not an order in this world, of which there is not there some one point. The name of the Order I will tell you, that I may not be blamed for what I read; he who will hear, let him be silent, it is the Order of Fair-Ease. Of this Order I will tell you the sum; for in the order is many a worthy fellow, and many a fair and good dame. In this Order there are without blame, esquires, valets, and serjeants; but to ribalds and to peasants the Order is entirely forbidden, so that no one may be received into it. For they would bring disgrace upon the Order. When ribald or vilein mounts to high place or office, there where he can have power, there is no more moderation in them than in the wolf which devours lambs. Of such people I will say no more, but I will go on to talk about the Order.

Translation.—If you listen to me, you will hear and learn about the history of a new Order that is quite enjoyable and beautiful: I will share it as I've learned from my fellow members of my community. The Order is so cleverly established that it takes inspiration from all the other orders; there’s not a single order in this world that doesn’t have at least one aspect present. I will reveal the name of the Order so that I may not be criticized for what I recount; whoever is willing to listen should remain quiet, for it is the Order of Fair-Ease. I will summarize this Order for you; it includes many worthy individuals and many fair and good women. In this Order, there are honorable knights, attendants, and sergeants without reproach; however, the Order is strictly off-limits to unruly people and peasants, so that no one may be admitted who would tarnish its reputation. For they would bring shame upon the Order. When a rogue or a peasant rises to a high position or office, where they can exert influence, there is no restraint in them, just like a wolf that preys on lambs. I won’t say more about such individuals, and I will continue discussing the Order.

In this Order of which I tell you, it is first ordained thus, that those who shall belong to the Order, shall have one point of Sempringham, which will be very agreeable, as the Abbey of Sempringham has, brothers and sisters together; it is a good Order, as it seems to me. But so far, in truth, it is changed, that at Sempringham there must be between the brothers and the sisters (a thing which displeases many,) ditches and walls of high measure; but in this Order of Fair-Ease there must be neither ditch nor wall, nor any other impediment, to hinder the brethren at their pleasure from visiting the sisters, nor shall there be any watch-word. Their intimacy shall neither be separated by linen nor wool, or even by their very skins. From thence also it is provided, that they who shall enter the Order, must be well entertained by the abbot: and this our master commands, to eat well and plentifully three times a day, and oftener. And if they do it for company, the Order on that account shall not be the worse.

In this Order I’m talking about, it’s first established that those who join the Order will have a connection to Sempringham, which will be quite pleasing, as the Abbey of Sempringham has both brothers and sisters together; it’s a good Order, in my opinion. However, it has changed to the point where there must be ditches and high walls separating the brothers from the sisters at Sempringham (which many find displeasing); but in this Fair-Ease Order, there shall be no ditches, walls, or any other barriers preventing the brothers from visiting the sisters whenever they wish, and there won’t be any secret signals. Their closeness won’t be restricted by fabric or even by their skin. Additionally, it is stipulated that newcomers to the Order must be well taken care of by the abbot: and our master requires them to eat well and plentifully three times a day, or even more often. And if they dine together, that won’t make the Order any less valued.

Of Beverley they have taken a point, which shall be kept well and accurately, to drink well at their meat, and then afterwards until supper; and afterwards at the collation, each must have a piece of candle as long as the arm below the elbow, and as long as there shall remain a morsel of the candle to burn, the brethren must continue their drinking.

Of Beverley, they've made it a rule to drink well during meals and then continue until supper. After that, during the snack time, each person must have a piece of candle that’s as long as their forearm from below the elbow, and as long as there's a bit of the candle left to burn, the group must keep drinking.

A point they have taken from the Hospitallers, who are very courteous knights, and have very becoming robes, so long that they drag at their feet; shoes and breeches which fit elegantly, and great palfreys that amble well; so in our Order, in truth, the brethren and sisters must have them.

A point they’ve taken from the Hospitallers, who are very courteous knights and wear impressive robes that trail on the ground; they have well-fitting shoes and pants, along with fine horses that move gracefully. So in our Order, the brothers and sisters truly must have these as well.

Of the Canons they have taken a point, which will agree well with the Order; for the canons, for great pain, eat in the refectory flesh three days in the week; so must our sisters and our brethren eat flesh in the refectory every day, except only Friday, and likewise Saturday. And if it so happen that there be a fast on the Saturday, and they have not plenty of fish, they may have leave to take what provisions are in the house; the Order will be none the worse for it.

Of the Canons, they've decided on a guideline that aligns well with the Order; the canons, due to their strict rules, eat meat in the dining hall three days a week. Our sisters and brothers should eat meat in the dining hall every day, except on Friday and Saturday. If there's a fast on Saturday and they don’t have enough fish, they’re allowed to use whatever food is available in the house; the Order won’t be affected by it.

A point they have taken from the Black Monks, that they love drinking, forsooth, and are drunk every day, for they do not know any other way of living. But they do it for the sake of society, and not at all out of gluttony. Also it is provided, that each brother drink before dinner and after. And if it so happen that a friend visit a brother (for such must be at hand to solace the brethren) who shall know how to play in the evening; this I tell you for certain, he shall sleep late in the morning, until the evil fumes are issued from his head, for great danger of the sight.

A point they've taken from the Black Monks is that they love to drink, indeed, and they do it every day because they don't know any other way to live. But they do it for the sake of companionship, not out of gluttony. It's also stipulated that each brother drinks before and after dinner. And if a friend visits a brother (because such friends must be there to comfort the brothers) who knows how to play in the evening; let me tell you for sure, he will sleep in late the next morning until the bad feelings have cleared from his head, as there’s a big risk to his eyesight.

Of the Secular Canons, who willingly serve ladies, our masters have taken a point, and will that this point be well observed and well used; for know that this point is more needful than any in the Order, in order to solace the brethren. And so it is commanded very straightly, on pain of excommunication, that the brethren be constant companions of the sisters, both before matins and after, so that the brethren be not blamed for neglecting them, nor the Order receive discredit.

Of the Secular Canons, who willingly serve ladies, our leaders have made a clear decision, and they want this decision to be followed closely and effectively; because this point is more essential than any in the Order, to provide comfort to the members. Therefore, it is strictly commanded, under threat of excommunication, that the members maintain a constant presence with the sisters, both before morning prayers and after, so that the members are not accused of neglecting them, nor the Order lose its reputation.

The Grey Monks are a hard race; yet, nevertheless, from their order our masters will that the Order have one of their points for mortification; and in fact it is not over courteous,—for they go to matins without breeches. So ought our brethren to do, to be more at their ease. And when they make no prayer, they must be on their knees, to have greater and more effectual devotion: and they ring with one bell, and no more,—it is their order and usage:—but our brethren, to double it, must sound with two bells. Our Order has such difference, that our sisters must lay down flat and pray on their backs, they do it out of great devotion.

The Grey Monks are a tough group; still, our leaders have decided that the Order should adopt one of their practices for self-discipline, and to be honest, it's not very polite—because they attend matins without pants. Our brethren should do the same to be more comfortable. When they pray, they have to kneel to enhance their devotion: they only use one bell for ringing, and that’s how it is. But our brethren have to ring two bells. There’s such a difference in our Order that our sisters have to lie flat on their backs to pray; they do this out of deep devotion.

Also they take in patience, it is a point from the Order of Silence; each is a good order, without doubt, but none of the others is so valuable;—therefore they will take one point of this order for our purpose. Each is shut up in his cell, to repose himself alone; so our brothers must be, and each at his window must have some plants to comfort him, and his sister in his arms, and he must be shut up privately, that nobody may disturb them.

Also, they practice patience, which is a principle of the Order of Silence. Each principle is good, without a doubt, but none of the others is as valuable; therefore, we will adopt one principle from this order for our purpose. Each person is confined to their cell to rest alone; our brothers must be the same, and each must have some plants at their window for comfort, along with their sister in their arms, and they must be secluded so that nobody can disturb them.

We must not forget, if our Order is to last, the Friars Minors, in no case; so must we have a point of their order, to be of more account. Their order is founded in poverty, therefore they go the open way to heaven completely; and I will tell you exactly how they seek poverty always; when they travel through the country, they take up their lodgings with the chief baron or knight, or with the chief person or priest, there where they can be satiated; but, by St. Peter of Rome! they will never lodge with a poor man,—so long as there are richer men to be found, they prefer asking a lodging of them. In the same manner our brethren must not take up their lodging, nor seek other place, than where they know there is plenty, and there they ought in charity to eat flesh and whatever they find, as the Friars Minors do.

We must remember, if our Order is going to endure, the Friars Minors are important; we need to recognize their significance within the order. Their way of life is based on poverty, which allows them to reach heaven freely; let me explain how they always pursue poverty: when they travel, they stay with the main baron or knight, or with the most important person or priest, wherever they can find enough to eat; but, by St. Peter of Rome! they will never stay with a poor person—as long as wealthier options exist, they prefer to seek lodging from them. Likewise, our brothers should not stay anywhere but where they know there is abundance, and there they should graciously eat meat and anything else they find, just like the Friars Minors do.

As we owe something to the Minors, we will borrow also of the Preachers; they do not go bare-foot like the others, but they go preaching with shoes on, and if it happen any time that they have sore feet, they may, if they like, ride on horseback at their ease all the day long. But quite in another manner ought our brethren to do, when they preach through the land; for they must ride thus always both far and near: and when they make any sermon, they must be within doors. And always after dinner they ought rightly to preach; for many a man is of such a character, that his heart is harder than stone; but when he shall have once drunk, then as soon as he has heard the Order, and the hearts shall be moistened, however little they might have heard, they will listen to the Order, when they have heard the sermon.

As we owe something to the Minors, we will also borrow from the Preachers; they don’t go bare-foot like the others, but they preach with shoes on, and if they happen to have sore feet at any time, they can, if they want, ride horses comfortably all day long. However, our brethren ought to do things quite differently when they preach across the land; they should always ride, both far and near: and when they give a sermon, they must do it indoors. They should always preach after lunch; because many people are such that their hearts are harder than stone; but once they have had a drink, as soon as they hear the Order, their hearts will soften a bit, and even if they’ve only heard a little, they will pay attention when they hear the sermon.

Thus is our Order founded, and our brothers have deemed right, that each county must have an abbot, who has power to receive sisters and brothers, and make and hold full orders, and that the points shall be held which our masters have provided. A provincial ought to go and inquire in the land, to know who will hold the Order. And he who shall break it, shall be chastised in private, and reproved for his trespass. And those who shall be found to have made good use of the order, must, for their humility, be raised to dignity, and they shall be abbots or priors to hold the order in honours. Thus do the Augustine Monks, who know so many devices; every where they give full encouragement to those who hold the Order loyally, and those who will hold the Order shall be praised everywhere.

Thus, our Order is established, and our brothers have agreed that each county must have an abbot who has the authority to accept sisters and brothers, create and maintain complete orders, and uphold the principles that our leaders have laid out. A provincial should go and investigate in the area to find out who will uphold the Order. Anyone who breaks it will be privately disciplined and corrected for their wrongdoing. Those who are found to have responsibly maintained the order will, due to their humility, be elevated to positions of honor, becoming abbots or priors to oversee the order with respect. This is how the Augustine Monks operate, who are well-versed in many strategies; they consistently support those who uphold the Order faithfully, and those committed to maintaining the Order will be respected everywhere.

Now ends our Order, which agrees with all good orders, and it is the Order of Fair-Ease, which to many may it please too well!

Now concludes our Order, which aligns with all good orders, and it is the Order of Fair-Ease, which may please many all too well!

Edward endeavoured to call off the vigour of his subjects from domestic sedition to foreign wars. But the expenses dependent upon the latter only added to the many burdens under which the English peasantry laboured; and it is now that we begin to find the complaints of the latter vented in the shape of popular songs.

Edward tried to redirect the energy of his people from internal conflict to foreign wars. However, the costs associated with the latter only multiplied the many hardships that the English peasantry faced. This is when we start to see their grievances expressed through popular songs.

[149]

SONG OF THE HUSBANDMAN.

[MS. Harl. No. 2253, fol. 64, r^o; reign of Edw. II.]

Ich herde men upo mold make muche mon,

Hou he beth i-tened of here tilyynge,

Gode ȝeres and corn bothe beth a-gon,

Gode years and crops have both gone,

Ne kepeth here no sawe ne no song syng.

“Now we mote worche, nis ther non other won,

“Now we must work, there is no other option,”

Mai ich no lengore lyve with my lesinge;

Ȝet ther is a bitterore bid to the bon,

For ever the furthe peni mot to the kynge.

For every further penny owed to the king.

Thus we carpeth for the kyng, and carieth ful colde,

Thus we complain for the king, and carry a full chill,

And weneth for te kevere, and ever buth a-cast;

And went for the cover, and always but cast out;

Whose hath eny god, hopeth he nout to holde,

Whosever has a god, hopes he doesn’t have to keep.

Bote ever the levest we leoseth a-last.

Bote ever the least we lose at last.

Luther is to leosen ther ase lutel ys,

Luther is to loosen there as little is,

And haveth monie hynen that hopieth therto;

And have many dogs that jump up there;

The hayward heteth us harm to habben of his;

The hayward lets us suffer his harm;

The bailif bockneth us bale and weneth wel do;

The bailiff brings us trouble and wishes us well;

The wodeward waiteth us wo that loketh under rys;

The wodeward awaits us, woe to those who look under the rushes;

Ne mai us ryse no rest rycheis ne ro.

[150]

Thus me pileth the pore that is of lute pris:

Thus I gather the poor that is made of lute price:

Nede in swot and in swynk swynde mot swo:”

Nede in sweat and in work should not be without.

Nede he mot swynde thah he hade swore,

Nede he must strive though he had sworn,

That nath nout en hod his lied for te hude.

Thus wil walketh in londe, and lawe is for-lore,

Thus will walk in land, and law is lost,

And al is piked of the pore, the prikyares prude.

And everything is picked from the poor, the prickers are proud.

Thus me pileth the pore and pyketh ful clene,

Thus I gather the dirt and pick it all clean,

The ryche raymeth withouten eny ryht;

The rich reigns without any right;

Ar londes and ar leodes liggeth fol lene,

Thorh b[i]ddyng of baylyfs such harm hem hath hiht.

Thorh b[i]ddyng of bailiffs such harm has hit them.

Meni of religioun me halt hem ful hene,

Meni of religion hold me completely back,

Baroun and bonde, the clerc and the knyht.

Baron and bond, the clerk and the knight.

Thus wil walketh in loud, and wondred ys wene,

Thus walks in loud, and I wonder what you think,

Falsshipe fatteth and marreth wyth myht.

Falsshipe fattens and destroys with might.

Stont fulle ythe stude, and halt him ful sturne,

Stones filled the path, and held him back firmly,

That maketh beggares go with bordon and bagges.

That makes beggars go with staffs and bags.

Thus we beth honted from hale to hurne;

Thus we hunted from house to house;

That er werede robes, nou wereth ragges.

That were robes, now are rags.

[151]

Ȝet cometh budeles, with ful muche bost,—

“Greythe me selver to the grene wax:

Thou art writen y my writ that thou wel wost.”

Thou art written by my writing that thou wilt want.

Mo then ten sithen told y my tax.

Thenne mot ych habbe hennen a-rost,

Thenne I must have it up high,

Feyr on fyhshe day launprey ant lax;

Forth to the chepyn geyneth ne chost,

Forth to the cheap, there's no cost,

Thah y sulle mi bil ant my borstax.

Ich mot legge my wed wel ȝef y wolle,

Other sulle mi corn on gras that is grene.

Ȝet I shal be foul cherl, thah he han the fulle,

That ich alle ȝer spare thenne y mot spene.

That if I save anything, then I have to spend.

Nede y mot spene that y spared ȝore,

Nede you must spend that I saved yesterday,

Aȝeyn this cachereles cometh thus y mot care;

Aȝeyn this cachereles cometh thus I must care;

Cometh the maister budel brust ase a bore,

Comes the master butler bursting like a bore,

Seith he wole mi bugging bringe ful bare.

Seith he will make my house completely empty.

Mede y mot munten a mark other more,

Thah ich at the set dey sulle mi mare.

[152]

Ther the grene wax us greveth under gore,

That me us honteth ase hound doth the hare.

That me hunts like a hound does the hare.

He us honteth ase hound hare doh on hulle;

He is hunted like a dog does on the hill;

Seththe y tek to the lond such tene me wes taht.

Seththe y tek to the land such ten me was that.

Nabbeth ner budeles boded ar sulle,

For he may scape ant we aren ever caht.

For he might escape and we aren't ever caught.

Thus y kippe ant cacche cares ful colde,

Thus you keep your kippah and cap carefully cold,

Seththe y counte ant cot hade to kepe;

Seththe y count ant cot had to keep;

To seche selver to the kyng y mi seed solde,

To seek silver for the king, I sold my seed,

Forthi mi lond leye lith ant leorneth to slepe.

Seththe he mi feire feh fatte y my folde,

When y thenk o mi weole wel neh y wepe;

When you think of me, I almost cry;

Thus bredeth monie beggares bolde,

Thus breeds many bold beggars,

Ant ure ruȝe ys roted ant ruls er we repe.

Ruls ys oure ruȝe ant roted in the stre,

Ruls is our guide and rooted in the street,

For wickede wederes by brok ant by brynke.

For wicked weather by brook and by brink.

Ther wakeneth in the world wondred ant wee,

Ase god is swynden anon as so for te swynke.

Translation.—I heard men on the earth make much lamentation,—how they are injured in their tillage,—good years and corn are both gone,—they keep here no saying and sing no song.—Now we must work, there is no other custom,—I can no longer live with my gleaning;—yet there is a bitterer asking for the boon,—for ever the fourth penny must [go] to the king.

Translation.—I heard people on earth complaining a lot—about how they're suffering from their farming—good years and crops are both gone—they don't have anything to say or sing about. —Now we must work; that’s just how it is—I can't survive on my scraps anymore;—but there's an even harsher demand for a favor—because a quarter of every penny has to go to the king.

Thus we complain for the king, and care full coldly,—and think to recover, and ever are cast;—he who hath any goods, expects not to keep them,—but ever the dearest we lose at last.

Thus we complain for the king, and we worry coldly—and think we can recover, but we're always let down;—those who have any possessions don’t expect to keep them—but in the end, we always lose what we cherish the most.

It is grievous to lose, where there is little,—and we have many fellows who expect it;—the hayward commandeth us harm to have of his;—the bailiff causeth us to know evil, and thinks to do well;—the woodward has woe in keeping for us, who looketh under branches;—there may not arise to us or remain with us riches or repose.—Thus they rob the poor man, who is of little value:—he must needs in sweat and in labour waste away so.

It’s painful to lose what little we have, and there are many people who expect it. The hayward makes us suffer through his actions; the bailiff causes us trouble while thinking he’s doing the right thing; the woodward has miseries in store for us, as we glance under the branches; we can't acquire or keep wealth or rest. This way, they exploit the poor man, who is of little worth: he has to toil and struggle away like this.

He must needs pine away, though he had swore (?),—that hath not a hood to hide his head.—Thus will walketh in the land, and law is destroyed,—and all the pride of the rider is picked from the poor.

He must surely waste away, even though he swore he wouldn't,—that has no hood to cover his head.—Thus he will walk in the land, and the law is broken,—and all the pride of the rider is stripped from the poor.

Thus they rob the poor and pick him full clean,—the rich lord it without any right;—their lands and their people lay full lean,—through asking of bailifs such harm has befallen them.—Many of religion hold them full abject,—baron and bond-man, the clerk and the knight.—Thus will walks in the land, and consternation is frequent,—falsehood fattens and marrs with might.

Thus they steal from the poor and completely strip him bare—while the rich lord does so without any right;—their lands and their people are in misery—because of the harm caused by the bailiffs.—Many in religion see them as very lowly—nobles and commoners, the cleric and the knight.—This is how it goes in the land, and chaos is common—deceit grows strong and wreaks havoc.

He stands full in the place, and holds him full sternly,—that makes beggars go with bordon and bags.—Thus we are hunted from hall to corner;—they who once wore robes, now wear rags.

He stands tall in the spot, holding on firmly — that’s what drives beggars to roam with their staffs and bags. — So we’re chased from the hall to every corner; — those who once wore fine clothes now wear tattered rags.

Still there come beadles, with very great boast,—“Prepare me silver for the green wax:—thou art entered in my writing, that thou knowest well of.”—More than ten times I paid my tax.—Then must I have hens roasted,—fair on the fish day lamprey and salmon;—forth to the market gains not cost,—though I sell my bill and my borstax.

Still there come ushers, boasting loudly, “Get me silver for the green wax:—you’re noted in my records, you know this well.”—I’ve paid my tax more than ten times.—Then I must have hens roasted,—especially on fish days with lamprey and salmon;—going to the market isn’t worth it,—even if I sell my bill and my tax.

I must lay my pledge well if I will,—or sell my corn while it is but green grass.—Yet I shall be a foul churl, though they have the whole,—what I have saved all the year, I must spend then.

I need to make my promise clear if I want to—or sell my corn while it's still just green grass. Still, I'll be a real stingy person, even if they take everything—I have to spend what I’ve saved all year.

I must needs spend what I saved formerly,—I must thus take care against the time these catchpoles come;—the master beadle comes as roughly as a boar,—he says he will make my lodgings full bare;—I must give him for meed a mark or more,—though I sell my mare at the day fixed.—There the green wax grieveth us under garment,—so that they hunt us as a hound doth the hare.

I have to spend what I saved before—I need to prepare for when those enforcers come; the chief beadle approaches as aggressively as a wild boar—he says he will strip my place bare—I’ll have to give him a mark or more—even if it means selling my mare on the set day. The green wax bothers us under our clothing—making them chase us like a dog chases a hare.

They hunt us as a hound doth a hare on the hill;—since I took to the land such hurt was given me:—the beadles have never asked their ...,—for they may scape, and we are always caught.

They chase us like a hound chases a hare on the hill; ever since I set foot on land, I’ve been hurt like this: the authorities have never questioned their ...,—because they might escape, while we always get caught.

Thus I take and catch cares full cold,—since I reckoning and cot had to keep;—to seek silver for the king, I sold my seed,—wherefore my land lies fallow and learneth to sleep.—Since they fetched my fair cattle in my fold,—when I think of my weal I very nearly weep;—thus breed many bold beggars,—and our rye is rotted and ... before we reap.

Thus I take on all my worries, cold as it may be—since I had to deal with calculations and counting;—to get silver for the king, I sold my crops,—which is why my land is unplanted and learning to rest.—Since they took my fine cattle from my pen,—when I think of my well-being, I almost cry;—this is why many proud beggars are born,—and our rye has rotted before we can harvest.

... is our rye and rotted in the straw,—on account of the bad weather by brook and by brink.—There wakes in the world consternation and woe,—as good is to perish at once as so to labour.

... is our rye, rotting in the straw, due to the bad weather by the brook and the bank. There's a sense of panic and sorrow in the world—it's just as well to perish at once as to suffer through this labor.

[153]

The following song appears to be directed against the gay fashions in Ladies’ clothing which became prevalent about this time, and seem even to have been aped by the middle and lower ranks.

The following song seems to be aimed at the gay styles in women's clothing that became popular around this time, and it looks like they've even been imitated by the middle and lower classes.

AGAINST THE PRIDE OF THE LADIES.

[MS. Harl. 2253, fol. 61, v^o; reign of Edw. II.]

Lord that lenest us lyf, ant lokest uch an lede,

Lord, you who grant us life and watch over every person,

For te cocke with knyf nast thou none nede;

For the cock with a knife, you need not any.

Bothe wepmon ant wyf sore mowe drede,

Bothe weapon and wife sore may dread,

Lest thou be sturne with strif, for bone that thou bede,

Lest you be stern with strife, for the trouble that you cause,

in wunne

in one

That monku[n]ne

That monkey

Shulde shilde hem from sunne.

Should shield them from sun.

Nou hath prude the pris in everuche plawe;

Nou hath prude the pris in every place;

By mony wymmon un-wis y sugge mi sawe,

By many women unwis you suggest me saw,

For ȝef a ledy lyne is leid after lawe,

For if a lady’s line is laid according to the law,

Uch a strumpet that ther is such drahtes wl drawe;

Uch a strumpet that there is such a scoundrel to pull;

in prude

in a conservative manner

Uch a screwe wol hire shrude

Uch a screw will hire shrewd

Thah he nabbe nout a smoke hire foule ers to hude.

Thah he didn't want to hide her ugly face.

[154]

Furmest in boure were boses y-broht,

Furmest in the house were boxes brought,

Levedis to honoure ichot he were wroht;

Levedis to honor each other they were right;

Uch gigelot wol loure, bote he hem habbe soht;

Uch gigelot will love, but he must seek her.

Such shrewe fol soure ant duere hit hath a-boht;

Such a nasty person is sour and difficult to deal with.

in helle

in hell

With develes he shule duelle,

With devils he shall duel,

For the clogges that cleveth by here chelle.

For the clogs that cling by her shell.

Nou ne lacketh hem no lyn boses in to beren;

He sitteth ase a slat swyn that hongeth is eren.

He sits like a sleepy pig with its ears drooping.

Such a joustynde gyn uch wrecche wol weren,

Such a fighting machine could surely function,

Al hit cometh in declyn this gigelotes geren;

upo lofte

up on the roof

The devel may sitte softe,

The devil may sit softly,

Ant holden his halymotes ofte.

Ant frequently held his halymotes.

Ȝef ther lyth a loket by er outher eȝe,

That mot with worse be wet for lat of other leȝe;

That must be worse off for lack of other relief;

The bout and the barbet wyth frountel shule feȝe;

The fight and the dog with a hairy face will settle it;

Habbe he a fauce filet, he halt hire hed heȝe,

Habbe he a false flattery, he holds her head high,

[155]

to shewe

to show

That heo be kud ant knewe

That he would be good and know

For strompet in rybaudes rewe.

For trumpet in fish stalls.

Translation.—Lord, that givest us life, and regardest every people,—to ... with knife thou hast no need;—both man and woman sorely may dread,—lest thou be stern with wrath, for the boon that thou askedst,—in joy—that mankind—should shield themselves from sin.

Translation.—Lord, who grants us life and cares for every nation,—to... you don't need a knife;—both men and women may fear greatly,—because you could be severe with anger, for the gift you asked for,—in joy—that humanity—should protect themselves from sin.

Now pride hath the prize in every play;—of many unwise women I say my saw,—for if a lady’s linen is laid after law,—every strumpet that there is such draughts will draw;—in pride—every shrew will clothe herself,—though she have not a smock to hide her dirty tail.

Now pride wins in every game;—of many foolish women I say my saying,—for if a lady's laundry is hung out according to the rules,—every loose woman will take advantage of it;—in pride—every scold will dress herself,—even if she doesn’t have a clean garment to hide her dirty backside.

First in bower were bosses brought,—to honour ladies I wot they were wrought;—every giglot will lour, unless she have them sought;—such shrew full sourly and dearly hath bought it;—in hell—with devils they shall dwell,—on account of the clogs which hang by their jowls.

First in the bower were bosses brought—to honor ladies, I know they were made; every flirt will frown unless she has them sought; such a shrew has surely paid a high price for it; in hell—with devils they shall dwell—because of the clogs that hang by their jowls.

Now they want no linen to bear bosses in;—they sit like a slit swine which hangs its ears.—Such a justling contrivance every wretch will wear,—that these giglots’ gear all comes to nothing;—on high—the devil may sit softly,—and hold his sabbaths often.

Now they don’t want any linen to show off their status; they sit like a slaughtered pig with its ears hanging down. Every miserable person will use such a ridiculous method, making all of these flashy outfits meaningless; up high, the devil can rest easy and enjoy his time often.

If there lies a locket by ear or eye,—that may with worse be wet, for lack of other lye; the but and the barbel with frontlet shall quarrel;—if she have a false fillet, she holds her head high,—to show—that she is famous and well known—for a strumpet in the ribalds’ ranks.

If there's a locket near her ear or eye—that could get worse because of other lies; the carp and the barbel will argue;—if she has a fake headband, she lifts her head high,—to show—that she's famous and well-known—as a promiscuous woman among the riffraff.

Another song, written apparently about the same period, is a satire upon the smaller Ecclesiastical Courts, and the vexation which they caused to the peasantry.

Another song, supposedly about the same time, is a satire on the smaller Church Courts and the trouble they caused for the peasants.

A SATYRE ON THE CONSISTORY COURTS.

[MS. Harl. No. 2253, fol. 70, v^o; of reign of Edw. II.]

Ne mai no lewed lued libben in londe,

Be he never in hyrt so haver of honde,

Be he never in heart so full of anger,

So lerede us bi-ledes;

So led us by roads;

Ȝef ich on molde mote with a mai,

Y shal falle hem byfore ant lurnen huere lay,

Y shal falle hem before and learn where they lie,

Ant rewen alle huere redes.

Ant rewrites all her ideas.

Ah bote y be the furme day on folde hem by-fore,

Ne shal y nout so skere scapen of huere score;

So grimly he on me gredes,

So sharply he stares at me,

That y ne mot me lede ther with mi lawe,

That you may guide me there with my law,

[156]

On alle maner othes that heo me wulleth awe,

On all the oaths that they want to make me take,

Heore boc ase un-bredes.

Heore book is unread.

Heo wendeth bokes un-brad,

He reads unabridged books,

Ant maketh men a moneth a-mad;

Ant maketh men a month mad;

Of scathe y wol me skere,

Of harm you will keep me safe,

Ant fleo from my fere;

Ant flees from my fire;

Ne rohte he whet it were,

Boten heo hit had.

Furst ther sit an old cherl in a blake hure,

Of all that ther sitteth semeth best syre,

Of all that sits here, you seem the best, sir,

And leyth ys leg o lonke.

And leave this leg alone.

An heme in an herygoud with honginde sleven,

Ant mo then fourti him by-fore my bales to breven,

In sunnes ȝef y songe:

In the sun's light, I sing:

Heo pynkes with heore penne on heore parchemyn,

Heo scribbles with her pen on her parchment,

Ant sayen y am breved ant y-broht yn

Of al my weole wlonke.

Of all my whole walk.

Alle heo bueth redy myn routhes to rede,

Ther y mot for menske munte sum mede,

Ant thonkfulliche hem thonke.

Ant thankful him thank.

Shal y thonke hem ther er y go?

Shall I thank them wherever I go?

[157]

Ȝe, the maister ant ys men bo.

Ƿe, the master and is men both.

Ȝef y am wreint in heore write,

Thenne am y bac-bite,

Then I am the backbiter,

For moni mon heo maketh wyte

For money makes you wise

Of wymmene wo.

Of women woe.

Ȝet ther sitteth somenours syexe other sevene,

Mys motinde men alle by here evene,

Ant recheth forth heore rolle;

Ant reaches for their scroll;

Hyrd-men hem hatieth, ant uch mones hyne,

For everuch a parosshe heo polketh in pyne,

For every parish, she gathers in pain,

Ant clastreth with heore colle.

Ant clatters with their voice.

Nou wol uch fol clerc that is fayly,

Wende to the bysshop ant bugge bayly;

Wende to the bishop and get the bag.

Nys no wyt in is nolle.

Come to countene court couren in a cope,

Come to counten court, court in a cape,

Ant suggen he hath privilegie proud of the pope,

Ant suggests he has the pope's privileged backing,

Swart ant al to-swolle.

Swart ant all to-swolle.

Aren heo to-swolle for swore?

Ȝe, the hatred of helle beo heore!

Ye, their hatred towards hell is fierce!

For ther heo beodeth a boke,

For there she calls for a book,

To sugge ase y folht toke;

To easily propose a solution.

[158]

Heo shulen in helle on an hoke

Heo shall be in hell on a hook

Honge therefore.

Honge, therefore.

Ther stont up a ȝeolumon, ȝeȝeth with a ȝerde,

Ant hat out an heh that al the hyrt herde,

Ant cleopeth Magge ant Malle;

Ant cleopeth Magge and Malle;

Ant heo cometh by-modered ase a mor-hen,

Ant heo cometh by-modered as a more-hen,

Ant scrynketh for shome, ant shometh for men,

Ant scrynks for some, and shouts for men,

Un-comely under calle.

Unattractive in the street.

Heo biginneth to shryke, ant scremeth anon,

He begins to scream and cries out immediately,

Ant saith, “by my gabbyng ne shal hit so gon,

Ant says, “by my talking it won’t go like that,

Ant that beo on ou alle;

That thou shalt me wedde ant welde to wyf.”

That you will marry me and treat me as a wife.

Ah me were levere with lawe leose my lyf,

Ah me, I would rather lose my life with the law,

Then so to fote hem falle.

Then let them fall to the ground.

Shal y to fote falle for mi fo?

Shall I fall for my foe?

Ȝe monie by-swyketh heo swo.

The money deceives them so.

Of thralles y am ther thrat,

Of thralls I am there threat,

That sitteth swart ant for-swat,

That sits black ant for-swat,

Ther y mot hente me en hat,

Er ich hom go.

I’m going home.

[159]

Such chaffare y chepe at the chapitre,

Such trading and deals at the chapter,

That maketh moni thryve-mon un-thenfol to be,

That makes many thrive, but to be ungrateful.

With thonkes ful thunne:

With full thanks:

Ant seththe y go coure at constory,

Ant seth they go cure at constory,

Ant falle to fote uch a fayly,

Heore is this worldes wynne,

Here is the joy of this world,

Seththen y pleide at bisshopes plee.

Seth then played at the bishop's plea.

Ah! me were levere be sonken y the see,

Ah! I would rather be sunk in the sea,

In sor withouten synne.

In sorrow without sin.

At chirche ant thourh cheping ase dogge y am drive,

At church and through the market, as I'm driven like a dog,

That me were levere of lyve then so for te lyve,

That I would rather live than just survive,

To care of al my kynne.

To take care of all my family.

Atte constorie heo kenneth us care,

At the council, she shows us concern,

Ant whissheth us evele ant worse to fare;

Ant whisks us even worse to deal with;

A pruest proud ase a po,

A priest proud as a peacock,

Seththe weddeth us bo,

Seth will marry us,

Wyde heo worcheth us wo,

When she works for us,

For wymmene ware.

For women’s clothing.

Translation.—No unlearned (lay) person may live in the land,—be he in assembly never so ... of hand,—the learned (the clergy) so lead us about;—if I chance to go on the earth with a maid,—I shall fall before them and learn their lay,—and rue all their counsels.—But unless I be on the foremost day in the land before them,—I shall not escape so clear of their score,—they cry on me so grimly,—that I may not lead myself there with my law,—on all kinds of oaths that they will give me,—their books as....—They turn over books that are not broad,—and make men a month mad;—from hurt I will save myself,—and fly from my companion;—she recked not what it were,—but she had it.

Translation.—No uneducated person can live in the land, no matter how much they might try to fit in with the crowd. The educated ones (the clergy) keep us under their control; if I happen to wander the earth with a woman, I'll end up submitting to them and absorbing their teachings, regretting all their advice. But unless I can stand in the land on the most important day before them, I won’t escape their judgment easily—they call out to me so harshly that I can’t follow my own rules, no matter what oaths they make me take or the books they show me. They sift through obscure texts and drive people crazy for a month; to avoid harm, I’ll separate myself and distance myself from my partner. She didn’t care what it meant, but she had it.

First, there sit an old churl in a black gown,—of all who sit there he seems to be most the lord,—and lays his leg along.—A hem in a cloak with hanging sleeves,—and more than forty before him to write my bales,—in sins if I sung:—they pink with their pens on their parchment,—and say I am briefed and brought in—of all my fair wealth.—They are all ready to read my sorrow—there I must out of respect give some bribe,—and gratefully thank them.—Shall I thank them there before I go?—Yea, the master and his men both.—If I am accused in their writing,—then am I back-bitten,—for many men they make to know—woe from women.

First, there’s an old guy in a black robe — of all the people sitting there, he looks the most important — with his leg stretched out. He’s wearing a cloak with loose sleeves, and there are more than forty people in front of him writing down my troubles. If I start singing about my sins, they poke at their pens on their parchment, claiming they have recorded all my wealth. They’re ready to read my sorrows, and out of respect, I have to give them a bribe and thank them graciously. Should I thank them before I leave? Yeah, both the master and his crew. If they write about my accusations, then I’m being backstabbed, as they make many men aware of the miseries caused by women.

Yet there sit somnours six or seven,—misjudging men all alike,—and reach forth their roll;—herdsmen hate them, and each man’s servant,—for every parish they put in pain,—and clatter with their collar (?).—Now will each foolish clerk that is ..., go to the bishop and buy bailywick;—there is no sense in his head.—He comes creeping to the county court in a cope,—and saying he hath proud privilege of the pope,—black and all swollen.—Are they swollen for swearing (?)?—yea, the hatred of hell be theirs!—for there they offer a book,—to say as I baptism took;—they shall in hell on a hook—hang for it.

Yet there are six or seven sleepyheads sitting there—all misguided men—who reach out for their roll; shepherds hate them, and every servant does too, because they cause pain in every parish—and make a racket with their collars. Now, each foolish clerk who is..., will go to the bishop and buy a position; there’s no sense in his head. He comes creeping into the county court in a robe—claiming he has the proud privilege of the pope—swollen and all black. Are they swollen for swearing? Yeah, the hatred of hell belongs to them! For there they offer a book—to say I took baptism; they’ll hang in hell on a hook for it.

There stands up a yellow-man, and jogs with a rod,—and shouts out aloud that all the assembly heard,—and calls Mag and Mal;—and she comes be-mothered as a moor-hen,—and shrinks for shame, and is ashamed on account of the men,—un-comely under petticoat.—She begins to screech, and screams anon,—and says, “by my gabbing, it shall not go so,—and that be on you all;—that thou shalt wed me and have me to wife.”—But I would rather with law lose my life,—than so fall at their feet.—Shall I fall at the feet of my foes?—Yea, many she deceiveth so.—I am there threatened by thralls,—who sit black and covered with sweat,—there I must take me a command,—before I go home.

A yellow man stands up, jogs with a stick, and loudly calls out so that everyone hears him. He shouts for Mag and Mal; she comes looking disheveled and embarrassed, feeling ashamed in front of the men, not looking good under her skirt. She starts to scream and shouts, “I swear this won’t go unchallenged, and it’s all on you; you will marry me and have me as your wife.” But I would rather lose my life legally than grovel at their feet. Should I really fall at the feet of my enemies? Yes, many do deceive her that way. I’m getting threatened by servants who are dark and sweaty; I need to take charge before I go home.

Such merchandise I buy at the chapter,—that makes many thrifty men to be unthankful,—with very thin thanks:—and since I go creeping to the consistory,—and fall at the foot of each ...,—theirs is the world’s joy,—since I played at the bishop’s pleading.—But I had rather be drowned in the sea,—in sorrow without sin.—At church and through the market like a dog I am driven,—that I would rather be dead than so to live,—to have care for all my kindred.—At the consistory they teach us care,—and wish us evil and worse to fare;—a priest as proud as a peacock—afterwards weds us both,—widely they work us woe,—for women’s ware.

Such goods I buy at the shop—that makes many frugal men ungrateful—with barely any thanks:—and since I go crawling to the church council,—and fall at the feet of each ...,—theirs is the joy of the world,—since I acted as the bishop’s advocate.—But I’d rather be drowned in the sea,—in sorrow without guilt.—In church and through the market like a dog I’m driven,—I’d rather be dead than live like this,—caring for all my relatives.—At the church council, they teach us to worry,—and wish us harm and worse;—a priest as proud as a peacock—then marries us both,—they bring us pain,—for women’s goods.

In the latter years of the thirteenth century, Edward became involved in the Scottish wars; and the enmity of the two nations was manifested in multitudes of songs, of which the[160] greater part are lost, although a few are preserved, and a fragment or two of others are found in the old historians. The following song, attributed in the several manuscripts to different writers, was (if we may judge by the number of copies which remain,) very popular. Different persons seem, from time to time, to have altered it and added to it. It appears to have been composed in 1298, soon after the sanguinary battle of Falkirk; but the latter stanzas, found only in one manuscript, have apparently been added at a somewhat later period.

In the later years of the 13th century, Edward got involved in the Scottish wars, and the hostility between the two nations was reflected in numerous songs, most of which are lost, though a few have been preserved, along with a couple of fragments found in old historical texts. The following song, credited to different authors in various manuscripts, was (judging by the number of surviving copies) quite popular. It seems that different individuals occasionally altered and added to it. It looks like it was written in 1298, shortly after the bloody battle of Falkirk; however, the later stanzas, found only in one manuscript, have apparently been added at a later date.

SONG ON THE SCOTTISH WARS.

[MS. Cotton. Claudius, D. VI. fol. 182, v^o; of the beginning of the fourteenth cent. (C. 1.)—MS. Cotton. Titus, A. XX. fol. 64, v^o; of reign of Edw. III. (C. 2.)—MS. of Clare Hall, Cambridge, of fourteenth cent. (Cl.)—MS. Sloan. No. 4934, fol. 103, r^o; a modern copy from a MS. not now known. (Sl.)—MS. Bodl. Oxfd. Rawl. B. 214, fol. 216, r^o; of the fifteenth cent.]

[MS. Cotton. Claudius, D. VI. fol. 182, v^o; from the start of the fourteenth century (C. 1.)—MS. Cotton. Titus, A. XX. fol. 64, v^o; from the reign of Edward III. (C. 2.)—MS. of Clare Hall, Cambridge, from the fourteenth century (Cl.)—MS. Sloan. No. 4934, fol. 103, r^o; a modern copy from an unknown manuscript. (Sl.)—MS. Bodl. Oxford. Rawl. B. 214, fol. 216, r^o; from the fifteenth century.]

Ludere volentibus ludens paro lyram;

Playing for those who want, I prepare the lyre;

De mundi malitia rem demonstro miram;

Nil quod nocet referam, rem gestam requiram;

Scribo novam satyram, sed sic ne seminet iram.

Ira movet militum mentes modernorum,

Ira influences the minds of modern soldiers,

Dum inermes detrahunt factis fortiorum;

The weak are exploited by the strong;

Various Readings.—2. militia, C. 2. & Cl. demonstrans, C. 2.—3. perquiram, Cl.—7. sed vos non commoveant, C. 1.

Different Readings.—2. militia, C. 2. & Cl. demonstrans, C. 2.—3. perquiram, Cl.—7. but don't let it bother you, C. 1.

[161]

Te tamen non terreant dentes detractorum:

Cum recte vivas, ne cures verba malorum.

[Ira si duraverit, transit in livorem;

Livor non cohibitus agitat furorem;

Uncontrolled anger stirs up rage;

Furor dies breviat, ducens in anguorem;

Fury fades quickly, leading to anguish;

Ira odium generat, concordia nutrit amorem,

I hate generates anger, while harmony nurtures love,

Amor orbis obiit, virus est in villa;

Prodiit ex odio pestis non pusilla; †10

Lator homicidii levavit vexilla:

Later, the murder raised flags:

Acrius invidia nichil est, nil nequius illa.

Acrius envy is nothing; nothing is worse than that.

Invido nil nequius, nullus est qui nescit;

In envy, nothing is more harmful, and no one is unaware.

Nam de bono proximi dolor ejus crescit.

Unde justus proficit, hinc ipse tabescit.

Sincerum nisi vas, quodcumque infundis acescit.

Ut acescant igitur mentes malignorum,

Let the minds of the wicked be troubled,

Narrabo quæ noveram de gestis Anglorum.

Various Readings.—8. Instead of this second tetrastich, the Sloane and Cambridge MSS. have the four which are here given in brackets.—[†7. languorem, Sl.—†9. abiit, Sl.—†12. Nequius ... nil est, nil acrius, Sl.

Different Readings.—8. Instead of this second four-line stanza, the Sloane and Cambridge manuscripts have the four that are shown in brackets here.—[†7. languorem, Sl.—†9. abiit, Sl.—†12. Nequius ... nil est, nil acrius, Sl.

[162]

Non verebor a modo voces invidorum.

Cum recte vivas, ne cures verba malorum.] †20

Malis inest proprium mala semper fari,

Validis detrahere, viles venerari. 10

Take what's valid, value what's cheap. 10

Ex timore talium nolo vos turbari;

Laus est discretis a pravis vituperari.

Laud is criticized by the wicked.

Pravis enim displicet vitæ rectitudo:

The rightness of life is displeasing:

Lex in eis læditur, et est lis pro ludo.

Ribaldorum requies est inquietudo;

Ribaldorum rest is unrest;

Dum stultos revoco, quasi frigida ferra recudo.

Ferrum cudit frigidum quisquis obstinato

Iron forges cold whoever is stubborn

Consulit ut redeat de suo peccato;

Consulte to reflect on his sin;

Dicit enim sapiens sermone sensato,

The wise speaks with reason,

Verba serit vento qui prædicat infatuato. 20

Verbs scatter like the wind for those who speak foolishly. 20

Prædicantur undique fraudes infidorum,

Frauds of the unfaithful are everywhere,

Various Readings.—†19. verebor animo, Sl. voces malignorum, Cl.]—9. inest spiritum, C. 2. proprie, Cl.—10. validos, Sl.—11. nubari, Sl.—13. sanctitudo, C. 1 and 2.—15. reproborum, C. 1.—16. stultum, C. 2.—18. suadet ut, C. 1. præcipit ut, Sl. ut fugiat, Cl. a suo, Sl.—19. serato, Sl.—21. malignorum, Cl.

Different Readings.—†19. I will strike them in spirit, Sl. the voices of the wicked, Cl.]—9. the spirit is present, C. 2. specifically, Cl.—10. strong, Sl.—11. to be married, Sl.—13. holiness, C. 1 and 2.—15. of the reprobate, C. 1.—16. foolish, C. 2.—18. advises to, C. 1. commands to, Sl. to flee from, Cl. from his, Sl.—19. sown, Sl.—21. of the wicked, Cl.

[163]

Qui molestant Angliam viribus armorum;

Who troubles England with arms;

Franci, Scoti, Wallici, potestatem quorum

Franci, Scoti, Wallici, powers of whom

Comprimat omnipotens qui continet alta polorum!

Comprimat all-powerful who holds the heights of the heavens!

Polorum dispositor quem clamamus Deum,

God, the creator of the heavens,

Qui per multa populum protexit Hebræum,

Anglicis ex hostibus tribuat trophæum!

Give the trophy to the English from their enemies!

Mille viris præbere potest pincerna Lyæum.

Mille men can serve them as a butler.

Ut pincerna pluribus dat per velle potum,

Ita suis Dominus vires dat ad votum; 30

Ita suis Dominus vires dá at the wish; 30

Edwardus rex inclitus istud habet notum;

Edward the king has this known;

Christo devotum studeat se tradere totum.

Christo should fully commit himself.

Totus Christo traditur rex noster Edwardus;

Velox est ad veniam, ad vindictam tardus;

Velox is quick to forgive, slow to seek revenge;

Fugat adversarios tanquam leopardus;

Flee opponents like a leopard;

Fama fœtet fatui, justus redolet quasi nardus.

Fame stinks for fools, but the righteous smell like sweet nard.

Various Readings.—24. Destruat ipse Deus qui, C. 1 and 2. possidet, C. 2.—25. clamavimus, Sl.—26. cuncta, Cl. produxit, C. 2.—29. dare potest pot. Cl. paribus dare possit p. Sl. sicut unus pluribus dat pincerna pot. C. 1.—31. illud habet, Cl. et Sl.—34. ad is omitted in C. 2 and Cl. In Sl. the two lines (34 and 35) are transposed.—35. Hostes fugat singulos t. C. 1. fugat hostes undique t. C. 2.

Different Readings.—24. Let God Himself destroy, C. 1 and 2. he possesses, C. 2.—25. we cried out, Sl.—26. everything, Cl. he brought forth, C. 2.—29. he can give, Cl. he might be able to give, Sl. just as one gives to many, the cupbearer can give, C. 1.—31. that has, Cl. and Sl.—34. to is omitted in C. 2 and Cl. In Sl. the two lines (34 and 35) are swapped.—35. He drives away the enemies one by one, C. 1. he drives the enemies away from all sides, C. 2.

[164]

Tanquam nardus redolet laus regis Anglorum,

Qui conatus reprimit hostium suorum;

He who attempts suppresses his enemies.

Ipsum omnes timeant hostes Anglicorum:

Let all fear the English enemies:

Sæpe molossus ovem tollit de fauce luporum. 40

In luporum faucibus Angli sunt hiis annis;

In the jaws of wolves, the English have been these years;

Nam, devictis omnibus Walliæ tyrannis,

Nam, after defeating all the tyrants of Wales,

Scoti levant lanceas armati sub pannis;

Scoti raised their spears while covered in cloaks;

In paucis annis oriuntur mira Johannis.

In a few years, amazing things will come from John.

Johannes jam Scotiæ clemens rex et castus,

Johannes, the kind and chaste king of Scotland,

Regni tenens regimen, ut rex erat pastus,

Hunc tandem deposuit gentis suæ fastus.

Hunc finally laid down the pride of his people.

Exulat ejectus de sede pia protoplastus.

Exulting, the first human was cast out from the sacred seat.

Exulat et merito, quia, sicut legi,

Exult and rightly so, because, as I read,

Various Readings.—36. C. virtus redolet, C. 1. secet, by an error, for fetet, Sl. istius redolet, Sl. fama replens mundum fragrat velut optima n. C. 2.—37. quasi nardus, Cl. and Sl.—38, 39. Qui regit rempublicam more Romanorum | Innocentes erripit de manu pravorum, C. 1. Fama cujus attigit fines seculorum; | Ipsum tr’imēt Scotici fures jumentorum, C. 2. Dum conatus, &c. Cl.—41. faucibus hiis consistunt annis, Sl.—42. devinctis, Sl.—45. J. rex Sc. quondam cl. cast. Cl. quidem Scotiæ, Sl.—47. disposuit, C. 1 et C. 2.—48. sede sua, C. 1 and Sl.—49. Hic dum rexit Scotiam prout dudum legi, C. 1. Hic dum sedem tenuit regnum d. l. Sl. Hic dum regnum tenuit in scriptis jam l. Cl.

Various Readings.—36. C. virtus smells good, C. 1. cuts, by mistake, for stinks, Sl. his reputation smells good, Sl. fame fills the world like the best stuff. C. 2.—37. like nard, Cl. and Sl.—38, 39. He who governs the state like the Romans | Innocents are snatched from the hands of the wicked, C. 1. The fame that touches the boundaries | The very mean Scot is a thief of livestock, C. 2. While attempting, &c. Cl.—41. in these jaws they remain for years, Sl.—42. bound, Sl.—45. J. king of Scotland once a famous stronghold, Cl. indeed of Scotland, Sl.—47. arranged, C. 1 and C. 2.—48. in his seat, C. 1 and Sl.—49. Here while he ruled Scotland as previously stated, C. 1. Here while he held the throne of the realm d. l. Sl. Here while he held the throne in the writings already l. Cl.

[165]

Spopondit homagium Anglicano regi; 50

Spopondit homage to the English king; 50

Declinavit postea frango, frangis, fregi:

Declined later break, you break, I broke:

Omnia quæ pepigi prodendo pacta peregi.

Omnia quae pepigi prodendo pacta peregi.

Pactum prætergressus est princeps prænotatus,

The chief mentioned broke the pact.

Quando non compescuit pravorum conatus;

Vox in Rama sonuit, fletus et ploratus;

Mitis prælatus facit ignavos famulatus.

Mild leaders create lazy followers.

Ab ignavis famulis rex inhonoratur;

The king is dishonored by lazy servants;

Sanctitas subvertitur, lex evacuatur;

Purity is undermined, law is voided;

Sæpe fit seditio, pax periclitatur.

Conflict often arises, peace is at risk.

Sit maledicta domus ubi quisque cliens dominatur! 60

Quando cliens imperat, et princeps obedit,

Quando o cliente manda, e o príncipe obedece,

Tunc ruit respublica, requies recedit.

Then the republic fell, rest faded.

O quantos impietas inpunita lædit!

How many unchecked wrongs harm!

Inpius impunis semper se vincere credit.

In the end, the unjust always think they can win.

Credebant duodecim Scotiæ prælati

The twelve prelates of Scotland believed

Various Readings.—50. Quod fecit hom. Cl. and Sl.—51. sed declinat, C. 2.—55. resonat, Cl.—61-68, are omitted in Cl.—64. Inpius imprimis, Sl.

Different Readings.—50. What man has made. Cl. and Sl.—51. but it strays, C. 2.—55. it resonates, Cl.—61-68 are omitted in Cl.—64. The wicked especially, Sl.

[166]

Anglorum resistere magnæ probitati;

Anglo resistance to great integrity;

Ceciderunt igitur plures vulnerati.

Several were wounded, therefore.

Dixit bufo crati, “maledicti tot dominati!”

Dixit bufo crati, “cursed are all the rulers!”

Dominantes plurimi sub duce tantillo,

Dominated many under a tiny leader,

Conspirant in Anglicos, rege tunc tranquillo; 70

Conspirator in English, with the king then at peace; 70

Tandem simul obviant levato vexillo.

Together they approach with a raised flag.

Flumina magna trahunt ortum de fonte pusillo.

Flumina grande tirano que brota de un pequeño manantial.

De pusillis fontibus magni surgunt rivi;

Sic de gente Scotiæ conatus lascivi.

Plurimi propterea ducti sunt captivi:

Many were therefore taken captive:

Quicquid delirant reges, plectuntur Achivi.

Whatever the kings may rave about, the Achaians pay the price.

Plebs Achiva periit ad Dunbar in bello,

Plebs Achiva was defeated at Dunbar in battle,

Ubi Scoti cæsi sunt Anglorum flagello.

Videres cadavera, velut in macello

Sending bodies, like in the slaughterhouse

Vilia vendentis, tunicato stricta popello. 80

Vilia for sale, tunic tightly worn. 80

Tunicatus populus multus et immanis,

The tunic is large and massive,

Various Readings.—68. bufo cuncti, Sl.—69. sub dicto, C. 1.—70. Anglico, Cl.—71. obviat, C. 1. sibi obviant, Sl. stulti levant lanceas armato v. Cl.—74. de Scotis miseris, C. 1. de plebe Scotiæ, Sl.—77. ad Berwik, C. 2.—80. Vilis, C. 2. strincta, C. 2. et Cl. cincta, Sl.—81. inanis, C. 1. vilis et inanis, Sl.

Different Readings.—68. bufo cuncti, Sl.—69. sub dicto, C. 1.—70. Anglico, Cl.—71. obviat, C. 1. sibi obviant, Sl. stulti levant lanceas armato v. Cl.—74. de Scotis miseris, C. 1. de plebe Scotiæ, Sl.—77. ad Berwik, C. 2.—80. Vilis, C. 2. strincta, C. 2. et Cl. cincta, Sl.—81. inanis, C. 1. vilis et inanis, Sl.

[167]

Qui solet detrahere viris Anglicanis,

He usually criticizes English men,

Apud Dunbarre corruit, jam fœtet ut canis:

Apud Dunbarre fell, now it stinks like a dog:

Sic faciunt stulti, quos gloria vexat inanis.

Silly people do this, bothered by empty glory.

Vana fecit gloria populum fallacem

Vana made glory a deceptive people

Diffiteri dominum Scotiæ veracem;

Defeat the true Lord of Scotland;

Facto tamen prælio veniunt ad pacem.

Facto, however, they come to peace through battle.

De fatuo quandoque facit fortuna sagacem.

Sagax est in prælio qui majori cedit;

Sagax is in battle who gives way to the stronger;

Sed gens bruta Scotiæ cito fidem lædit. 90

Nemo potest tollere quod natura dedit:

Nemo can take away what nature has given:

Osse radicatum raro de carne recedit.

Recessit rex inclitus, parcens plebi tantæ;

Peragravit Scotiam turba comitante.

Traveling through Scotland with a crowd.

Angli castra muniunt, rege sic mandante;

Angli set up camp, following the king's orders;

Nam levius lædit quicquid providimus ante.

Various Readings.—83. cadebant in foveis, C. 1. cadebant in prælio, Sl.—85. plebem contumacem, C. 2. facit ... prophetam fal. Sl.—86. Edwardum contempnere dominum v. C. 2.—88. quemcunque facit, Sl.—90. Scotica, C. 2.—92. de carne raro, C. 1.—93. recedit, Sl. rex igitur, C. 1.—94. Scotiam pertransiit, C. 1.—95. rege procurante, C. 1 and Sl.—96. prævidimus, C. 1.

Different Readings.—83. They were falling in the pits, C. 1. They were falling in battle, Sl.—85. the rebellious crowd, C. 2. makes ... a false prophet, Sl.—86. to despise Edward, the lord, C. 2.—88. whoever he makes, Sl.—90. Scottish, C. 2.—92. rarely of the flesh, C. 1.—93. withdraws, Sl. the king therefore, C. 1.—94. he passed through Scotland, C. 1.—95. with the king overseeing, C. 1 and Sl.—96. we foresaw, C. 1.

[168]

Regis providentia bella gubernantur;

Wars are governed by wisdom;

Scoticani proceres Anglis subjugantur:

Scottish nobles are subdued by English:

Statuuntur judices, leges renovantur;

Judges are appointed, laws are renewed;

Ipsæ etenim leges cupiunt ut jure regantur. 100

Ipsae indeed want to be governed by law. 100

Rex ad regni regimen dignum deputavit,

Rex considered him worthy of ruling the kingdom,

Johannem Warenniæ, quem sæpe probavit.

Johannem Warenniæ, whom he often praised.

Hic in quantum valuit leges observavit;

Elatos perdens, humiles in pace locavit.

Elatos losing, placed the humble in peace.

Rex in pace rediit hiis ita patratis,

Rex returned in peace after these things were accomplished,

Comiti de Flandria succursurus gratis;

Comiti de Flandria offering help for free;

Magnam classem præparat tempestive satis;

Prepared the class on time;

Tolle moram, semper nocuit differe paratis.

Nec mora, conveniunt Scotici versuti;

No delay, the crafty Scots gather;

Tactis Evangeliis sacris sunt locuti, 110

Tactics are discussed in the sacred Gospels, 110

Various Readings.—97. valla, C. 1.—98. Scotiani, C. 1.—99. revocantur, Sl. prænotantur, C. 1.—100. ipse rerum, Sl.—102. Johan Warenne, C. 1.—103. potuit Scotos registravit, C. 1. valuit jura conservavit, Sl.—104. prodens, Sl. levavit, C. 1.—105. in pace rex, C. 1.—107. Morari non patitur, navibus paratis, C. 1. Præparat navigia tempestive satis, Sl.—108. deferre, C. 1.

Different Readings.—97. valla, C. 1.—98. Scotiani, C. 1.—99. revocantur, Sl. prænotantur, C. 1.—100. ipse rerum, Sl.—102. Johan Warenne, C. 1.—103. potuit Scotos registravit, C. 1. valuit jura conservavit, Sl.—104. prodens, Sl. levavit, C. 1.—105. in pace rex, C. 1.—107. Morari non patitur, navibus paratis, C. 1. Præparat navigia tempestive satis, Sl.—108. deferre, C. 1.

[169]

Quod Trentam non transient austro constituti:

Pauca voluptati debentur, plura saluti.

Few are for pleasure, many for health.

Scoticani proceres jurant omnes læte,

Scottish nobles all joyfully swear,

Et a rege singulis limitantur metæ:

Vide ne perjuri sint, et ruant in rete;

Nam miranda canunt, sed non credenda, poetæ.

Tunc rex mire credulus mare transfretavit,

Et Francos in Flandria potens expugnavit;

Senectutis inmemor multos non expavit.

Old age has not frightened many.

Consilio pollet, cui vim natura negavit. 120

Consilio is powerful, which nature has denied strength. 120

Non negavit Dominus robur et vigorem

Regi, quem constituit fore mundi florem;

Regi, who was appointed to be the world's pride;

Cujus acta singulos agunt in stuporem;

Quemvis namque potest animo sufferre laborem.

Labor novus oritur; Sathan suscitatur;

New labor arises; Satan stirs;

Various Readings.—111. Quod trugam non, C. 2.—112. P. v. plura debent sal. Sl.—113. Per salutem regiam Scoti jurant l. C. 1 and Sl.—114. singuli, Sl.—115. ac ruant, C. 1.—119. sententiæ immemor, Sl.—120. vis, C. 2.—122. Regem, quem, Sl.—123. Ejus bella, C. 1. Actus ejus, Sl.—124. namque animo potuit, Sl.

Different Readings.—111. Which I won't hold back, C. 2.—112. They owe more to salt. Sl.—113. For the king's peace, the Scots swear. C. 1 and Sl.—114. One by one, Sl.—115. and they shall fall, C. 1.—119. forgetful of the judgment, Sl.—120. force, C. 2.—122. The king, whom, Sl.—123. His wars, C. 1. His actions, Sl.—124. for he was able in spirit, Sl.

[170]

Scotorum fidelitas procul effugatur;

The loyalty of the Scots is far away;

Anglicorum probitas falso depravatur.

The integrity of the English is misrepresented.

Arbitrii nostri non est, quod quisque loquatur.

Loquuntur ad invicem scurræ derelictæ;

The abandoned fools talk to each other;

“Ecce dantur Anglicis triumphales vittæ. 130

Anglicans are given victory wreaths. 130

O! Guyllam de Wallia, nos ad ipsos mitte:

O! Guyllam de Wallia, send us to them:

Loricam duram possunt penetrare sagittæ.

Arrows can penetrate hard armor.

Omnes sagittarios nostros convocemus;

Let's gather all our archers;

Ad custodem Scotiæ simul properemus.

Let's hurry to the guard of Scotland.

Nam pro nostra patria fas est ut pugnemus:

Victorem a victo superari sæpe videmus.”

Victors are often seen being overcome by the defeated.

Custos ergo Scotiæ coarctatur nimis;

Custodian of Scotland is too restricted;

Et ad Strivelyne convenit gens corde sublimis;

Fraus occidit Anglicos, et ruunt in imis:

Fraud destroys the English, and they are falling into the depths:

Non eodem cursu respondent ultima primis. 140

Various Readings.—127. Et Anglorum, C. 1 and Sl. dampnatur, Sl.—129. turbæ de. C. 2. derilictæ, C. 1.—131. non ad, Sl.—133. Viros sag. C. 1 and Sl. omnes con. Sl.—134. cito prop. C. 2. This line and the following are transposed in Sl.—135. pat. est ut propugnemus, Sl.—138. Strivelyn, C. 1. Strevelyn, Sl. properat gens, C. 2 and Sl.—139. Defraudantur Anglici, C. 2.

Different Readings.—127. And the English, C. 1 and Sl. are condemned, Sl.—129. from the crowd. C. 2. abandoned, C. 1.—131. not to, Sl.—133. Skilled men. C. 1 and Sl. all agreed. Sl.—134. quickly to prepare. C. 2. This line and the following are transposed in Sl.—135. it is clear that we should defend, Sl.—138. Strivelyn, C. 1. Strevelyn, Sl. the people hurry, C. 2 and Sl.—139. The English are defrauded, C. 2.

[171]

Primus pontem transiit comes dux Anglorum,

Primus crossed the bridge, the earl and leader of the English.

Penetrans audaciter cuneos Scotorum;

Boldly penetrating the Scots' wedges;

Sed seductus rediit, non ob vim virorum:

Fraus est materia multorum sæpe malorum.

Fraud is the root cause of many common problems.

Fraus effecit Anglicos rubore perfundi,

The fraud made the English blush,

Dum suorum sanguinem passim vident fundi.

Reus fraudis Levenax est et Ricardus Lundi.

Reus fraudis Levenax is Richard Lundy.

Quam brevis est risus, quam longaque lacrima mundi!

O mundi perfidia! quis te non miratur?

O world of treachery! Who does not wonder at you?

Dolus in domesticis latens occultatur; 150

Deceit hidden in the home; 150

Versutus pacifico semper adversatur:

Cleverness always opposes the calm.

Pastor oves minat baculo, lupus ore minatur.

Pastor loves the sheep, the wolf eyes them.

Quid minatur barbara bruta gens et stulta?

Numquid hæc perfidia manebit inulta?

Will this treachery go unpunished?

Various Readings.—142. audacter cuneas, Sl.—144. mater multorum, Sl.—145. Fraus confecit, C. 1. robore, Sl. in campo confundi, C. 2.—146. bello vident, C. 1 and Sl.—147. le faux est et Ricardus secundi, C. 1. Letenax et, C. 2. Reus fraus L. Sl.—148. usus quam, C. 1. longa lac. C. 2 and Sl.—149. O mundi malitia, Sl.—151. admiratur, C. 1 and C. 2.—152. bac. minat. Sl.—153. miraris, Sl.—154. hæc injuria, Sl. hæc is omitted in C. 1.

Different Readings.—142. audacter cuneas, Sl.—144. mater multorum, Sl.—145. Fraus confecit, C. 1. robore, Sl. in campo confundi, C. 2.—146. bello vident, C. 1 and Sl.—147. le faux est et Ricardus secundi, C. 1. Letenax et, C. 2. Reus fraus L. Sl.—148. usus quam, C. 1. longa lac. C. 2 and Sl.—149. O mundi malitia, Sl.—151. admiratur, C. 1 and C. 2.—152. bac. minat. Sl.—153. miraris, Sl.—154. hæc injuria, Sl. hæc is omitted in C. 1.

[172]

Veniet rex Angliæ manu non occulta,

Multa super Priamo rogitans, super Hectore multa.

Multa asking about Priam, much about Hector.

Multa sibi cumulat mala gens superba,

Anglicos ad prælia provocans acerba;

Anglicans provoking fierce battles;

Verbera cum venient, tunc cessabunt verba:

Verbera will come, then the words will stop:

Cum totum fecisse putas, latet anguis in herba. 160

[“Non latebit,” inquiunt, “nobis luce Phœbus;

[“It won’t hide from us,” they say, “the light of Phoebus;

Per nos ruent Anglici simul hiis diebus,

Nullus pervilibus percel speciebus.” (?)

Ludit in humanis divina potentia rebus.

O Dei potentia! te pro tuis peto!

O God of power! I ask this of you!

Anglis in auxilium veni vultu læto!

Anglis, come help with a cheerful face!

Regis causam judicas, gratiam præbeto:

Regis, judge the case; show mercy.

Tu sine principio non vincere falsa jubeto.]

Tu sine principio non vincere falsa jubeto.

Post hæc dux fallaciæ suum vocat cœtum,

Various Readings.—157. tibi cumulans, Sl. magna gens, C. 2.—158. Nam fortes, Sl.—159. Numquid non intelligit sapientis verba, C. 1. Non enim intel. sap. v. C. 2.—160. The eight lines which follow (included in brackets) are found only in Sl.—161. Statim dux fallacis, C. 1. Falsus d. f. convocavit c. Sl.

Different Readings.—157. gathering for you, Sl. great nation, C. 2.—158. For the brave, Sl.—159. Doesn't he understand the words of the wise?, C. 1. For indeed the wise do not understand. C. 2.—160. The eight lines that follow (included in brackets) are found only in Sl.—161. Immediately the leader of deceit, C. 1. False leader of the deceived gathered together. Sl.

[173]

Sciens quod abierit rex noster trans fretum;

Cremare Northumbriam statuit decretum:

Cremare Northumbria established a decree:

“Sæpe videmus,” ait, “post gaudia rumpere fletum.”

“Sæpe videmus,” he says, “after joy, tears often break forth.”

Lugeat Northumbria nimis desolata!

Lugeat Northumbria too desolate!

Facta est ut vidua filiis orbata.

Vescy, Morley, Somervile, Bertram sunt in fata:

Vescy, Morley, Somervile, Bertram are in front:

O quibus, et quantis, et qualibet est viduata!

In hac, cum sit vidua, cunei Scotorum

In this case, since she is a widow, the wedge of the Scots

Redigunt in cineres prædia multorum. 170

They turned the lands to ashes.

Willelmus de Wallia dux est indoctorum;

Willelmus de Wallia is the leader of the uneducated;

Gaudia stultorum cumulant augmenta dolorum.

The joy of fools piles on the pain.

Ad augmentum sceleris hactenus patrati,

To add to the crime committed so far,

Alnewyke dant ignibus viri scelerati;

Alnewyke in the fire of the wicked man;

Circumquaque cursitant velut incensati.

They rush around like madmen.

Electi pauci sunt, multi vero vocati.

Elect few are chosen, but many are called.

Various Readings.—165. Luge nunc N., Sl. Northumbriæ, C. 1.—167. V., Bertram, Sum., Merlaii, C. 1. Vessy ... Borthram, C. 2.—168. in quantis, C. 2. es viduata, Sl.—169. In hanc, C. 1. hac, ergo vid. C. 2. In te cum sis, Sl.—170. in cinerem, Sl. Intrant et dant ignibus prædia proborum, C. 1.—172. cumulat ... malorum, C. 1.—173. augmenta, Sl.—174. Alnewik, C. 1. Alnewyk, Sl.

Different Readings.—165. Now read N., Sl. Northumbria, C. 1.—167. V., Bertram, Summary, Merlai, C. 1. Vessy ... Borthram, C. 2.—168. in what ways, C. 2. is widowed, Sl.—169. In this, C. 1. this, therefore see. C. 2. In you, being, Sl.—170. in ashes, Sl. They enter and give fire to the properties of the righteous, C. 1.—172. accumulates ... of evils, C. 1.—173. increases, Sl.—174. Alnewik, C. 1. Alnewyk, Sl.

[174]

Multi quærunt mutuo qualiter sit factum,

Quod Newmonasterium non est igne tactum.

Quod Newmonasterium hasn't been touched by fire.

Dona spondent monachi, sed non solvunt pactum:

Sicut opus fuerat, sic res processit in actum. 180

Hujus rei gratia captivum ducerunt

They took him captive for this reason.

Priorem cœnobii, quem tunc repererunt;

The old monastery they found then;

Captis rebus vacuas domos reliquerunt.

They left empty houses behind.

Munifici pauci, multi qui munera querunt.

Munificent few, many who complain about gifts.

Jam redit in Scotiam populus malignus;

Et Willelmo datum est militare pignus;

De prædone fit eques, ut de corvo cignus;

Accipit indignus sedem, cum non prope dignus.

Accipit unworthy a seat when not near worthy.

Digno tandem principi litera præbetur,

The letter is finally given to the prince,

In qua rei series tota continetur. 190

In this, the whole sequence of events is contained. 190

Various Readings.—177. sit actum, Sl.—178. Nōmonasterium ... sit, C. 2. Novummonasterium, Sl.—179. non tenent, C. 2.—180. ad actum, C. 2.—182. invenerunt, Sl.—183. domus, C. 2.—184. qui præmia, C. 1 and Sl.—185. suam petit patriam pop. C. 1. suam petunt pat. pop. Sl.—186. Et Wallensis accipit m. p. Sl. Et Wallensem accipit, C. 1.—188. quam non, C. 2. Si non, Sl.—189. Digno tamen, C. 1.

Different Readings.—177. it is done, Sl.—178. the monastery ... is, C. 2. new monastery, Sl.—179. they do not hold, C. 2.—180. to the act, C. 2.—182. they found, Sl.—183. house, C. 2.—184. who rewards, C. 1 and Sl.—185. he seeks his homeland, people, C. 1. they seek their homeland, people, Sl.—186. And the Welshman receives the m. p. Sl. And the Welshman receives, C. 1.—188. which does not, C. 2. If not, Sl.—189. deservedly, however, C. 1.

[175]

Si commotus fuerit, nullus admiretur:

If he gets upset, no one should be surprised:

Tranquillum nequit esse fretum, dum peste movetur.

Tranquillum can't be a sea while it's being stirred by a plague.

Motus, suos milites sic cœpit affari:

Motus began to address his soldiers like this:

“Adhuc vos pro patria decet præliari,—

“Still, it is fitting for you to fight for your country,—

Malo semel vincere, quam sæpe turbari:

Bella valent melius quam longa lite gravari,”

Bella valere melius quam longa disputa gravari.

“Ne graveris,” inquiunt, “si Scotorum fures

“Don’t worry,” they say, “if the Scottish thieves

Propriis capitibus acuant secures;

Sharpen axes with their heads;

Unus Anglus perimet Scoticos quam plures.

Un Englishman will kill as many Scots as possible.

Non est plaustelo barbati jungere mures.” 200

Vix est mure melior Walays, aut Gilmaurus,

Vix is better than the mouse, Walays, or Gilmaurus,

Ad quorum victoriam nunquam crescet laurus;

Desunt enim robora, deestque thesaurus:

For lack of strength and treasure:

Bella movet citius cui desunt cornua taurus.

Bella moves faster than a bull that lacks horns.

Various Readings.—191. Si turbatus, C. 1 and Sl.—193. Tunc rex suos, C. 1. affare, C. 2.—194. detur præliari.—195. Malo malos perdere, quam sic molestari, C. 2. Malos Scotos perdere, quam sic conturbari, Sl.—196. volunt melius, C. 1.—199. perimet totum sicut plures, C. 2. Unus nam Anglicus Scotos valet plures, Sl.—200. surgere mures, C. 2. mingere m. C. 1.—201. Vix est murus melior mari ait(?) Gilm. C. 1. melior Scotus Guilm. Sl.—202. Ad cujus vic. crescit, C. 1 and Sl. cresset, C. 2.

Different Readings.—191. If troubled, C. 1 and Sl.—193. Then the king said to his people, C. 1. to speak, C. 2.—194. to be given a chance to fight.—195. I’d rather lose bad people than be bothered like this, C. 2. Better to lose bad Scots than be disturbed like this, Sl.—196. they want better, C. 1.—199. he will destroy everything just like many others, C. 2. One Englishman is worth many Scots, Sl.—200. mice will rise, C. 2. to urinate, C. 1.—201. A wall is hardly better than the sea, he says(?) Gilm. C. 1. A Scot is better, Guilm. Sl.—202. To whose neighborhood it grows, C. 1 and Sl. it would grow, C. 2.

[176]

Bello cadunt miseri die Magdalenæ;

The poor fall on Magdalene's day;

Fere centum millia subdit rex arenæ;

Cæsorum cadaverum pascuæ sunt plenæ.

The pastures are full of corpses.

Oderunt peccare mali formidine pœnæ.

They fear punishment, so they avoid sin.

Pœnæ metu territus tergum dat tyrannus,

Cuï quondam placuit decurtatus pannus; 210

Fallax die prælii fugit ut trutannus.

Fallax ran away from the battle like a coward.

Sæpe dat una dies quod totus denegat annus.

Una die miseri multi perimuntur;

One day, many miserable will perish;

Et Scotos qui fugerant Angli persequuntur;

Perforantur lanceis, vestesque tolluntur.

They are pierced by spears, and garments are lifted.

Alba ligustra cadunt, vaccinia nigra leguntur.

Alba ligustra fall, black berries are collected.

Cadit, Waleys, tua laus, ut quid arma geris,

Ex quo gentem gladio tuam non tueris,

Various Readings.—207. cæsis cadaveribus, C. 2 and Sl.—210. cui quidem, Sl.—213. Illa die plurimi Scoti per. C. 1. plurimi pravi puniuntur, Sl.—214. Fugientes miseros Ang. per. C. 1. Fug. mis. Angl. prosequuntur, Sl.—216. vaticinia, Sl.—218. Ex quo tuum populum tuens non tueris, C. 1. Ex quo tuos gladio tutor non t. Sl.

Different Readings.—207. cæsis cadaveribus, C. 2 and Sl.—210. cui quidem, Sl.—213. Illa die plurimi Scoti per. C. 1. plurimi pravi puniuntur, Sl.—214. Fugientes miseros Ang. per. C. 1. Fug. mis. Angl. prosequuntur, Sl.—216. vaticinia, Sl.—218. Ex quo tuum populum tuens non tueris, C. 1. Ex quo tuos gladio tutor non t. Sl.

[177]

Jus est ut dominio tuo jam priveris.

Jus is that you are already deprived of your dominion.

Ast michi qui quondam semper asellus eris. 220

Eris in proverbium quod non præteribit;

Eris in the saying that won't pass by;

Regnum tuum scissum est, et stare nequibit;

Regnum tuum is torn apart, and it won’t be able to stand.

Potum quem paraveras, gens tua jam bibit.

Potoman the drink you've prepared, your people are already drinking.

Deridens alios, non inderisus abibit.

Deriding others, you won’t escape.

O res apta risui, patens hiis diebus!

O thing suitable for laughter, open in these days!

Fortuna sub variis ludet speciebus.

Fortune will play in various forms.

Profugus de principe, de Juda fit Jebus.

Ludit in humanis divina potentia rebus.

Rebus sic ruentibus rura rex rimatur,

Et fures a foveis fugando venatur; 230

Omnis qui repertus est, gladio mactatur:

Exigit hoc justum, quod culpam pœna sequatur.

Various Readings.—219. Jam tuo dominio jus est ut pri. C. 1. and Sl.—220. acellus, C. 2. In the Sl. MS. the song ends with this line. In C. 1, it ends with l. 232, the last twelve lines, however, being written by another and rather later hand. The rest is found only in C. 2.—221. scissum quod stare, C. 1.—226. ludis speciebus, C. 1.—227. Profugo sub p. ... Gebus, C. 1,—228. divinis, C. 1.—230. a foveis fugat vel ven. C. 2. Et suis, C. 1.

Different Readings.—219. Is it right for you to have power over me? C. 1. and Sl.—220. little one, C. 2. In the Sl. MS, the song ends with this line. In C. 1, it ends with l. 232, though the last twelve lines are written by a different and somewhat later hand. The rest is only found in C. 2.—221. cut off that stands, C. 1.—226. at the games’ appearances, C. 1.—227. Exiled under p. ... Gebus, C. 1,—228. divine, C. 1.—230. drives away from the pits or hunts. C. 2. And his own, C. 1.

[178]

[Consequenter redit rex, ut Francorum florem

Margaretam reginam ducat in uxorem;

Margaret will marry the queen;

Per hanc regna capiunt pacem pleniorem.

Ira cædem generat, concordia nutrit amorem.

Ira breeds violence, harmony nurtures love.

Amor inter principes pullulans præclaros

Love among princes blooming bright

Exulat a subditis gemitus amaros;

Exult at the bitter groans of the subjugated;

Jamque fit per nuncios firma pax non raros;

Hiis etenim rebus conjungit gratia caros. 240

Hiis indeed connects with charm those who are dear. 240

Justus est gratiæ Scotis pars pusilla,

Justus is just a small part of Scotland's grace,

Quia non est impiis pax aut mens tranquilla.

Comyn, Karryk, Umfraville erigunt vexilla:

Comyn, Karryk, and Umfraville raise flags:

Acrius invidia nichil est, nil nequius illa.

Acrius envy is nothing, nothing is more wicked than that.

Nequam sponte natio non vult obedire;

Regem cogit inclitum cum suis redire;

Regem thinks about returning with his famous companions;

Jam timent qui necligunt ad pacem venire,

Sub gladio diræ mortis languendo perire.

Deperirent protinus patres et hæredes;

The parents and heirs perish immediately;

Nisi darent citius ad currendum pedes, 250

Fugientes renuunt villulas et ædes:

They flee from their cottages and homes:

Idæos lepores puer exagitat Ganymedes.

Ganymede stirs the wild hares.

[179]

Inter hæc rex Franciæ, mittens absque mora,

Regem rogat Angliæ pro treuga decora.

Regem asks England for a fair truce.

Annuit rex precibus, mox reflectens lora:

Annuit the king to the prayers, soon reflecting the reins:

Grata superveniet quæ non sperabitur hora

Gratitude will come at an unexpected hour.

Horam Scotis optimam fore quis ignorat,

In qua cessat gladius a plebe quæ plorat,

In which the sword ceases from the crying crowd,

Rexque suos proceres unit et honorat.

Rex unites and honors his nobles.

Dum calor est et pulcra dies, formica laborat. 260

Dum it's hot and a beautiful day, the ant is working. 260

Post hos et hujusmodi bellicos labores,

Angli velut angeli semper sunt victores,

Angels are always victorious, just like the English.

Scoticis et Wallicis sunt præstantiores;

Scottish and Welsh are superior;

Si vitam inspicias hominum sidereus (?) mores.

Quasi sus insurgeret leonis virtuti,

Sic expugnant Angliam Scotici polluti:

So the Scots ravage England:

Et rex illos idcirco subdet servituti:

Et rex illos dunque mette in schiavitu.

Serviet æterno qui parvo nesciet uti.]

Serviet eternally who does not know how to use the little things.

Translation.—I playing prepare a harp for those who desire to play; I set forth a wonderful matter concerning the malice of the world; I will tell nothing that is noxious, but will relate a historical incident; I write a new satire, yet let it not on that account sow anger.—Anger moves the minds of the soldiers of the present day, since the weak detract from the praise of the deeds of the strong; yet let not teeth of the detractors scare thee: if you live well, you need not care for what evil men say.—[If anger last, it turns into malice; malice if not restrained drives people into rage; rage shortens our days, by bringing us into anguish; anger breeds hatred, whilst concord nourishes love.—The love which was in the world is gone, and poison has taken its place; out of hatred has sprung no small plague; the homicide has raised his standard; nothing is sharper than envy, and nothing more wicked.—There is nothing more wicked than an envious man, as every one knows; for his unhappiness increases with the prosperity of his neighbour; he pines away by the very cause which brings profit to the just man. Unless the vessel be clean, whatever you pour in becomes soured.—In order, therefore, that the minds of the wicked may be soured, I will relate what I have learnt of the deeds of the English. Henceforward I will not fear the words of the envious. If you live well, you need not care for what evil men say.]—It is the property of wicked men always to say evil, to detract from the able, to respect the vile. I am unwilling that you should be disturbed by the fear of such men; it is praiseworthy in the prudent to be abused by the wicked.—For the wicked are displeased by rectitude of life: the law is injured in them, and they esteem strife as a joke. The repose of ribalds is inquietude; to attempt to convert fools is, as it were, to put cold iron on the anvil.—Every one strikes cold iron, who counsels the obstinate man to desert his sins; for the wise man says very sensibly, “he sows words in the wind who preaches to a madman.”—Every where are preached the fraudulent actions of the faithless men, who molest England by force of arms; the French, Scotch, and Welsh, whose power may the Omnipotent who holds the world repress!—May the Governor of the universe whom we address as God, who protected the Hebrew people through many difficulties, give the English victory over their enemies! The butler can furnish liquor to a thousand men.—As the butler at will gives drink to many, so the Lord gives strength at his will to those whom he has chosen; Edward the noble King knows this; and he labours to devote himself entirely to Christ.—Edward our King is entirely devoted to Christ; he is quick to pardon, and slow to vengeance; he puts to flight his adversaries like a leopard; the reputation of the fool stinks, the just man smells sweet as spikenard.—Like spikenard smells the fame of the King of the English, who represses the attempts of his enemies; him let all the enemies of the English fear: often the mastiff snatches the sheep from the wolves’ jaws.—In the wolves’ jaws the English have been of late; for, when all the turbulent chiefs of Wales were reduced, the Scotch raise their spears armed in their rags: a few years exhibit the wonderful fortune of John.—John being now King of Scotland, clement and chaste, governing the kingdom as though he had been bred a king, him at length the pride of his nation deposed. The first-created was an exile, driven from his pious seat.—He, however, was deservedly exiled, for, as I have read, he promised homage to the English King; afterwards he declined the verb frango (I break); by breaking all which I had promised, (said he,) I performed my agreement.—The aforesaid prince broke his promise, when he did not restrain the attempts of the wicked; a voice was heard in Rama, weeping and lamentation; a remiss master makes lazy servants.—By slack servants the King is dishonoured; holiness is overthrown, the law is made of no avail; there is frequent sedition, the peace is endangered. Cursed be the house, where every dependent is master!—When the dependant commands, and the prince is a servant, then the state is in danger, and quietness departs. O how many people impiety, when unpunished, injures! The impious man unpunished always thinks that he conquers.—The twelve rulers of Scotland thought that they could resist the great valour of the English; therefore many of them fell by the sword. Said the toad to the harrow, “cursed be so many rulers!”—Many rulers under such a diminutive leader conspire against the English, whilst the king was at peace; at length they meet with standards raised. Great rivers take their rise from a small fountain.—From small fountains great rivers arise; so it is with the wanton attempts of the people of Scotland. Many thereupon are led captives: whenever the kings run wild, it is the subjects who suffer.—The subject populace perished in battle at Dunbar, where the Scotch were slain by the flail of the English. You might see the carcases, as in the shambles of a seller of refuse meat, cut off from the kilted rabble.—The kilted people, numerous and savage, who are accustomed to detract from the Englishmen, fell at Dunbar, and now stink like a dog: thus do fools, who are tormented by vain glory.—Vain glory made the deceitful people deny the true lord of Scotland; but after the battle they seek peace. Sometimes fortune makes a wise man of a fool.—He is wise in battle who yields to his superior; but the wild people of Scotland soon break their faith. No one can take away what nature gave: the disease which is rooted in the bone, can seldom be expelled from the flesh.—The noble king departed, sparing so great a mass of populace; he traversed Scotland with a crowd of attendants. The English fortify castles, by the king’s command; for that hurts less which we have provided against.—The wars are governed by the king’s providence; the Scottish nobles are subdued to the English; judges are appointed, the laws are revised; for the laws themselves require to be regulated aright.—The king appointed a worthy man to the government of the kingdom, John de Warenne, whom he had often proved. He to the utmost of his power observed the laws; destroying the proud, he placed the humble in peace.—The king, after these things had been performed, returned in peace, preparing to aid gratuitously the Count of Flanders; he prepares a great fleet as quickly as he can; banish delay, to those who are prepared it is always injurious to procrastinate.—Nor was there any delay, for the cunning Scots meet together; with their hands on the gospels, they have said that from their station in the south they will not pass the Trent: little is owing to pleasure, more to safety.—The Scottish nobles all swear with alacrity, and their boundaries are limited to each by the king; see that they be not perjured, and fall into the net; for the poets sing wonderful things that are not to be believed.—Then the king, wonderfully credulous in them, passed the sea, and powerfully warred against the French in Flanders; unmindful of old age, he was not terrified by numbers. He flourishes by counsel, to whom nature has denied strength.—The Lord has not denied strength and vigour to the king, whom he ordained to be the flower of the world; whose acts excite everybody’s wonder; for his mind is capable of undergoing every labour.—A new labour arises; Satan is raised up; the fidelity of the Scots disappears entirely; the valour of the English is undeservedly set at nought. What everybody says, does not rest upon our opinion.—The abandoned scoffers hold mutual conversations; “Lo! triumphant garlands are given to the English. O William de Wallace! send us to them: arrows can penetrate the hard mail.—Let us call together all our archers; let us hasten together against the Guardian of Scotland. For it is right that we should fight for our country: we often see the conqueror overcome by the vanquished.”—Accordingly the Guardian of Scotland is very hard pressed; and the people assemble at Stirling, proud in spirit; treachery destroys the English, and they are on the brink of ruin: the end does not correspond with the beginning.—The Earl, who was leader of the English, first passed the bridge, penetrating boldly into the Scotish columns; but he was driven back by treachery, and not by the force of arms: fraud is often the cause of many evils.—Fraud caused the English to blush, whilst they saw on all sides the blood of their own people flowing; Levenax and Richard Lundi are convicted of fraud. How short is the joy, and how lasting the sorrow, of the world!—O perfidiousness of the world! who is not astonished by thee? Treachery lies hid, concealed among our household; the cunning man is always opposed to the peaceful; the shepherd leads his sheep with a staff, the wolf threatens them with his mouth.—What does the barbarous brutal and foolish race threaten? Will this perfidy remain unavenged? The King of England will come with open force, inquiring much about Priam and much about Hector.—The proud people raise a heap of evils for themselves, provoking the English to the bitter contest; words will cease, when the blows come; though you think you have finished entirely, there is a snake concealed in the grass.—[“The sun,” they say, “will not be concealed from us with his light; the time is come when the English will all fall by our hands; no one....” The Divine power plays with the prospects of men.—O power of God! I petition thee in favour of thy people! come with a propitious countenance to the aid of the English; judge the king’s cause, and give him grace: thou who art without beginning, do not let falseness triumph.]—After this the leader of the plot calls together his party, knowing that our king would be gone over the sea; he made an order to ravage Northumberland: “we oft see,” says he, “weeping after joy.”—Northumberland, much desolated, may weep! She is made as a widow robbed of her children. Vescy, Morley, Somerville, Bertram are dead: Alas! of how many, and how great men in every part is she widowed!—In her, since she is a widow, the troops of the Scots reduce the estates of many to cinders. William Wallace is the leader of these savages; the rejoicings of fools breed increase of griefs.—To increase the wickedness which they had hitherto perpetrated, these wicked men deliver Alnwick to the flames; they run about on every side like madmen. Few are chosen, but many are called.—Many ask each other how it happened, that the Newminster was not touched by the fire. The monks promise gifts, but they do not fulfil their promise: as there was need, so was the thing carried into effect.—On this account they led away captive the prior of the monastery, whom they then found; having carried away the goods, they left the houses empty. Few are munificent, but there are many who seek after gifts.—Now the malignant people returns to Scotland; and the honour of knighthood is given to William; from a robber he becomes a knight, just as a swan is made out of a raven; an unworthy man takes the seat, when a worthy man is not by.—At length a letter reaches the worthy prince, in which the whole course of events is told. Let nobody be surprized if he was enraged at it: the sea cannot be quiet when the storm rages.—In his anger he began thus to address his knights: “Again you must prepare to fight for your country. I would rather conquer once, than be often tormented; wars are better than being troubled with lasting strife.”—“Do not be troubled,” said they, “if the Scottish thieves sharpen axes for their own heads; one Englishman will slay very many Scots. It is not the part of a man who has a beard to join mice to a little cart.”—Wallace, or Gilmaurus, is scarcely better than a mouse, to whose victory the laurel will never grow; for they want strength and treasure: a bull who has lost his horns is the more eager for the war.—On St. Magdalen’s day the wretches fall in battle; the king subdues in the field near a hundred thousand; the meadows are covered with their carcases. The wicked hate sin from the fear of punishment.—Scared by the fear of punishment the tyrant turns his back, whom the short jacket once pleased; faithless in the day of battle he flies like a truant. One day often gives what the whole year denies.—In one day many wretches were slain; and the English pursue the Scots who had fled; they are transfixed with spears, and robbed of their clothes. The white thorns are cut down, while the black bilberries are gathered.—Wallace, thy reputation as a soldier is lost; since thou didst not defend thy people with the sword, it is just thou shouldst now be deprived of thy dominion.

Translation.—I’m getting ready to play a harp for those who want to join in; I’m sharing something amazing about the harmful nature of the world; I won’t speak of anything toxic, but I’ll recount a historical event; I’m writing a new satire, but don’t let that make you angry.—Anger drives the minds of today’s soldiers, as the weak undermine the strength of the mighty; don’t let the critics intimidate you: if you live well, you shouldn’t worry about what evil people say.—[If anger lingers, it turns into malice; malice, if unchecked, leads to rage; rage shortens our lives through suffering; anger fosters hatred, while harmony nurtures love.—The love that once filled the world is gone, and poison has taken its place; from hatred arises no small plague; the murderer has raised his banner; nothing is sharper than envy, and nothing is more wicked.—There is nothing more wicked than an envious person, as everyone knows; their misery grows alongside their neighbor’s success; they waste away because of what benefits the righteous. If the vessel isn’t clean, whatever you pour in becomes spoiled.—So, to sour the minds of the wicked, I’ll share what I’ve learned about the actions of the English. From now on, I won’t fear the words of the envious. If you live well, you shouldn’t worry about what evil people say.]—It’s typical for wicked people to speak evil, to criticize the capable, and to respect the vile. I don’t want you to be disturbed by fear of such people; it’s commendable for the wise to be criticized by the wicked.—For the wicked are upset by a righteous life: they disregard the law and see conflict as a joke. The comfort of the immoral is unrest; trying to change fools is like placing cold iron on the anvil.—Everyone strikes cold iron who advises the stubborn to abandon their sins; for the wise say sensibly, “He sows words in the wind who preaches to a madman.”—Everywhere, the fraudulent actions of unfaithful men are reported, who assault England by force of arms; the French, Scots, and Welsh, may the Almighty who controls the world keep them in check!—May the Lord of the universe we call God, who protected the Hebrew people through many trials, grant the English victory over their enemies! The steward can serve drinks to a thousand men.—Just as the steward provides drink to many at will, so the Lord grants strength as He sees fit to those He has chosen; Edward the noble King knows this; he strives to devote every part of himself to Christ.—Edward our King is fully dedicated to Christ; he is quick to forgive and slow to take revenge; he chases away his foes like a leopard; the reputation of the fool stinks, while the just person is sweet-smelling like spikenard.—Like spikenard smells the fame of the King of the English, who quells the efforts of his enemies; let all the enemies of the English fear him: often the mastiff snatches the sheep from the wolves’ jaws.—Recently, the English have been in the wolves’ jaws; for when all the turbulent chiefs of Wales were subdued, the Scots raised their spears armed in rags: a few years show the remarkable fortune of John.—Now King of Scotland, John is merciful and honorable, ruling the kingdom as if he were born a king, yet he was ultimately deposed by the pride of his nation. The first-born was exiled, driven from his sacred throne.—He was justly exiled, for I’ve read that he promised allegiance to the English King; afterward, he declined to “frango” (break); by breaking all that I had promised, (he said,) I kept my agreement.—The aforementioned prince broke his promise when he didn’t restrain the wicked; a voice was heard in Rama, weeping and lamentation; a negligent master makes lazy servants.—Through lazy servants, the King is dishonored; holiness is overthrown, and the law is rendered ineffective; sedition is frequent, and peace is endangered. Cursed is the house where every dependent has the upper hand!—When the dependent commands, and the prince is reduced to servitude, then the state is in jeopardy, and tranquility leaves. O how many people sin through unpunished impiety! The impious person, unpunished, always believes he is winning.—The twelve rulers of Scotland thought they could resist the great valor of the English; thus, many of them fell by the sword. The toad said to the harrow, “cursed be so many rulers!”—Many rulers conspire against the English under such a petty leader while the king was at peace; eventually, they meet with their banners raised. Great rivers spring from a small source.—From small sources arise great rivers; likewise, it is with the reckless attempts of the people of Scotland. Many then are taken captive: whenever kings go wild, it’s the subjects who pay the price.—The common people perished in battle at Dunbar, where the Scots were slaughtered by the might of the English. You could see the corpses, like those in a butcher's shop, separated from the kilted rabble.—The kilted people, numerous and savage, who are used to undermining the English, fell at Dunbar, and now stink like dogs: thus do fools, tormented by empty glory.—Vain glory caused the deceitful people to deny the true lord of Scotland; but after the battle, they seek peace. Sometimes fortune turns a fool into a wise person.—He is wise in battle who submits to his superior; but the wild people of Scotland quickly break their word. No one can take away what nature has given: the disease rooted in the bone is rarely expelled from the flesh.—The noble king left, sparing such a large crowd; he traveled through Scotland with a multitude of followers. The English fortify castles, by the king’s command; for what we have prepared against hurts us less.—Wars are governed by the king’s foresight; the Scottish nobles are subdued by the English; judges are appointed, the laws are revised; for the laws themselves need to be properly regulated.—The king appointed a worthy man, John de Warenne, to govern the kingdom, whom he had tested many times. To the best of his ability, he upheld the laws; he brought down the arrogant and brought peace to the humble.—The king, after these things were accomplished, returned in peace, preparing to help the Count of Flanders voluntarily; he quickly prepares a large fleet; delaying is always harmful to those who are ready.—There was no delay, for the cunning Scots gathered; with their hands on the gospels, they vowed they wouldn't move past the Trent from their southern position: little is owed to pleasure, more to safety.—All the Scottish nobles eagerly swore, and their boundaries were defined by the king; see that they don’t commit perjury and fall into a trap; for poets sing wonderful tales that aren’t to be trusted.—Then the king, remarkably gullible, crossed the sea, and vigorously waged war against the French in Flanders; unmindful of age, he wasn’t intimidated by numbers. He thrives on counsel, to whom nature has denied strength.—The Lord hasn’t denied strength and vigor to the king, whom He appointed to be the best of the world; whose deeds amaze everyone; for his mind can bear any labor.—A new obstacle arises; Satan is stirred up; the loyalty of the Scots completely disappears; the valor of the English is unjustly dismissed. What everyone says does not rely on our opinion.—The abandoned scoffers hold conversations; “Look! Triumphant wreaths are given to the English. O William de Wallace! send us to them: arrows can pierce strong armor.—Let’s gather all our archers; let’s rush together against the Guardian of Scotland. It’s right that we should fight for our country: we often see the conqueror overcome by the defeated.”—Thus the Guardian of Scotland is in a tight spot; and the people gather at Stirling, proud in spirit; treachery destroys the English, and they are on the brink of doom: the outcome doesn’t match the beginning.—The Earl, leader of the English, was the first to cross the bridge, boldly penetrating the Scottish columns; yet he was driven back by treachery, not by the strength of arms: fraud often causes great evils.—Fraud made the English blush, as they saw the blood of their own people flowing on all sides; Levenax and Richard Lundi are found guilty of treachery. How fleeting is joy, and how enduring the sorrow of the world!—O treachery of the world! who is not astonished by you? Deceit lurks, hidden among us; the cunning are always opposed to the peaceful; the shepherd leads his sheep with a staff, the wolf threatens them with its mouth.—What does the brutal and foolish race threaten? Will this treachery go unpunished? The King of England will come with open force, inquiring much about Priam and much about Hector.—The proud people create a mountain of troubles for themselves, provoking the English to fierce conflict; words will cease when the blows come; though you think you have finished everything, a snake lurks in the grass.—[“The sun,” they say, “will not hide its light from us; the time has come when the English will all fall by our hands; no one....” The Divine power toys with the hopes of men.—O power of God! I implore you on behalf of your people! come favorably to assist the English; judge the king’s cause, and grant him grace: you who are without a beginning, do not let deceit triumph.]—After this, the plot's leader gathers his crew, knowing that our king would be gone overseas; he orders a raid on Northumberland: “we often see,” he says, “cursing after joy.”—Northumberland, badly ravaged, may weep! She resembles a widow robbed of her children. Vescy, Morley, Somerville, Bertram are dead: Alas! of how many, and how great men in every part is she a widow!—In her, as she is widowed, the troops of the Scots reduce many estates to ashes. William Wallace is the leader of these savages; the folly of fools spawns greater griefs.—To expand the wickedness they have already committed, these wicked men set Alnwick ablaze; they rush around everywhere like madmen. Few are chosen, but many are called.—Many ask each other how it happened that Newminster was not touched by the flames. The monks promise gifts, but they don’t keep their promises: as needed, so is the situation carried out.—For this reason, they captured the prior of the monastery, whom they then found; having taken the goods, they left the houses empty. Few are generous, but many seek gifts.—Now the malicious people return to Scotland; and the honor of knighthood is bestowed upon William; from a thief he becomes a knight, just as a swan is made from a raven; an unworthy man takes the seat when a worthy man is absent.—At last, a letter arrives for the worthy prince, detailing the entire course of events. Let no one be surprised if he was enraged at it: the sea cannot be calm when the storm rages.—In his anger, he began addressing his knights: “Once again, you must prepare to fight for your country. I’d rather conquer once than be tormented often; wars are preferable to enduring lastings troubles.”—“Don’t be distressed,” they said, “if the Scottish thieves sharpen axes for their own necks; one Englishman will kill many Scots. It’s not manly for a bearded man to join mice to a small cart.”—Wallace, or Gilmaurus, is hardly better than a mouse, whose victory will never earn the laurel; for they lack strength and wealth: a bull without horns is more eager for war.—On St. Magdalen’s day, the wretches fall in battle; the king conquers nearly a hundred thousand in the field; the meadows are covered with their corpses. The wicked hate sin out of fear of punishment.—Fearing punishment, the tyrant checks his back, who once liked the short jacket; unfaithful in battle, he flees like a truant. One day can often give what the whole year denies.—In one day many wretches were slain; and the English pursue the fleeing Scots; they are pierced with spears and stripped of their garments. The white thorns are cut down, while the black bilberries are gathered.—Wallace, your reputation as a soldier is lost; since you did not defend your people with the sword, it is just that you should now be stripped of your power.

But, in my view, thou wilt always be the ass thou wert formerly.—Thou wilt pass into a lasting proverb; thy kingdom is divided, and cannot stand; thy people now drink of the cup which thou hast prepared. He who turns others into derision, will not escape being derided.—O laughable thing, that has been manifested in our time! Fortune will play in various ways. The prince has been turned into an outcast, Judah into Jebus. The Divine power plays with the prospects of men.—Things being brought to this pass, the king searches the country, and hunts the thieves out of their hiding places; every one who is found is put to the sword: justice requires this, that the punishment come after the fault.—[Next the king returns, that he may marry Queen Margaret, the flower of the French; through her the kingdoms receive a more complete peace. Anger begets slaughter, concord nourishes love.—When love buds between great princes, it drives away bitter sobs from their subjects; and now a firm peace is negotiated by frequent messengers: for by these things grace makes people friends.—It is just that the Scots should have a small portion of grace, because the impious people have neither peace nor quiet of mind. Comyn, Carrick, Umfraville raise their standards: there is nothing more sharp than envy, nor more wicked.—The nation, voluntarily wicked, will not be obedient; it forces the illustrious king with his army to return; now they fear who neglect to come to peace, lest they perish languishingly by the sword of dire death.—Let them perish utterly both fathers and sons; unless they quickly give their feet to flight, flying they desert their towns and houses: the child Ganymedes drives about the hares on mount Ida.—In the midst of these transactions the King of France, sending without delay, asks an honourable truce of the King of England. The king accedes to his request, soon afterwards turning his reins: the grateful hour will arrive when it is least expected.—Who knows not that that would be the best hour for the Scots, in which the sword ceases from the weeping commonalty, and the king unites and honours the nobles. While it is warm and fair weather, the ant labours.—After all these warlike labours, the English like angels are always conquerors, they are more excellent than the Scotch and Welsh; you will learn people’s manners by contemplating their lives.—As though a swine should resist the valour of the lion, so the filthy Scots attack England; and the king for that reason reduces them to slavery: he will ever be a slave, who cannot be content with the little which Providence has given him.]

But in my opinion, you will always be the fool you once were. You will become a lasting proverb; your kingdom is divided and cannot stand; your people now drink from the cup you have prepared. Those who mock others won’t escape being mocked themselves. What a laughable situation we've witnessed in our time! Fortune will play in many ways. The prince has been turned into an outcast, Judah into Jebus. Divine power toys with people's prospects. With things coming to this, the king searches the land and hunts down thieves from their hiding spots; anyone found is put to the sword: justice demands that punishment follows wrongdoing. Next, the king returns to marry Queen Margaret, the jewel of the French; through her, the kingdoms achieve a more complete peace. Anger leads to slaughter, while harmony fosters love. When love blossoms between great princes, it drives away the bitter tears of their subjects; now a lasting peace is negotiated through frequent messengers: these efforts bring grace and friendship among people. It seems fair that the Scots receive a small measure of grace, for the wicked people know neither peace nor tranquility. Comyn, Carrick, Umfraville raise their banners; there’s nothing sharper than envy, nothing more wicked. The nation, willingly wicked, refuses to obey; it forces the noble king, with his army, to retreat; now they fear those who neglect to seek peace, lest they languish by the sword. Let both fathers and sons perish completely; unless they quickly flee, they abandon their towns and homes: young Ganymedes chases the hares on Mount Ida. Amid all this, the King of France promptly asks for an honorable truce from the King of England. The king agrees to his request, soon after changing his course; the moment of gratitude will come when it is least expected. Who doesn’t know that would be the best moment for the Scots, when the sword’s sorrowful weeping ceases and the king unites and honors the nobles? While the weather is warm and fair, the ant works. After all these warlike efforts, the English, like angels, are always victorious; they excel beyond the Scots and Welsh; you can learn people’s character by observing their lives. Just as a pig could never challenge the courage of a lion, the filthy Scots attack England, and for that reason, the king brings them to servitude: he will forever be a slave who cannot be satisfied with the little that Providence has given him.

[180]

The following verses seem to have been written immediately after John Baliol had retired to Normandy, in 1290. In the manuscript, they are accompanied by a picture representing a ship, full of people, passing the sea.

The following verses appear to have been written right after John Baliol moved to Normandy in 1290. In the manuscript, they are paired with an illustration showing a ship, filled with people, sailing across the sea.

ON THE DEPOSITION OF BALIOL.

[From MS. Cotton. Julius, A. V. fol. 2, r^o. of beginning of 14th cent.]

Ecce dies veniunt Scoti sine principe fiunt;

Ecce, the days come when the Scots are without a leader;

Regnum Balliolus perdit, transit mare solus.

Regnum Balliolus loses, he crosses the sea alone.

Defendi bello Scotus mucrone novello

Defend beautiful Scotus with a new sword.

Sperans Gallorum, vires expectat eorum.

Sperans Gallorum is awaiting their forces.

De gwerra tuti Gallorum viribus uti

Congaudent Scoti; currunt ad prælia moti.

Congauding Scots; they dash to battle, stirred up.

Gallia de parvo Scoto profecit in arvo.

Gallia came from a small Scottish community in the field.

Cur in conflictu Scotus ter corruit ictu?

Conflictu quarto Scoti ponuntur in arto:

Conflictu quarto, the Scots are in a tight spot:

Quales sunt et erunt, carmina plura ferunt,

Quales sono e saranno, le poesie più portano,

Carmina qui didicit Trojam per prælia vicit,

Carmina who learned to conquer Troy through battles,

Ovidius docuit quæ sibi causa fuit.

Ovid taught what was the reason for him.

Percussis bellis, sterilis fit Troja puellis;

Finitis motis, sic fiet Scotia Scotis.

[181]

Vastantur gwerra Trojani, de prope terra

Castrorum plena, cum finibus est aliena.

Urbibus et villis proles dominatur Achillis;

Pyrrhus vastat eas, Priamum ploravit Æneas.

Pyrrhus attacks them, and Aeneas mourns Priam.

Merlinus scribit quod turba superba peribit;

Merlin writes that the proud crowd will perish;

Latrans exibit canis, et bos profugus ibit.

Tunc nemus Eutherium pennata fronde carebit;

Et genus Albaneum sua regna perire videbit.

Scote miser, plora, tibi flendi jam venit hora;

Scote miser, plora, it’s time for you to cry now;

Nam regnum patruum desinet esse tuum.

Principe privaris, campo sic subpeditaris,

Quod meritis miseris semper asellus eris.

Vox de profundis Cambini te vocat undis,

Torquendum clade, quam non novit genus Adæ.

Torquendum clade, which the kind of Adam does not know.

Illuc tende vias, et dæmonis assecla fias!

Illuc tend to the paths, and you will become a follower of the demon!

Amplius Andreas ducere nescit eas.

Andreas can't lead them anymore.

Translation.—Lo! the time is come when the Scots are without a prince; Baliol loses the kingdom, and passes the sea alone. The Scot, hoping to be defended in battle by the new spear of the French, is waiting for their power. The Scots rejoice together in the belief that they will have the better in the war by the aid of the French; they rebel, and haste to fight. France will profit little the Scot in the field. Why has the Scot been beaten in three battles? By the fourth battle the Scots are reduced to extremities: such as they are and will ever be, very many songs tell. He who learnt songs conquered Troy in battle; Ovid has told us what was the cause of it. After the war, Troy was barren of maidens; when the rebellion is over, so will Scotland be of Scots. Troy is ravaged by war, the land near about being full of camps, it is with its boundaries become the property of another. The son of Achilles rules over the cities and towns; Pyrrhus lays them waste, Æneas has wept for Priam. Merlin writes that the proud crowd shall perish; the barking dog shall depart, and the ox shall go into exile. Then shall the Eutherian grove be stripped of its feathered branches; and the Albanian race will see their kingdom perish. Wretched Scot, lament, thy hour of weeping is now come; for the kingdom of thy forefathers ceases to be thine. Thou art deprived of a prince, and art so trodden down in the field, that by thy ill merits thou wilt always be an ass. A voice from the bottom of the Cambine waters calls thee, to be punished with such slaughter as the race of Adam has not yet seen. Hasten thither, and become the companion of the devil! Andrew will no longer be their leader.

Translation.—Look! The time has come when the Scots are without a prince; Baliol loses the kingdom and crosses the sea alone. The Scots, hoping to be defended in battle by the new strength of the French, are waiting for their support. The Scots are filled with hope that they will prevail in war thanks to the French; they rebel and rush to fight. France won’t gain much for the Scots in battle. Why have the Scots been defeated in three battles? By the fourth battle, the Scots are pushed to their limits: songs tell of what they are and will always be. He who learned songs conquered Troy in battle; Ovid explained the reason for this. After the war, Troy was left without maidens; when the rebellion ends, so too will Scotland be left without Scots. Troy is devastated by war, the land around it filled with camps, and its borders have become the property of another. The son of Achilles rules over the cities and towns; Pyrrhus lays waste to them, and Æneas has wept for Priam. Merlin writes that the proud shall fall; the barking dog will leave, and the ox will go into exile. Then the Eutherian grove will lose its feathered branches; and the Albanian people will witness the downfall of their kingdom. Wretched Scot, mourn, for your moment of sorrow has arrived; the kingdom of your ancestors is no longer yours. You are deprived of a prince and are so defeated in battle that by your own wrongs you will always be an idiot. A voice from the depths of the Cambine waters calls you, to suffer a slaughter unlike anything the race of Adam has seen before. Hurry there, and become the companion of the devil! Andrew will no longer be their leader.

[182]

The general hatred to the Scots did not hinder the people from feeling grieved by the heavy taxes which were raised to support the war, and more particularly the expeditions into Flanders, (which latter were ill managed, and produced no results,) or from showing their dissatisfaction. The King’s measures of ambition were often thwarted by the stern opposition of the barons and the commons. The following song was directed more particularly against the unconstitutional seizure of wool, and generally against all the taxes raised for the Flemish war.

The widespread dislike for the Scots didn't stop people from feeling upset about the heavy taxes imposed to fund the war, especially for the poorly managed campaigns in Flanders that brought no results, or from expressing their discontent. The King’s ambitious plans were frequently blocked by the strong resistance from the barons and the common people. The following song was specifically aimed at protesting the unlawful confiscation of wool and, more broadly, against all the taxes levied for the Flemish war.

SONG AGAINST THE KING’S TAXES.

[MS. Harl. No. 2253, fol. 137, v^o, written in reign of Edw. II.]

[MS. Harl. No. 2253, fol. 137, v^o, written in the reign of Edward II.]

Dieu, roy de magesté, ob personas trinas,

Dieu, king of majesty, of three persons,

Nostre roy e sa meyné ne perire sinas;

Grantz mals ly fist aver gravesque ruinas,

Celi qe ly fist passer partes transmarinas.

Celi que ly fist passer partes transmarinas.

Rex ut salvetur, falsis maledictio detur!

Rex, so that he may be saved, let a false curse be given!

Roy ne doit à feore de gere extra regnum ire,

For si la commune de sa terre velint consentire:

For if the community of their land wants to agree:

Par tresoun voit honme sovent quam plures perire;

A quy en fier seurement nemo potest scire.

A person can securely know nothing.

Non eat ex regno rex sine consilio.

[183]

Ore court en Engletere de anno in annum

Le quinzyme dener, pur fere sic commune dampnum.

E fet avaler que soleyent sedere super scamnum;

E vendre fet commune gent vaccas, vas, et pannum.

Non placet ad summum quindenum sic dare nummum.

Une chose est countre foy, unde gens gravatur,

Que la meyté ne vient al roy, in regno quod levatur.

Pur ce qu’il n’ad tot l’enter, prout sibi datur,

Le pueple doit le plus doner, et sic sincopatur.

Le pueple doit le plus donner, et ainsi se sacrifie.

Nam quæ taxantur, regi non omnia dantur.

Unquore plus greve à simple gent collectio lanarum,

Unquore plus grieve to simple gentle collection of wool,

Que vendre fet communement divitias earum.

Ne puet estre que tiel consail constat Deo carum,

Issi destrure le poverail pondus per amarum,

Non est lex sana, quod regi sit mea lana.

Uncore est plus outre peis, ut testantur gentes,

En le sac deus pers ou treis per vim retinentes.

En le sac deux pers ou trois per vim retinentes.

[184]

A quy remeindra cele leyne? quidam respondentes,

Que jà n’avera roy ne reygne, sed tantum colligentes.

Pondus lanarum tam falsum constat amarum.

Depus que le roy vodera tam multum cepisse,

Depus que le roi voudra tant de choses prendre,

Entre les riches si purra satis invenisse;

E plus, à ce que m’est avys, et melius fecisse

Des grantz partie aver pris, et parvis pepercisse.

Qui capit argentum sine causa peccat egentum.

Honme ne doit à roy retter talem pravitatem,

Mès al maveis consiler per ferocitatem.

Le roy est jeovene bachiler, nec habet ætatem,

Le roi est un jeune bachelier, et il n’a pas d’âge,

Nule malice compasser, sed omnem probitatem.

Consilium tale dampnum confert generale.

Such counsel causes overall harm.

Rien greve les grantz graunter regi sic tributum;

Rien ne grève les grandes garanties régionales de cet impôt;

Les simples deyvent tot doner, contra Dei nutum.

Cest consail n’est mye bien, sed vitiis pollutum;

C'est conseil n'est pas très bon, mais il est souillé par des défauts;

Ceux que grauntent ne paient ren, est male constitutum.

Ceux que grauntent ne paient rien, est mal conçu.

Nam concedentes nil dant regi, sed egentes.

[185]

Coment fra honme bon espleit ex pauperum sudore,

Que les riches esparnyer doit, dono vel favore?

Des grantz um le dust lever, Dei pro timore;

Le pueple plus esparnyer, qui vivit in dolore.

Qui satis es dives, non sic ex paupere vives.

Je voy en siècle qu’ore court gentes superbire,

D’autre biens tenir grant court, quod cito vult transire.

D’autre biens tenir grand court, quod cito vult transire.

Quant vendra le haut juggement, magna dies iræ,

S’il ne facent amendement, tunc debent perire.

S'il ne facent amendement, tunc debent perire.

Rex dicit reprobis, “ite:”—“venite,” probis.

Rex says to the wicked, “go”:—“come,” to the good.

Dieu, que fustes coronée cum acuta spina,

Dieu, how you were crowned with a sharp thorn,

De vostre pueple eiez pitée gratia divina!

Que le siècle soit aleggée de tali ruina!

A dire grosse veritée est quasi rapina.

A serious big truth is almost theft.

Res inopum capta, nisi gratis, est quasi rapta.

Res inopum capta, unless given freely, is like stolen property.

Tel tribut à nul feor diu nequit durare;

Devoyde qy puet doner, vel manibus tractare?

[186]

Gentz sunt à tiel meschief quod nequeunt plus dare;

Gentz are in such trouble that they can’t give anymore;

Je me doute, s’ils ussent chief, quod vellent levare.

Je me doute, s’ils étaient en chef, qu’ils voudraient lever.

Sæpe facit stultas gentes vacuata facultas.

Yl y a tant escarceté monetæ inter gentes,

Yl y a tant de pénurie monétaire entre les peuples,

Qe honme puet en marché, quam parci sunt ementes,

Tot eyt honme drap ou blée, porcos vel bidentes,

Rien lever en verité, tam multi sunt egentes.

Rien lever en vérité, tant de gens ont besoin.

Gens non est læta, cum sit tam parca moneta.

Gens isn't happy when money is so scarce.

Si le roy freyt moun consail, tunc vellem laudare,

D’argent prendre le vessel, monetamque parare;

Mieu valdreit de fust ma[n]ger, pro victu nummos dare,

Qe d’argent le cors servyr, et lignum pacare.

Est vitii signum pro victu solvere lignum.

Lur commissiouns sunt trochiers qui sunt ultra mare;

Lur commissions are traders who are overseas;

Ore lur terres n’ount povers eosdem sustentare.

[187]

Je ne say coment purrount animas salvare,

Que d’autrui vivre voderount, et propria servare.

Non dubitant pœnas cupientes res alienas.

Dieu pur soun seintime noun, confundat errores,

Dieu, purest is your holy name, may it confound errors,

E ceux que pensent fere tresoun, et pacis turbatores!

E vengaunce en facez ad tales vexatores!

Take vengeance on those tormentors!

E confermez e grantez inter reges amores!

Perdat solamen qui pacem destruit! Amen.

Destroying peace brings no solace! Amen.

Translation.—O God, king of majesty, for the sake of the Trinity,—do not permit our king and his household to perish;—great hurt and great ruin he caused him to have,—who made him pass over the sea.—In order that the king may prosper, may his false advisers be accursed.

Translation.—O God, king of majesty, for the sake of the Trinity,—do not let our king and his household be lost;—he caused them great harm and great ruin,—who made him cross the sea.—So that the king may succeed, may his false advisers be cursed.

A king ought not to go out of his kingdom to make war,—unless the commons of his land will consent:—by treason we often see very many perish;—no one can tell in whom to trust with certainty.—Let not the king go out of his kingdom without counsel.

A king shouldn’t leave his kingdom to fight a war—unless the people of his land agree. We often see many perish due to treason; it’s impossible to know who can be trusted for sure. The king should not leave his kingdom without advice.

Now goes in England from year to year—the fifteenth penny, to do thus a common harm.—And it makes them go down, who used to sit upon a bench;—and it obliges the common people to sell both cows, vessels, and clothes.—It does not please thus to pay the fifteenth to the last penny.

Now in England, year after year, there's the fifteenth penny, causing widespread harm. It forces those who used to sit on a bench to go down in status, and it compels regular folks to sell their cows, pots, and clothes. Paying the fifteenth penny down to the last cent is not something people are happy about.

One thing is against faith, whereby the people is aggrieved,—that the half of what is raised in the kingdom does not come to the king.—Since he has not the whole, as it is given to him,—the people is obliged to give the more, and thus they are cut short.—For the taxes which are raised are not all given to the king.

One issue that undermines faith, causing distress among the people, is that half of what is collected in the kingdom does not go to the king. Because he doesn’t receive the full amount that is intended for him, the people end up having to give more, which ultimately leaves them with less. The taxes collected are not all sent to the king.

The collecting of the wool grieves the common people still more,—which drives them commonly to sell their property.—Such counsel cannot be acceptable to God,—thus to destroy the poor people by a bitter burthen.—It is not sound law, which gives my wool to the king.

The collection of wool burdens the common people even more, often forcing them to sell their belongings. Such advice cannot please God, as it leads to the suffering of the poor under a harsh load. It is not a just law that takes my wool for the king.

What is still more contrary to peace, as people witness,—they retain two or three parts in the sack.—To whom shall remain this wool? Some answer,—that neither king nor queen shall have it, but only the collectors.—Such a false weight of wool is manifestly a bitter thing.

What’s even more against peace, as people can see, is that they keep two or three portions in the sack. To whom will this wool belong? Some say that neither the king nor the queen will have it, but only the collectors. Such a deceitful weight of wool is clearly a harsh reality.

Since the king is determined to take so much,—he may find enough among the rich and he would get more and do better, as it appears to me,—to have taken a part from the great, and to have spared the little.—He sins who takes the money of the needy without cause.

Since the king is set on taking so much,—he might find enough among the wealthy and could gain more and do better, as it seems to me,—to have taken from the powerful, and to have spared the less fortunate.—He wrongs himself who takes from the needy without reason.

We ought not to lay such wickedness to the charge of the king,—but to the bad counsellor, by his rapacity. The king is a young bachelor, and is not of an age—to compass any malice, but to do all probity.—Such counsel does general harm.

We shouldn't blame the king for such wrongdoing—it's the corrupt advisor who is behind it, driven by greed. The king is a young single man and is not old enough to harbor any malice; he's capable of doing the right thing. Such advice causes harm to everyone.

It is no trouble to the great thus to grant to the king a tax; the simple must pay it all, which is contrary to God’s will.—This counsel is not at all good, but polluted with vice;—it is ill ordained, that those who grant should pay nothing.—For those who make the grant give nothing to the king, it is the needy only who give.

It’s not hard for the powerful to approve a tax for the king; it’s the ordinary people who end up paying it all, which goes against God’s will.—This advice is not good at all; it’s filled with greed;—it’s unfair that those who approve the tax don’t pay anything themselves.—The ones who approve the tax give nothing to the king; it’s only the needy who actually pay.

How will they perform good deeds out of the sweat of the poor,—whom the rich ought to spare, by gift or favour?—they ought to tax the great, for the fear of God;—and spare more the people, who live in pain.—Thou who art rich enough, live not thus upon the poor.

How can they do good things at the expense of the poor, whom the rich should help, either by giving or showing kindness? They should be taxing the wealthy, out of reverence for God, and show more compassion for those who suffer. You, who have enough wealth, should not live off the backs of the poor.

I see at the present day how people are proud,—with other people’s goods they hold great court, which will quickly pass.—When the high judgment comes, the great day of wrath,—unless they make atonement, they must then perish.—The King says to the bad, “Go:” to the good, “Come.”

I see today how people take pride in what belongs to others—showing off with borrowed things that won't last long. When the final judgment arrives, the day of reckoning—if they don’t make amends, they will be lost. The King says to the wicked, “Leave:” to the righteous, “Come in.”

O God, who wast crowned with the sharp thorn,—have pity with divine grace upon thy people!—May the world be comforted of such ruin!—To tell unvarnished truth, it is mere robbery.—The property of the poor taken without their will, is as it were stolen.

O God, who was crowned with the sharp thorn—have mercy with your divine grace on your people!—May the world find comfort from such destruction!—To speak the plain truth, it’s just theft.—The belongings of the poor taken against their will are essentially stolen.

Such tribute can in no manner last long;—out of emptiness who can give, or touch anything with his hands.—People are reduced to such ill plight, that they can give no more;—I fear, if they had a leader, they would rise in rebellion.—Loss of property often makes people fools.

Such tribute can't last long; who can give when they have nothing, or touch anything with their hands? People are in such a bad situation that they can give no more; I worry that if they had a leader, they would rebel. Losing their possessions often makes people act foolishly.

There is so much scarcity of money among people,—that people can in the market, there are so few buyers,—although they may have cloth or corn, swine or sheep,—make nothing of them, in truth, there are so many needy people.—The people is not joyful, when money is so scarce.

There is so much lack of money among people that, in the market, there are very few buyers—even if they have clothes or corn, pigs or sheep—they can't get anything for them. In reality, there are so many people in need. People aren't joyful when money is so scarce.

If the king would take my advice, I would praise him then,—to take the vessels of silver, and make money of them;—it would be better to eat out of wood, and to give money for victuals—than to serve the body with silver, and pay with wood.—It is a sign of vice, to pay for victuals with wood.

If the king would listen to me, I would commend him for it—he should sell the silver dishes and make some money from them; it’s better to eat off wooden plates and spend money on food than to use silver for eating and pay with wood. It shows a lack of character to pay for food with wood.

The commissions of those who are employed over sea are too dear;—now the poor have not their lands to sustain the same.—I do not know how they can save their souls,—who would live upon other people’s goods, and save their own.—They cannot doubt but they will be punished, who covet the property of others.

The commissions of those who work overseas are too high; now the poor don’t have their own land to support themselves. I don’t know how they can save their souls—who can live off other people’s goods and save their own. They can’t possibly think they won’t be punished if they covet what belongs to others.

May God, for the sake of his holy name, confound errors,—and those who meditate treason, and the disturbers of the peace!—and take vengeance on such tormentors!—and confirm and grant love between the kings!—May he lose consolation who breaks the peace! Amen.

May God, for the sake of His holy name, confuse errors,—and those who plot treason, and the troublemakers!—and take revenge on those tormentors!—and strengthen and foster love between the kings!—May he who breaks the peace lose all comfort! Amen.

Although the English people were grieved by the King’s expensive and ill-conducted foreign wars, yet they were not wanting in commiseration for the Flemish burghers in their struggle against France. The song which follows was composed soon after the battle of Courtrai, in which the Comte d’Artois and his army were defeated and destroyed by the Flemings in 1302.

Although the English were upset by the King's costly and poorly managed foreign wars, they still sympathized with the Flemish citizens in their fight against France. The song that follows was written shortly after the battle of Courtrai, where the Comte d’Artois and his army were defeated and destroyed by the Flemings in 1302.

SONG ON THE FLEMISH INSURRECTION.

[MS. Harl. No. 2253, fol. 73, v^o. of reign of Edw. II.]

Lustneth, lordinges, bothe ȝonge ant olde,

Lustneth, ladies, both young and old,

Of the Freynsshe-men that were so proude ant bolde,

Of the Frenchmen who were so proud and bold,

Hou the Flemmysshe-men bohten hem ant solde

Hou the Flemish men bought themselves and sold.

[188]

upon a Wednesday.

on a Wednesday.

Betere hem were at home in huere londe,

Betere him were at home in their land,

Then for te seche Flemmysshe by the see stronde,

Then for the dry Flemish by the sea shore,

Wharethourh moni Frenshe wyf wryngeth hire honde,

Whence comes many a French woman wringing her hands,

ant singeth, weylaway!

ant sings, alas!

The Kyng of Fraunce made statuz newe

The King of France made new statutes.

In the lond of Flaundres, among false ant trewe,

In the land of Flanders, among the false and the true,

That the commun of Bruges ful sore con a-rewe,

That the common people of Bruges were very much in anguish,

ant seiden amonges hem,

ant seiden among them,

“Gedere we us togedere hardilyche at ene,

"Gedere we us together heartily at one,"

Take we the bailifs by tuenty ant by tene,

Take the bailiffs by twenty and by ten,

Clappe we of the hevedes an oven o the grene,

Clap your hands above the ground,

ant caste we y the fen.”

ant caste we y the fen.

The webbes ant the fullaris assembleden hem alle,

The webs and the fullers all gathered together,

Ant makeden huere consail in huere commune halle;

Ant made their counsel in their common hall;

Token Peter Conyng huere kyng to calle,

Token Peter Conyng, where is the king to call,

ant beo huere cheventeyn.

Hue nomen huere rouncyns out of the stalle,

[189]

Ant closeden the toun withinne the walle;

Ant closed the town within the wall;

Sixti baylies ant ten hue maden a-doun falle,

Sixty baillies and ten took a hit and fell down,

ant moni another sweyn.

Tho wolde the baylies, that were come from Fraunce,

Dryve the Flemisshe that made the destaunce;

Dryve the Flemish that caused the disturbance;

Hue turnden hem aȝeynes with suerd ant with launce,

Hue turned around with a sword and with a lance,

stronge men ant lyht.

strong men and light.

Y telle ou for sothe, for al huere bobaunce,

Y telle you for sure, for all their foolishness,

Ne for the avowerie of the Kyng of Fraunce,

Ne for the avowerie of the King of France,

Tuenti score ant fyve haden ther meschaunce

Tuenti score and five had their misfortune

by day ant eke by nyht.

by day ant eke by night.

Sire Jakes de Seint Poul y-herde hou hit was;

Sire Jakes de Seint Poul heard how it was;

Sixtene hundred of horsmen asemblede o the gras;

Sixteen hundred horsemen gathered on the grass;

He wende toward Bruges pas pur pas,

He walked towards Bruges step by step,

with swithe gret mounde.

with swift great mound.

The Flemmysshe y-herden telle the cas;

The Flemish people heard the tale;

A-gynneth to clynken huere basyns of bras,

A-gynneth to clink their brass basins,

Ant al hem to-dryven ase ston doth the glas,

ant fellen hem to grounde.

ant fell to the ground.

[190]

Sixtene hundred of horsmen hede ther here fyn;

Sixty hundred horsemen led their hair fine;

Hue leyȝen y the stretes y-styked ase swyn;

Hue lay in the streets, stuck like pigs;

Ther hue loren huere stedes, ant mony rouncyn,

thourh huere oune prude.

through here our one pride.

Sire Jakes ascapede by a coynte gyn,

Sire Jakes escaped by a clever trap,

Out at one posterne ther me solde wyn,

Out at one gate there I sold wine,

Out of the fyhte hom to ys yn,

Out of the fight, home to us in,

in wel muchele drede.

in great fear.

Tho the Kyng of Fraunce y-herde this, anon

Tho the King of France heard this, immediately

Assemblede he is dousse pers everuchon,

Assembled he is dousse pers everuchon,

The proude Eorl of Artoys ant other mony on,

The proud Earl of Artoys and many others,

to come to Paris.

to go to Paris.

The barouns of Fraunce thider conne gon,

The barons of France can go there,

Into the paleis that paved is with ston,

Into the palace that is paved with stone,

To jugge the Flemmisshe to bernen ant to slon,

To drive the Flemish to burn and to slay,

thourh the flour-de-lis.

through the fleur-de-lis.

Thenne seide the Kyng Philip, “Lustneth nou to me,

Thenne said King Philip, “Listen to me now,

Myn eorles ant my barouns gentil ant fre,

Myn earls and my barons kind and free,

Goth, faccheth me the tray tours y-bounde to my kne,

Goth, hand me the tray that's leaning on my knee,

hastifliche ant blyve.”

hastifliche ant blyve.

[191]

Tho suor the Eorl of Seint Poul, “Par la goule Dé!

We shule facche the rybaus wher thi wille be,

We shall face the challenges wherever they may be,

Ant drawen hem [with] wilde hors out of the countré,

Ant drew them with wild horses out of the country,

by thousendes fyve.”

by thousands five.”

“Sire Rauf Devel,” sayth the Eorl of Boloyne,

“Sire Rauf Devel,” says the Earl of Boloyne,

“Nus ne lerrum en vie chanoun ne moyne,

“Nus ne lerrum en vie chanoun ne moyne”,

Wende we forth anon ritht withoute eny assoygne,

Wende we go forth right now without any delay,

ne no lyves man.

no man lives alone.

We shule flo the Conyng, ant make roste is loyne;

We shall flow to the Conyng, and make roast its loin;

The word shal springen of him into Coloyne,

The word shall spring from him into Cologne,

So hit shal to Acres ant into Sesoyne,

So it shall be to Acres and into Season,

ant maken him ful wan.”

ant make him feel one.

Sevene eorles ant fourti barouns y-tolde,

Seven earls and forty barons told,

Fiftene hundred knyhtes proude ant swythe bolde,

Fifteen hundred knights, proud and very bold,

Sixti thousent swyers amonge ȝunge ant olde,

Sixty thousand swears among young and old,

Flemmisshe to take.

Flemmisshe to receive.

The Flemmisshe hardeliche hem come to-ȝeynes;

The Flemish hardily came against them;

This proude Freinsshe eorles, huere knyhtes, ant huere sweynes

This proud French lord, his knights, and his servants

[192]

A-quelleden ant slowen by hulles ant by pleynes,

al for huere kynges sake.

all for your king’s sake.

This Frenshe come to Flaundres so liht so the hare;

This Frenchman comes to Flanders as quick as a hare;

Er hit were mydnyht hit fel hem to care;

Hue were laht by the net so bryd is in snare,

Hue were caught by the net just like a bird in a trap,

with rouncin ant with stede.

with rounding and with stead.

The Flemmisshe hem dabbeth o the het bare;

The Flemmish hem dabbeth on the hot bare;

Hue nolden take for huem raunsoun ne ware;

Hue doddeth of huere hevedes, fare so hit fare,

ant thareto haveth hue nede.

ant there to have you need.

Thenne seith the Eorl of Artois, “Y ȝelde me to the,

Thenne seith the Eorl of Artois, “I yield myself to you,

Peter Conyng by thi nome, ȝef thou art hende ant free,

Peter Conyng by thy name, if you are kind and free,

That y ne have no shame ne no vylté,

That you should have no shame or any guilt,

that y ne be noud ded.”

Thenne swor a bocher, “By my leauté!

Thenne swore a butcher, “By my loyalty!

Shalt thou ner more the Kyng of Fraunce se,

Shall you never again see the King of France,

Ne in the toun of Bruges in prisone be,

Ne in the town of Bruges in prison be,

thou woldest spene bred.”

you would spend bread.”

[193]

Ther by were knulled y the put-falle,

This eorles ant barouns ant huere knyhtes alle;

This earl, barons, and their knights all;

Huere ledies huem mowe abide in boure ant in halle

Huere ladies whom we may reside in bower and in hall

wel longe.

well long.

For hem mot huere kyng other knyhtes calle,

For him to meet with her king or knights call,

Other stedes taken out of huere stalle:

Other places taken out of their stalls:

Ther hi habbeth dronke bittrere then the galle,

upon the drue londe.

on the dry land.

When the Kyng of Fraunce y-herde this tydynge,

When the King of France heard this news,

He smot doun is heved, is honden gon he wrynge.

He hit his head down, and his hands began to twist.

Thourhout al Fraunce the word bygon to springe;

Thourhout al Fraunce the word bygone to spring;

wo wes huem tho!

woes who him though!

Muche wes the sorewe ant the wepinge

Muche was the sorrow and the weeping

That wes in al Fraunce among olde ant ȝynge:

That was in all France among old and young:

The meste part of the lond bygon for te synge

“alas! ant weylawo!”

“Alas! Ant Weylawo!”

Awey thou ȝunge pope! whet shal the to rede?

Awake, you young pope! What shall we do now?

Thou hast lore thin cardinals at thi meste nede;

You have learned about the cards at your greatest need;

Ne keverest thou hem nevere for nones kunnes mede,

[194]

for sothe y the telle.

for sooth, yes, the tale.

Do the forth to Rome to amende thi misdede;

Go forth to Rome to make amends for your wrongdoing;

Bide gode halewen hue lete the betere spede:

Bide good luck and let the better times come:

Bote thou worche wysloker, thou losest lont ant lede,

Bote if you work wisely, you will gain rewards and lead,

the coroune wel the felle.

the crown well the fell.

Alas! thou seli Fraunce, for the may thunche shome,

Alas! you sell France, for the May thunder some,

That are fewe fullaris maketh ou so tome;

That few fools make you so dumb;

Sixti thousent on a day hue maden fot lome,

Sixty thousand in a day made for bread,

with eorl ant knyht.

with earl and knight.

Herof habbeth the Flemysshe suithe god game,

Herof has the Flemish suit a good game,

Ant suereth bi Seint Omer ant eke bi Seint Jame,

Ant swears by Saint Omer and also by Saint James,

Ȝef hy ther more cometh, hit falleth huem to shame,

If they come here more, it will bring shame upon them,

with huem for te fyht.

with help for the fight.

I tell ou for sothe, the bataille thus bigon

I tell you truly, the battle thus began

Bituene Fraunce ant Flaundres, hou hue weren fon;

Bituene France and Flanders, how they were then;

Vor Vrenshe the eorl of Flaundres in prison heden y-don,

Vor Vrenshe, the earl of Flanders, is currently imprisoned.

with tresoun untrewe.

with untrue treason.

Ȝe[f] the Prince of Walis his lyf habbe mote,

[195]

Hit falleth the Kyng of Fraunce bittrore then the sote;

Bote he the rathere therof welle do bote,

Bote he the rather thereof well do bote,

wel sore hit shal hym rewe.

wel sore hit shal him regret.

Translation.—Listen, Lordings, both young and old,—of the Frenchmen that were so proud and bold,—how the Flemmish men bought and sold them—upon a Wednesday.—Better it had been for them at home in their country,—than to seek Flemings by the sea-strand,—through which many a French woman wrings her hands,—and sings, weladay!

Translation.—Listen up, everyone, young and old,—about the Frenchmen who were so proud and arrogant,—how the Flemish men traded with them—on a Wednesday.—It would have been better for them to stay home in their own country,—than to seek out the Flemings by the seaside,—where many French women are left in despair,—and sing, oh dear!

The King of France made new statutes—in the land of Flanders, among false and true,—that the commons of Bruges full sorely began to rue,—and said amongst themselves,—“Let us assemble together boldly in the evening,—let us take the bailiffs by twenties and by tens,—let us clap off their heads above on the green,—and let us cast them in the fen.”

The King of France created new laws—in the region of Flanders, both false and true,—that the common people of Bruges deeply regretted,—and they said to each other,—“Let’s gather together bravely in the evening,—let’s take the bailiffs in groups of tens and twenties,—let’s chop off their heads up on the green,—and let’s toss them into the marsh.”

The weavers and the fullers assembled them all,—and held their council in their common hall,—they took Peter Conyng to be called their king,—and to be their chieftain.—They took their horses out of the stable,—and closed the town within the wall;—seventy bailiffs they made down fall,—and many another man.

The weavers and the fullers gathered everyone together and held a meeting in their shared hall. They chose Peter Conyng to be their king and leader. They took their horses out of the stable and secured the town behind the walls. They had seventy bailiffs removed, along with many others.

Then would the bailiffs that were come from France—drive out the Flemings who made the disturbance;—but they turned against them with sword and with lance,—strong men and nimble.—I tell you for truth, in spite of their vaunting,—and in spite of the patronage of the King of France,—four hundred and five had there mischance—by day and also by night.

Then the bailiffs who had come from France would drive out the Flemings causing the trouble; but the Flemings fought back with swords and lances—strong and quick men. I tell you the truth, despite their boasting—and despite the support of the King of France—four hundred and five of them faced disaster, both day and night.

Sir Jacques de St. Paul heard how it was:—he assembled sixteen hundred knights on the grass;—they went towards Bruges step by step,—with a very great body of people.—The Flemings heard tell of the case; they begin to clink their basins of brass,—and they break them all to pieces as a stone does glass,—and fell them to the ground.

Sir Jacques de St. Paul heard what was happening: he gathered sixteen hundred knights on the grass; they marched towards Bruges slowly, with a huge crowd of people. The Flemings heard about the situation; they started clanging their brass basins and smashed them to pieces like a stone shatters glass, and let them fall to the ground.

Sixteen hundred knights had there their end;—they lay in the streets stuck like swine;—there they lost their steeds, and many a horse,—through their own pride;—Sir Jacques escaped by a cunning contrivance,—out at a postern where they sold wine,—out of the fight home to his lodging,—in very great fear.

Sixteen hundred knights met their fate there; they lay in the streets, stuck like pigs; there they lost their horses, and many a steed,—due to their own pride;—Sir Jacques managed to escape by a clever trick,—slipping out through a back gate where they sold wine,—from the battle back to his lodging,—in a great state of fear.

When the King of France heard this, anon—he assembled his douze peers every one,—the proud Comte d’Artois and others many a one,—to come to Paris.—The barons of France began to go thither,—into the palace that is paved with stone,—to judge the Flemings to be burnt and slain,—through the fleur-de-lis.

When the King of France heard this, he quickly gathered his twelve peers— including the proud Count of Artois and many others—to come to Paris. The barons of France began to head there—to the palace that has a stone floor—to judge the Flemish to be burned and killed—through the fleur-de-lis.

Then said King Philip, “Listen now to me,—my earls and my barons gentle and free,—go, fetch me the traitors in bonds to my knees,—hastily and quickly.”—Then swore the Comte de Saint Paul, “By the throat of God!—we shall fetch the ribalds wherever it be thy will,—and draw them with wild horses out of the country—by five-thousands.”

Then King Philip said, “Listen up, my earls and my noble barons—go, bring me the traitors in chains to my feet—quickly and without delay.” The Comte de Saint Paul then swore, “By the throat of God!—we will capture those scoundrels wherever you command—and drag them out of the country with wild horses—by the thousands.”

“Sir Ralf Devel,” says the Comte de Bologne,—“we will not leave alive either canon or monk,—let us go forth anon right without any excuse,—nor no man alive (?).—We shall flay the Conyng (rabbit), and cause his loins to be roasted;—the fame of him shall spring as far as Cologne,—so shall it to Acre and into Saxony,—and make them full pale.”

“Sir Ralf Devel,” says the Count of Boulogne, “we won’t let any priest or monk survive—let’s go out right away without any excuses—or anyone living. We’ll skin the rabbit and roast its back—its fame will spread all the way to Cologne, and also to Acre and Saxony—and it will make them all go pale.”

Seven counts and forty barons in number,—fifteen hundred knights proud and very bold,—sixty thousand squires what with young and old,—to take the Flemings.—The Flemings boldly came against them;—these proud French comtes, their knights, and their men—they killed and slew over the hills and the plains,—all for their King’s sake.

Seven counts and forty barons in total—fifteen hundred knights, proud and daring—sixty thousand squires, young and old—to confront the Flemings. The Flemings bravely faced them; these arrogant French counts, their knights, and their men—they killed and slaughtered across the hills and plains—all for the sake of their King.

These French came to Flanders as light as the hare;—before it was midnight there fell upon them care;—they were caught in the net as a bird is in the snare,—with horse and with steed.—The Flemings dab them on the bare head;—they will take for them neither ransom nor pay;—they dod off their heads, happen what may,—and thereto have they need.

These French arrived in Flanders light as a hare;—before midnight, they were burdened by worry;—they were trapped in a net like a bird in a snare,—with horses and riders. —The Flemings strike them on the bare head;—they won't accept any ransom or payment;—they chop off their heads, no matter what happens,—and that's what they need.

Then saith the Comte d’Artois, “I yield me to thee,—Peter Conyng by name, if thou art gentle and free,—that I may suffer no shame nor disgrace,—and that I may not be slain.”—Then swore a butcher, “By my loyalty!—thou shalt never more see the King of France,—nor be in prison in the town of Bruges,—thou wouldest consume bread.”

Then says the Comte d’Artois, “I give myself to you, Peter Conyng by name, if you are kind and free—so that I won’t face any shame or disgrace—and so that I won’t be killed.” Then a butcher swore, “By my loyalty! You will never see the King of France again, nor will you be imprisoned in the town of Bruges, as you would eat bread.”

There they were heaped into the pit-full,—these counts and barons and all their knights;—their ladies may wait for them in bower and in hall—very long.—In their place must their king call other knights,—and take other steeds out of their stables:—there they have drunk bitterer than gall,—upon the dry land.

There they were piled up in the pit—these counts and barons and all their knights; their ladies can wait for them in the tower and in the hall—for a long time. In their absence, their king must call other knights and take other steeds from their stables: there they have drunk something worse than poison on the dry ground.

When the King of France heard these tidings,—he cast down his head, his hands he began to wring.—Throughout all France the news began to spread;—woe was to them all!—Much was the sorrow and the weeping—that was in all France among old and young;—The greatest part of the land began to sing,—“Alas! and welaway!”

When the King of France heard this news, he lowered his head and started to wring his hands. The news quickly spread throughout all of France—everyone was in despair! There was so much sorrow and weeping across the country among both the old and the young. Most of the land began to sing, “Oh no! What a disaster!”

Away, thou young pope! what will be thy counsel?—Thou hast lost thy cardinals at thy greatest need;—thou wilt never recover them for any kind of reward,—for truth I tell thee.—Go forth to Rome to atone for thy misdeeds;—pray to good saints that they let thee speed better:—unless thou workest more wisely, thou losest land and people,—the crown fell well to the. (?)

Away, young pope! What will you advise? You've lost your cardinals when you needed them the most; you'll never get them back no matter what reward you offer—I'm telling you the truth. Go to Rome to make up for your wrongdoings; pray to the good saints that they help you do better. If you don't act more wisely, you'll lose your land and people—the crown suits you well.

Alas! thou simple France, it may appear a shame for thee,—that a few fullers make thee so tame;—sixty thousand in a day they made trip quickly, (?)—with count and knight.—Thereof have the Flemings very good game,—and swear by St. Omer and eke by St. James,—if they come there any more, it will fall them to shame,—with them to fight.

Alas! you simple France, it may seem shameful for you—that a few fullers make you so subdued;—sixty thousand in a day they quickly rode away, (?)—with count and knight.—The Flemings have a good time because of this,—and swear by St. Omer and also by St. James,—if they come there again, it will bring them shame,—to fight with them.

I tell you for truth, the battle thus begun,—between France and Flanders, how they were foes;—for the French had put the Count of Flanders in prison,—with treason faithlessly.—If the Prince of Wales his life might have,—it will happen to the King of France more bitter than soot;—unless he before-hand do make good amends for it,—very sorely he shall rue it.

I tell you the truth, the battle has begun—between France and Flanders, how they were enemies;—for the French had imprisoned the Count of Flanders—betraying him treacherously.—If the Prince of Wales can survive this—things will turn out for the King of France worse than ash;—unless he makes proper amends beforehand—he will deeply regret it.

The following song seems to have been popular about the beginning of the fourteenth century. The wolf and the fox pourtray exactly the characters of the two classes of people who then oppressed and plundered the middle and lower classes.

The following song appears to have been popular around the start of the fourteenth century. The wolf and the fox perfectly represent the two types of individuals who then oppressed and exploited the middle and lower classes.

A SONG ON THE TIMES.

[MS. Harl. No. 913, fol. 44, v^o. written about A.D. 1308.]

[MS. Harl. No. 913, fol. 44, v^o. written around A.D. 1308.]

Whose thenchith up this carful lif,

Whose then is this careful life,

Niȝte and dai that we beth inne,

Niȝte and dai that we are in,

So moch we seeth of sorow and strif,

So much we see of sorrow and strife,

And lite ther is of worldis winne,

And little there is of worldly gain,

Hate and wreth ther is wel rive,

Hate and wrath there is well alive,

And trew love is ful thinne:

And true love is very rare:

Men that beth in heiiȝist live

Men that are in the highest life

Mest i-charged beth with sinne.

Charged Beth with sin.

Fals and lither is this lond,

Fals and lither is this land,

As al dai we mai i-se:

As all day we may say:

[196]

Therin is bothe hate and onde,—

Therin is both hate and resentment,—

Ic wene that ever so wol be.

Coveitise hath the law an honde,

Coveitise has the law in hand,

That the trewthe he ne mai i-se:

That the truth he cannot see:

Nou is maister pride and onde;—

Nou is master pride and trouble;—

Alas! Loverde, whi suffrith he?

Alas! Loverde, who suffers?

Wold holi cherch pilt is miȝte,

And law of lond pilt him to;

And the law of the land forced him to;

Than scholde coveitise and un-riȝte

Than should covetousness and injustice

Ute of lond ben y-do.

Out of London, been there.

Holi cherch schold hold is riȝt

For no eie no for no love;

No eye, no love;

That hi ne schold schow har miȝt

That he should show her might

For lordingen boste that beth above.

To entredite and amonsi

To provide and enhance

Al thai, whate hi evir be,

That lafful men doth robbi,

That laughable man does rob,

Whate in lond what in see;

Whate in land what in sea;

And thos hoblurs, namelich,

And those hobblers, namely,

That husbond benimeth eri of grund;

That husband takes possession of land;

[197]

Men ne schold ham biri in non chirch,

Men should not bury him in any church,

Bot cast ham ute as a hund.

Thos kingis ministris beth i-schend,

Those king's ministers are ashamed,

To riȝt and law that ssold tak hede,

To right and law that should take heed,

And al the lond for t’ amend,

And all the land for the betterment,

Of thos thevis hi taketh mede.

Of those thieves he takes payment.

Be the lafful man to deth i-broȝt,

Be the lawful man brought to death,

And his catel awei y-nom;

And his cattle away in the name;

Of his deth ne tellith hi noȝt,

Of his death, they tell nothing.

Bot of har prei hi hab som.

Hab hi the silver, and the mede,

And the catel under-fo,

And the cattle are low,

Of feloni hi ne taketh hede,

Of felonies he does not pay attention to,

Al thilk trepas is a-go.

All the stairs are gone.

Of thos a vorbisen ic herd telle;

Of those who speak, I heard tell;

The Lion is king of all beeste,

The Lion is the king of all beasts,

And—herknith al to mi spelle—

And—listen all to my tale—

In his lond he did an heste.

In his land, he made a promise.

The Lyon lete cri, as hit was do,

The Lyon let out a cry, as it did,

For he hird lome to telle;

For he was eager to tell;

[198]

And eke him was i-told also

And he was told also

That the wolf didde noȝte welle.

That the wolf did not do well.

And the fox, that lither grome,

And the fox, that sleek guy,

With the wolf, i-wreiid was;

With the wolf, I-wreiid was;

To-for har lord hi schold come,

To-for har lord he should come,

To amend har trepas.

To fix harm done.

And so men didde that seli asse,

And so men did that silly thing,

That trepasid noȝt, no did no gilte,

That trepasid not, nor did not yield,

With ham bothe i-wreiid was,

With ham both I was wretched,

And in the ditement was i-pilt.

And in the development was I-pilt.

The voxe hird amang al menne,

The voice heard among all men,

And told the wolf with the brode crune;

And told the wolf with the broad crown;

That on him send gees and henne,

That they send him geese and hens,

That other geet and motune.

That other beat and song.

The seli aasse wend was saf,

For he ne eete noȝt bote grasse;

For he didn't need anything but grass;

None ȝiftes he ne ȝaf,

None gives he nor gave,

No wend that no harm nasse.

No way that no harm happens.

Tho hi to har lord com to tune,

He told to ham law and skille;

He spoke to him about law and skill;

[199]

Thos wikid bestis luid a-dune,

Those wicked beasts lay down,

“Lord,” hi seiid, “what is thi wille?”

“Lord,” he said, “what is your will?”

Tho spek the Lion hem to,

To the fox anone his wille,—

To the fox, anyone his will,—

“Tel me, boi, what hast i-do?

“Tell me, boy, what have you done?

Men beth aboute the to spille.”

Men bet about the to spill.

Tho spek the fox first anone,

“Lord King, nou thi wille;

"Lord King, now Thy will;"

Thos men me wreiith of the tune,

And wold me gladlich for to spille.—

And would gladly share it with me.

Gees no hen nad ic noȝt,

Sire, for soth ic the sigge,

Sir, I truly say this,

Bot as ic ham dere boȝt,

And bere ham up myn owen rigge.”

And bring me my own rig.

”Godis grame most hi have,

"Good is the most high have,"

That in the curte the so pilt!

That in the court the so pilt!

Whan hit is so, ich vouchsave,

Ic forȝive the this gilte.”

I forgive you for this guilt.

The fals wolf stode behind;

The false wolf stalked behind;

He was doggid and ek felle:—

He was tough and stubborn:—

[200]

“Ic am i-com of grete kind,

“I am I-com of great kind,

Pes thou graunt me, that miȝt ful welle.”

Pes thou graunt me, that might very well.”

“What hast i-do, bel amy,

“What have I done, dear Amy,

That thou me so oxist pes?”

That you are so upset with me?

“Sire,” he seid, “I nel noȝt lie,

“Sire,” he said, “I do not lie,

If thou me woldist hire a res.

If you want to hire me a res.

For ic huntid up the doune,

For I searched up and down,

To loke, Sire, mi biȝete;

To look, Sir, I beg;

Ther ic slow a motune,

There is a slow tune,

Ȝe, Sir, and fewe gete.

Ye, Sir, and few get.

Ic am i-wreiid, Sire, to the,

For that ilk gilt;—

For that type of gold;—

Sire, ichul sker me,

Sire, I shall serve you,

I ne ȝef ham dint no pilt.”

I didn't give them any hit or missing.

“For soth I sigge the, bel ami,

“For sure I tell you, dear friend,

Hi nadde no gode munde,

Hi, not a good time,

Thai that wreiid the to mei,

Thou ne diddist noȝt bot thi kund.—

Thou did not ignore but your kind.—

Sei thou me, asse, wat hast i-do?

Seem to me, fool, what have you done?

Me thenchith thou cannist no gode.

[201]

Whi nadistou, as other mo?

Thou come of lither stode.”

You come from a lazy place.

“Sertis, Sire, not ic noȝt;

"Sertis, Sire, not it's not;"

Ic ete sage alnil gras,—

More harm ne did ic noȝt;

I didn't cause more harm;

Therfor i-wreiid ic was.”

Therefore, I wrote it.

“Bel ami, that was mis-do,

"Good friend, that was wrong,"

That was aȝe thi kund,

That was your kind,

For to ete such gras so:—

For eating such grass like this:—

Hastilich ȝe him bind;

Bind him tightly;

Al his bonis ȝe to-draw,

All his goods you to draw,

Loke that ȝe noȝt lete;

Like that you don’t let;

And that ic ȝive al for lawe,

And I give all for law,

That his fleis be al i-frette.”—

That his flesh be all frozen.—

Also hit farith nou in lond,

Whose wol tak therto hede:

Whose wolf takes the lead:

Of thai that habbith an hond,

Of that having a hand,

Of thevis hi takith mede.

Of the vis high taketh made.

The lafful man ssal be i-bund,

The lawful man shall be bound,

And i-do in strang pine,

And I do in strange pine,

[202]

And i-hold in fast prisund,

And I hold in fast prison,

Fort that he mak fine.

Fort that he makes fine.

And the thef to skap so,

And the thief to escape so,

That doth ever aȝe the riȝt.

That always hurts the right.

God take hede therto,

God pay attention to that,

That is al ful of miȝt!

That is all full of might!

Thus farith al the world nuthe,

Thus far, all the world knows,

As we mai al i-se,

As we mail it-se,

Both est and west, north and suthe;

Both east and west, north and south;

God us help and the Trinité!

God help us and the Trinity!

Trewth is i-faillid with fremid and sibbe,

And so wide as al this lond

And so wide is all this land

Ne mai no man therin libbe,

What throȝ coveitise and throȝ onde.

What through greed and through anger.

Thoȝ lafful man wold hold is lif

In love, in charité, and in pes,

In love, in charity, and in peace,

Sone me ssul compas is lif,

And that in a litil res.

And that in a little while.

Prude is maister and coveitise,

Prude is master and greedy,

The thrid brother men clippith ond;

The third brother is in charge of the shearing;

[203]

Niȝt and dai he fondith i-wisse

Niht and day he finds it certainly

Lafful men, to hab har lond.

Whan erth hath erthe i-gette

When earth has earth gotten

And of erthe so hath i-nouȝ,

And of earth, so has enough,

Whan he is therin i-stekke,

When he is there, I stick.

Wo is him that was in wouȝ!

What is the gode that man ssal hab,

What is the good that man shall have,

Ute of this world whan he ssal go?

Ute of this world when he shall go?

A sori wed,—whi ssal ic gab?—

A sorry wed,—why is all this gab?—

For he broȝt him no mo.

For he brought him no more.

Riȝt as he com, he ssal wend,

Riȝt as he came, he shall go,

In wo, in pine, in poverté;—

In woe, in pain, in poverty;—

Takith gode hede, men, to ȝure end,

Takith good heed, men, to your end,

For as I sigge, so hit wol be.

For as I say, so it will be.

Y not wharof beth men so prute;

Of erthe and axen, felle and bone?

Of earth and axes, skin and bone?

Be the soule enis ute,

Be the sole in its use,

A vilir caraing nis ther non.

The caraing is so lolich to see,

The caring is so lovely to see,

That under erth men mot it hide;

That under the earth people must hide it;

[204]

Bothe wif and child wol fram him fle,

Both wife and child will flee from him,

Ther nis no frend that wol him bide.

Ther is no friend that will stay with him.

What wol men for the sowle del?

What do men want for the soul's well-being?

Corne no mel, wel thou wost;

Corne no honey, well you know;

Bot wel seld at the mele

A rowȝ bare trenchur, other a crust.

A rough, bare trench, or a crust.

The begger that the crust ssal hab,

The beggar that the crust shall have,

Wel hokerlich he lokith theran:

Well, hopefully, he looks there:

Soth to sigge, and noȝt to gabbe,

Soth to say, and not to talk nonsense,

Riȝt noȝt he is i-paiid a pan.

Riȝt noȝt he is paid a penny.

Than seiith the begger in is mode,

Than said the beggar in his mood,

“The crust is bothe hard and tougth,

“The crust is both hard and tough,

The wreche was hard that ow the gode,

The revenge was harsh that now the good,

Hard for hard is gode y-nowȝ.”

Hard for hard is good enough now.

Moch misanter that for him bidde

Pater noster other crede;

Pater noster, trust in it;

Bot let him hab as he didde,

Bot let him have as he did.

For of the ȝift nath he no mede.

For the gift, he has no reward.

Ic red up no man thou hab triste.

No uppon non other;

No one else;

[205]

Ok del hit with ȝure owen fist,

Ok del hit with your own fist,

Trist to soster no brother.

Sad to have no brother.

Anurith God and holi chirch,

Anurith God and holy church,

And ȝiveth the pouir that habbith nede;

And gives to the poor who are in need;

So Godis wille ȝe ssul wirche,

So God’s will you shall work,

And joi of heven hab to mede.

And joy of heaven had to be made.

To whoch joi us bring

To which join us bring

Jhesus Crist heven king! Amen.

Jesus Christ, heaven's king! Amen.

Translation.—Whoso reflecteth upon this life which is full of care,—night and day that we are in,—so much we see of sorrow and strife,—and little there is of world’s joy.—Hate and wrath there is very rife,—and true love is very rare:—men who are in the highest station of life,—are most laden with sin.

Translation.—Whoever thinks about this life full of worries,—day and night we experience it,—there's so much sorrow and conflict,—and so little joy in the world.—Hatred and anger are everywhere,—while true love is hard to find:—those in the highest positions in life,—carry the heaviest burdens of sin.

False and wicked is this land,—as every day we may see:—in it there is both hate and contention,—I think it will always be so.—Covetousness hath the law in hand,—that he may not see the truth:—Now pride is master, and contention;—Alas! Lord! why suffereth he?

False and wicked is this land, as we can see every day: it’s filled with both hate and conflict—I believe it will always be this way. Greed holds the law, so people can’t see the truth: now pride is in charge, along with conflict—Alas! Lord! why do you allow this?

If holy church would exert its might,—and the law of the land exert it too;—then should covetousness and injustice—out of the land be driven.—Holy church should withhold its right—for no fear nor for no love;—that they should not show their might—for the boast of lordings that are above.

If the church would use its power—and the law would do the same—then greed and injustice would be banished from the land. The church should stand up for its rights—without fear or for the sake of love—so they wouldn't flaunt their power—just to impress the lords above.

To interdict and admonish—all those, whatever they be,—who lawful men do rob,—whether on the land or on the sea;—and those hoblers in particular,—that take from the husbandman the tillage of the ground;—men ought not to bury them in any church,—but to throw them out like a dog.

To stop and warn anyone—whoever they are—who robs law-abiding people—whether on land or at sea; and those thieves in particular—who take from farmers the fruits of their labor;—people should not bury them in any church—but should throw them out like a dog.

Those king’s ministers are corrupted,—that should take heed to right and law,—and all the land for to amend,—of these thieves they take bribe.—If the man who acts lawfully is brought to death,—and his property taken away;—of his death they make no account,—but of their prey they have a share.

Those ministers of the king are corrupt—they should pay attention to justice and the law—and the whole country needs fixing—because they accept bribes from these thieves. If a man who follows the law is sentenced to death—and his belongings are seized—they don't care about his death—but make sure they get a piece of the spoils.

If they have the silver and the bribe—and the property received,—they take no heed of felony,—every trespass is allowed to pass.—Of these a parable I heard tell;—the Lion is king of all beasts,—and (hearken all to my tale)—in his land he made a command.

If they have the money and the bribe—and the property they got,—they ignore the crime,—every offense is allowed to go by unnoticed.—I once heard a story about this;—the Lion is the king of all animals,—and (listen up to my story)—in his territory, he made a rule.

The Lion caused to be proclaimed, as it was done,—for he heard frequently tell;—and eke it was told him also—that the wolf did not well.—And the fox, that wicked fellow,—with the wolf was accused;—before their lord they must come,—to make amends for their trespass.

The Lion had it announced, as was the custom, for he often heard it said, and it was also reported to him, that the wolf was not behaving well. And the fox, that sly character, was blamed along with the wolf. They had to appear before their lord to make amends for their wrongdoing.

And so men did [accuse] the simple ass,—that trespassed not, nor did any crime,—with them both he was accused,—and in the indictment was put.—The fox heard [talk of it] among all men,—and told the wolf with the broad crown;—the one sent to him [the Lion] geese and hens,—the other kids and mutton.

And so men accused the simple donkey—who hadn't trespassed or committed any crime—along with both of them he was accused—and it was included in the indictment. The fox overheard the talk among all the men—and told the wolf with the broad crown;—one sent geese and hens to him [the Lion]—the other sent kids and mutton.

The simple ass thought he was safe,—for he eat nothing but grass;—no gifts he gave,—nor suspected that there was any harm.—When they came in the presence of their Lord,—he counted out to them law and reason;—these wicked beasts laid themselves down [prostrate],—“Lord,” said they, “what is thy will?”

The simple donkey thought he was safe since he only ate grass; he gave no gifts and had no idea there was any danger. When they came before their Lord, he laid out the law and reason for them; those wicked beasts lay down flat and said, “Lord, what is your will?”

Then spake the Lion to them,—to the fox in the first place [he declared] his will,—“Tell me, fellow, what hast thou done?—Men are about thee to ruin.”—Then spake the fox first,—“Lord King, now thy will;—these men accuse me of the town,—and would gladly ruin me.

Then the Lion spoke to them, starting with the fox, and declared his intentions, “What have you done, my friend? There are people around you who want to destroy you.” The fox replied first, “Lord King, as you wish; these people in the town accuse me and would be happy to see me ruined.”

“Gees nor hen had I not,—Sire, for truth I tell thee,—but as I bought them dearly,—and bore them upon my own back.”—“God’s anger may they have,—that in the court so placed thee!—Since it is so, I vouchsafe,—I forgive thee this guilt.”

“Neither did I have goats nor hens, Sir, I swear it’s true—but I bought them at a high price—and carried them on my own back.” “May God be angry with them—for putting you in such a position in court! Since it’s like that, I’ll say this—I forgive you for this wrongdoing.”

The false wolf stood behind;—he was dogged and eke fell:—“I am come of a great race,—grant thou me peace, who may full well.”—“What hast thou done, fair friend,—that thou so askest me peace?”—“Sire,” he said, “I will not lie,—if thou wouldst hear me a little while.

The false wolf stood behind;—he was stubborn and also fierce:—“I come from a great lineage,—grant me peace, if you please.”—“What have you done, dear friend,—that you ask me for peace?”—“Sir,” he said, “I won’t lie,—if you would listen to me for a moment.

“For I hunted up the downs,—to look, Sire, after my gain;—There I slew a mutton,—yea, Sire, and a few kids.—I am accused, sire, to thee,—for that same crime;—Sire, I shall clear myself,—I gave them neither blow nor hurt.”

“For I went up the hills—to check, Sir, on my profit;—There I killed a sheep—yes, Sir, and a few young goats.—I am accused, Sir, in front of you—for that same crime;—Sir, I will prove my innocence—I harmed them neither by force nor injury.”

“For truth I tell thee, fair friend,—they had no good mind,—they who accused thee to me,—thou didst nothing but thy nature.—Tell thou me, ass, what hast thou done?—Methinks thou art capable of no good.—Why haddest thou not [done] as others more?—thou art come of wicked place.”

“For the truth, I tell you, my friend—they had no good intentions—those who accused you to me—you did nothing but what was in your nature. Tell me, fool, what have you done? I think you are capable of no good. Why didn’t you do as others did? You come from a bad place.”

“Certes, Sire, I know not;—I eat sage and only grass,—more harm did I not;—therefore was I accused.”—“Fair friend, that was misdone,—that was against thy nature,—for to eat such grass so:—hastily ye him bind;

“Certainly, Sir, I don’t know;—I eat sage and just grass,—I didn’t do any harm;—that’s why I was accused.”—“Dear friend, that was wrong,—that went against your nature,—to eat such grass like that:—quickly bind him;

“Draw ye all his bones to pieces,—look that ye do not fail;—and that I give all for law,—that his flesh be all torn to pieces.”—Thus it fares now in the land,—whoever will take heed thereto:—of they that have in hand,—of thieves they take gifts.

“Break all his bones into pieces—make sure you don’t miss any;—and that I demand all as law—let his flesh be completely ripped apart.” —That’s how things are now in the land—whoever cares to notice:—of those who are in charge,—they accept gifts from thieves.

The man who acts according to law shall be bound,—and condemned to strong pain,—and held in fast prison,—until he pays a fine.—And the thief to escape so,—that acts ever against the right!—God take heed thereto,—who is all full of might!

The man who follows the law will be held accountable—facing severe punishment—and locked away—until he pays the fine. And the thief who escapes from this—who always acts against what's right!—God, who is all-powerful, take note of this!

Thus fares all the world now,—as we may all see,—both east and west, north and south;—God and the Trinity help us!—Truth is failed with stranger and relation,—and as wide as all this land—no man can live therein,—what through covetousness and through contention.

Thus goes the world now,—as we can all see,—both east and west, north and south;—God and the Trinity help us!—Truth has failed with stranger and family,—and as vast as all this land—no one can thrive in it,—what with greed and conflict.

Though the man who acts according to law would hold his life—in love, in charity, and in peace,—soon they will compass his life,—and that in a little space of time.—Pride is master and covetousness—the third brother is called contention;—night and day they labour certainly—lawful men, to have their land.

Though a man who follows the law may live his life in love, charity, and peace, soon those around him will affect his life—and that will happen quickly. Pride is the master and greed—the third one is called conflict;—night and day they tirelessly work—law-abiding men, to hold on to their land.

When earth has obtained earth,—and thus of earth hast enough,—when he is stuck therein,—woe to him that was in wickedness!—What is the good that man shall have,—when he shall go out of this world?—A sorry garment,—why shall I joke?—For he brought him no more.

When someone has gained everything they want on earth, and they’re fully immersed in it, woe to those who lived in wrongdoing! What good will it do a person when they leave this world? Just a ragged outfit—why should I make light of it? Because that’s all they brought with them.

Just as he came, he shall go,—in woe, in pain, in poverty;—take good heed, men, to your end,—for as I say, so it will be.—I know not of what men are so proud;—of earth, and ashes, skin and bone?—when the soul is once out,—there is no viler carcase.

Just as he arrived, he will leave—in sorrow, in pain, in poverty;—pay close attention, people, to your end,—for what I say will come to pass.—I don't understand what people are so proud of;—of dirt, and ashes, skin and bone?—when the soul departs,—there is no more worthless body.

The carcase is so loathsome to see,—that under earth men must it hide;—both wife and child will from him fly,—there is no friend that will stay with him.—What will men for the soul give?—corn nor meal, well thou knowest;—but very seldom at their meal,—a rough bare trencher, or a crust.

The corpse is so disgusting to look at that it must be hidden underground; both wife and child will run away from him—there's no friend who will stick around. What would people give for the soul? You know it's not corn or food; instead, very rarely at their meal do they have even a rough, empty plate or a piece of bread.

The beggar that the crust shall have,—right scornfully he looks thereon:—truth to say, and not to joke,—right not a pan he is paid.—Then saith the beggar in his mood,—“The crust is both hard and tough,—the wretch was hard that possessed the goods,—hard for hard is good enough.”

The beggar who will get the crust looks at it with disdain. Honestly, and not as a joke, he isn’t being paid at all. Then the beggar says in his state of mind, “The crust is both hard and tough; the miser who owned the goods was hard; hard for hard is good enough.”

May he have much misadventure who for him saith—Pater-noster or creed;—but let him have as he did,—for of the gift hath he no reward.—I counsel thee have trust in no man,—nor upon no other;—but share it with your own fist,—trust neither to sister nor brother.

May he have a lot of trouble who says for him—Our Father or creed;—but let him receive as he did,—for he has no reward for the gift.—I advise you to trust no one,—nor anyone else;—but share it with your own strength,—trust neither sister nor brother.

Honour God and holy church,—and give to the poor that have need;—Thus ye shall work God’s will,—and have for reward the joy of heaven.—To which joy us bring—Jesus Christ heaven’s King. Amen.

Honor God and the holy church, and give to those in need; in this way, you will do God's will and be rewarded with the joy of heaven. May Jesus Christ, the King of heaven, bring us to that joy. Amen.

The scholastic philosophy flourished through the thirteenth century, the age of Albertus Magnus, of Grosteste, and of Roger Bacon; but, towards the close of that period, the importance of the schools and universities was rapidly declining. They had received a shock from the triumph of the monks over the scholars during the reign of St. Louis, which they could never recover. Political events, and the great change which was then operating in the whole political—we may perhaps say social—system, hastened their fall. The nice quibbles of the dialectitian, although they still had their weight in the cloister, began to be sneered at in the world without. The following song, which perhaps belongs to the beginning of the fourteenth century, is directed against the artistæ, or those who studied the seven arts, the scholastic trivium and quadrivium.

The scholastic philosophy thrived during the thirteenth century, the era of Albertus Magnus, Grosteste, and Roger Bacon; however, by the end of that period, the significance of schools and universities was rapidly dwindling. They experienced a setback from the victory of the monks over the scholars during St. Louis's reign, from which they could never bounce back. Political events and the significant changes occurring in the entire political—and we might say social—system sped up their decline. The intricate arguments of the dialecticians, while still important in cloistered circles, began to be mocked in the outside world. The following song, which likely dates back to the early fourteenth century, is aimed at the artistæ, or those who studied the seven arts, the scholastic trivium and quadrivium.

[206]

SONG AGAINST THE SCHOLASTIC STUDIES.

[From MS. Cotton. Titus A. XX. fol. 66, v^o, written in reign of Edw. II.; and MS. Bodl. Oxford. Rawl. B. 214, fol. 168, v^o, of 15th cent.]

[From MS. Cotton. Titus A. XX. fol. 66, v^o, written in the reign of Edward II; and MS. Bodl. Oxford. Rawl. B. 214, fol. 168, v^o, of the 15th century.]

Meum est propositum gentis imperitæ

My goal is to lead the ungoverned.

Artes frugi reddere melioris vitæ,

Art brings forth a better life,

Et ad artes singulas procedatis rite:

Ad mea decepti juvenes documenta venite.

Adversatur legibus omne genus cleri,

Resists all kinds of clergy laws,

Cujus status hodie pejor est quam heri;

Sua sacra presbiter quisque vult tueri.

Ingenium magni livor detraxit Homeri.

The genius of Homer was overshadowed by envy.

Quando contra boream nauta pandit velum,

Et asellus vincere cursu vult camelum,

Non formidat ponere manus os in cœlum:

Vulneror et clausum porto sub pectore telum.

Præferri bidentibus capra vult hirsuta,

The goat wants a hairy beard.

Stulta non considerans unde sit induta;

Stupid, not considering where she is dressed;

Illi æqua vellera non sunt attributa:

Pennatis avibus quondam testudo locuta.

Flying birds once spoke turtle.

[207]

Cum sint nuda gloria logici contenti,

Sub egentis propere vivunt indumenti,

Under the clothes, they live quickly,

Verumtamen invident opulentæ genti.

However, the wealthy people envy.

Summa petit livor, perflant altissima venti.

Summa petis anger, blowing from the highest winds.

Modus est invidiæ semper, ut ab imis

Sursum tendant, ultima contradicunt primis:

Lift up, the last contradict the first:

Invidere negligit infimo sublimis.

Neglect envy; rise above it.

Invidus alterius rebus macescit opimis.

Envy thrives on others' success.

Si non cupis vivere pauper et mendicus,

Semper in laboribus sicut servus Stichus,

Igni digna subjici sine fructu ficus,

Dilige sic alios ut sis tibi carus amicus.

Diligently care for others so that you may become a dear friend to yourself.

Expedit pauperibus abhærere legi;

Expedition to help the poor;

Insudare nimium artibus elegi.

I chose to rely too much on skills.

Ignoro propterea unde possum regi,

Ignoro quindi dove posso regnare,

Carmina qui quondam studio florente peregi.

Carmina, which I once completed with great enthusiasm.

Nonne circa logicam si quis laborabit,

Spinas atque tribulos illi germinabit?

Will thorns and thistles grow?

In sudore nimio panem manducabit;

He will eat bread in great sweat;

Vix tamen hoc illi garula lingua dabit.

[208]

In arenam logicus frustra semen serit,

In a field, a farmer sows seed in vain,

Nam metendi tempore fructus nullus erit;

Circa ficum sterilem labor omnis perit.

Circa the barren fig, all effort is wasted.

Arbor qualis erit, talia poma gerit.

Licet sis ad apicem artium provectus,

Fies junioribus in brevi despectus;

Despicable to the younger ones;

Dicunt de te, “senio desipit affectus.”

Dicunt de te, “old age dulls the passions.”

Æmula quid cessas finem properare senectus?

Veræ pestilentiæ cathedra tu sedes,

You sit on the throne of pestilence,

Qui Thebanas lectitas vel Trojanas cædes;

Affluunt divitiis legistarum sedes,

The homes of lawmakers are rich.

Et modo vadit equis qui solet ire pedes.

Propter artes vigilans est revera stultus;

Cur circa Georgicam pateris singultus?

Why are you choking over Georgics?

Ager sic per steriles jaceat incultus,

Telluris si forte velis cognoscere cultus.

Propter leges merito labor est ferendus;

Propter leges, we must endure hard work.

Ager reddens centuplum non est deferendus.

Est libellus pauperum pauperi legendus;

This book is for the poor.

Hic tibi præcipue sit pura mente colendus.

Hic, you should especially worship with a pure mind.

[209]

Circa dialecticam tempus cur consumis,

Circa the time you waste,

Tu qui nullos redditus aliunde sumis?

Colat qui per patriam natus est e summis,

Colat, who was born in the country among the highest,

Dives agro, dives positis in fænore nummis.

Dives farmer, wealthy with money made from interest.

Dives in fallaciis discat esse fortis;

Dives should learn to be strong in the face of shortcomings;

Discat capram facere de persona sortis.

Artes nunquam deserat citra tempus mortis.

Artes never abandon you until the moment of death.

Contentus fama lateat Lucanus in hortis.

Si forte deliquerit artibus imbutus,

If he has committed a crime,

Ad legistas fugiet si vult esse tutus:

Quia se defendere nescit plus quam mutus,

Græcorum studia nimium diuque sequutus.

Greek studies pursued for too long.

Atria nobilium video patere;

Noble hall videos available;

Cum legista venerit dissolvuntur ceræ.

When the lawyer arrives, the wax will dissolve.

Exclusus ad januam poteris sedere,

You can sit by the door,

Ipse licet venias musis comitatus, Homere.

Ipse, even if you come accompanied by the Muses, Homer.

Logicus araneæ potest comparari,

The logic of the spider can be compared,

Quæ subtiles didicit telas operari,

She learned to weave delicate fabrics.

Quæ suis visceribus volunt consummari;

They want to be fulfilled by their own entrails;

[210]

Est pretium musca, si forte queat laqueari.

Si fortuna logico favet in privigno,

Vultu namque logicum respicit benigno;

Si sit dives logicus hoc sub cœli signo;

Rara avis in terra nigroque simillima cigno.

Naturæ cognoscere si velis archana,

If you want to know nature's secrets,

Stude circa physicam quæ dat membra sana:

Stude around the physical world that gives healthy bodies:

Sat quicquid expostulat egestas humana,

Sat whatever human greed demands,

Sat Galienus opes et sanctio Justiniana.

Translation.—It is my design to turn the arts of an unskilful race to the fruit of a better life, and so proceed ye to each of the arts in order: O youth who have been deceived, come to my lessons.—Every class of the clergy is opposed to the laws, of whom the condition to-day is worse than it was yesterday; every priest will hold his own rites: envy detracted from the talents of great Homer.—When the sailor spreads his sail against the north wind, and the ass thinks to conquer the camel in the race, then the hand fears not to put the face towards heaven; I am wounded and carry the weapon shut up in my breast.—The shaggy she-goat wishes to be preferred to the sheep, in her folly not considering with what she is clothed; so fine a fleece has not been given to her: as the tortoise once said to the winged birds.—Although the logicians are satisfied with naked glory, and live under the garb of the needy, nevertheless they envy the rich. Envy seeks the summit, the wind blows vehemently on lofty places.—It is always the manner of envy, that they aim from the bottom upwards, the last speak against the first: he who is elevated does not think it worth while to envy him who is most low. The envious man becomes lean by regarding the fatness of another.—If you do not desire to live poor and beggarly, always labouring like the servant Stichus, a fig-tree without fruit worthy to be cast in the fire; love others so that thou mayest be a dear friend to thyself.—It is good for poor men to adhere to the law; I have chosen to labour much on the arts. I am ignorant therefore how I may be guided, who once composed verses, while my study flourished.—If any one will expend his labour upon logic, will it not produce him thorns and brambles? in too much sweat he will eat his bread; and even that his talkative tongue will hardly give him.—The logician in vain sows his seed in the sand, for in harvest time there will be no fruit; upon a barren fig-tree all labour is lost. Such as is the tree, such will be the fruit it bears.—Although you be arrived at the summit of the arts, you will be in a short time despised by the younger aspirants; they will say of thee, “he doats, affected with old age.” Old age, why do you emulous cease to hasten the end?—Thou sittest in the chair of a true pestilence, who readest the tragedy of Thebes or of Troy; [whilst] the seats of the legists abound in riches, and now he goes on horseback who used to go on foot.—He who sits up at night to study the arts is truly a fool; why do you yawn over the Georgic? thus the field may lie neglected and barren, while by chance you may be desirous of understanding the culture of the earth.—It is right that we should labour upon the laws; a field that produces a hundred-fold is not to be set aside. The book of the poor is to be read by the poor man; this chiefly is the book to be devotedly cultivated by thee.—Why do you consume your time upon dialectics, thou who receivest no income from other sources? Let him cultivate it who is born of high family in the country, rich in land and rich in money laid out at interest.—Let the rich man learn to be strong in fallacies; let him learn to make a she-goat of the person of chance. Let him never desert the arts, before the hour of his death. Satisfied with fame, let Lucan lie hid in the gardens.—If imbued in the arts he should chance to fail, he will fly to the legists if he will be safe: because he knows no more how to defend himself than one who is dumb, having pursued too much and too often the study of the Greeks.—I see the halls of the nobles open; when the legist comes, the bolts are undone; thou, shut out, mayest sit at the door, although thou thyself, Homer, shouldst come along with the muses.—The logician may be compared to a spider, which learns to spin subtle webs, that are made out of its own bowels; the reward is a fly, if by chance it can be netted.—If fortune favour a logician in his kindred, for she looks upon the logician with a benignant countenance; if a logician be rich under this sign of the heavens; he is a rare bird upon earth, and very like a black swan.—If you wish to know the secrets of nature, study physic which gives health to the limbs; what man’s need requires is enough, Galen and the sanction of Justinian are riches enough.

Translation.—I aim to transform the skills of an unskilled people into a path towards a better life, so let’s proceed through each skill in order: O deceived youth, come to my lessons.—Every class of clergy opposes the laws, and their condition today is worse than it was yesterday; every priest will stick to his own rituals: envy has diminished the talents of great Homer.—When the sailor sets his sail against the north wind, and the donkey thinks it can outrun the camel, then the hand doesn’t hesitate to face heaven; I’m wounded and carry a hidden weapon in my chest.—The shaggy she-goat wants to be preferred over the sheep, foolishly unaware of what she’s wearing; such a fine fleece has not been given to her: as the tortoise once pointed out to the winged birds.—Although the logicians are content with mere glory and live in the guise of the needy, they still envy the rich. Envy aims for the heights, where the wind blows fiercely on high places.—It’s always the nature of envy to aim from the bottom upwards; the last complain about the first: he who is elevated doesn’t deem it worth his time to envy those at the bottom. The envious man grows lean by fixating on the wealth of others.—If you don’t want to live poor and miserable, always toiling like the servant Stichus, a fruitless fig-tree fit to be thrown into the fire; love others so that you may be a true friend to yourself.—It’s good for the poor to stick to the law; I’ve chosen to work hard on the skills. I’m therefore clueless about how to find my way, having once written verses while my dedication thrived.—If anyone invests their effort in logic, won’t it just bring them thorns and brambles? With too much sweat, they’ll earn their bread; and even that their chatter will hardly allow them to keep.—The logician sows his seeds uselessly in sand, for when harvest time comes, there will be no fruit; all labor on a barren fig-tree is in vain. The quality of the tree determines the kind of fruit it bears.—Even if you reach the peak of the arts, soon enough you will be despised by younger aspirants; they will say of you, “he’s lost it, afflicted by age.” Old age, why do you hasten the end with envy?—You sit in the chair of a true pestilence if you read the tragedies of Thebes or Troy; while the seats of the lawyers overflow with wealth, now those who once walked are riding horses.—Anyone who stays up at night to study the arts is truly foolish; why do you yawn over the Georgic? The fields may lie neglected and barren, while you aspire to understand agriculture by chance.—It’s right for us to work on the laws; a field that yields a hundredfold shouldn’t be neglected. The book of the poor ought to be read by the poor; this is the book you should cultivate with dedication.—Why waste your time on dialectics, you who earn no other income? Let those born into wealth in the countryside tend to it, rich in land and money from interest.—Let the rich man learn to be skilled in deception; let him learn to make a she-goat of chance encounters. Let him never abandon the arts until his last hour. Content with fame, let Lucan hide in the gardens.—If immersed in the arts he should happen to fail, he will turn to the lawyers for safety: because he knows no more about defending himself than someone who is mute, having pursued the study of the Greeks too much and too often.—I see the halls of the nobility open; when the lawyer arrives, the bolts are undone; you, left out, may sit at the door, even if you, Homer, walk in with the muses.—The logician can be likened to a spider, which learns to spin intricate webs made from its own insides; the reward is a fly, if it can catch one by chance.—If fortune favors a logician and smiles upon him, if a logician is wealthy under this sign of the heavens; he is a rare find on earth, much like a black swan.—If you want to know the secrets of nature, study medicine, which brings health to the body; what man needs is enough, Galen and the approval of Justinian are riches in themselves.

The following English verses, composed at the same period, seem also intended as a satire upon the studies and arguments of the dialectitians.

The following English verses, written during the same time, also seem to be a satire on the studies and arguments of the dialecticians.

THE SONG OF “NEGO.”

[From MS. Harl. No. 913, fol. 58, v^o. written in 1308.]

Hit nis bot trewth, I wend, an afte

For te sette nego in eni crafte;

For the seven negotiate in any craft;

Trewth so drawith to heven blisse,

Truth leads to heavenly bliss,

Nego doth noȝt so i-wisse.

Nego doesn't know so well.

[211]

For-sak and save is thef in lore,

Nego is pouer clark in store.

Nego is the power clerk in the store.

Whan menne horlith ham here and there,

Nego savith ham fram care.

Nego saves them from care.

Awei with nego ute of place!

Awei with nego out of place!

Whose wol have Goddis grace;

Whose will have God's grace;

Whoso wol aȝens the devil fiȝte,

Whosoever wants to fight against the devil,

Ther mai nego sit a-riȝte.

Their main nego is alright.

Ak loke that we never more

Nego sette in trew lore.

Nego sits in true lore.

For whoso can lite, hath sone i-do,

For whoever can live has already accomplished something.

Anone he drawith to nego.

Anyone he draws to nego.

Now o clerk seiith nego;

Now the clerk says no;

And that other dubito;

And that other doubt;

Seiith another concedo;

And another obligo,

Verum falsum sette therto;

True or false set thereof;

Than is al the lore i-do.

Than is all the knowledge done.

Thus the fals clerkes of har hevid,

Thus the false clerks of hard-headed,

Makith men trewth of ham be revid.

Maketh men truth of them be revealed.

Translation.—It is contrary to truth, I believe, and ...—to set nego in any craft;—truth draweth us to the joy of heaven,—nego does not so certainly.—Forsake and save is a thief in doctrine,—nego is a poor clerk in store.—When men hurl them here and there,—nego saves them from care.—Away with nego out of the place!—whoever will have God’s grace;—he who will against the devil fight,—there may nego sit rightly.—But see that we never more—set nego in true doctrine.—For he who knows little has soon done,—anon he draws to nego.—Now one clerk says nego;—and the other dubito;—saith another concedo;—and another obligo,—with verum falsum set to it;—then is all their learning done.—Thus the false clerks of their head,—make men of truth through them be bereaved.

Translation.—I believe it's against the truth to put nego in any craft;—truth leads us to the joy of heaven,—nego doesn't do that as convincingly.—Forsake and save is a thief in doctrine,—nego is a poor clerk in stock.—When people throw themselves around,—nego keeps them carefree.—Get rid of nego from this place!—whoever wants God’s grace;—he who wishes to fight against the devil,—might rightly sit with nego.—But let’s make sure we never again—put nego in true doctrine.—For he who knows little soon exhausts himself,—and quickly turns to nego.—Now one clerk says nego;—another says dubito;—one says concedo;—and another obligo,—with verum falsum attached;—then all their learning is done.—Thus the false clerks of their own understanding,—cause people who seek truth to be left empty.

[212]

The Scottish wars occupied incessantly the remaining years of Edward’s reign. The following song was composed probably in the September of the year 1306, soon after the battle of Kirkencliff, and on the immediate occasion of the execution of Sir Simon Fraser, who was taken prisoner there.

The Scottish wars constantly filled the last years of Edward’s reign. The following song was likely written in September of 1306, shortly after the battle of Kirkencliff, and in direct response to the execution of Sir Simon Fraser, who was captured there.

SONG ON THE EXECUTION OF SIR SIMON FRASER.

[MS. Harl. 2253, fol. 59, v^o. of reign of Edw. II.]

Lystneth, lordynges, a newe song ichulle bigynne,

Lords, listen up, I'm going to start a new song.

Of the traytours of Scotlond that take beth wyth gynne;

Of the traitors of Scotland that take both with gun;

Mon that loveth falsnesse and nule never blynne,

Mon that loves falsehood and will never stop,

Sore may him drede the lyf that he is ynne,

Sore might he dread the life that he's in,

ich understonde:

I understand.

Selde wes he glad

He was glad.

That never nes a-sad

That never makes me sad

of nythe ant of onde.

That y sugge by this Scottes that bueth nou to-drawe,

That you suggest by this Scots that you are now to draw,

The hevedes o Londone brugge whose con y-knawe:

The heads of the London bridge whose knowledge is known:

He wenden han buen kynges, ant seiden so in sawe;

He turned to the good king and spoke as follows;

Betere hem were han y-be barouns ant libbe in Godes lawe,

Betere him would have been if he had been a baron and lived in God's law,

[213]

wyth love.

with love.

Whose hateth soth ant ryht,

Whose hate is so right,

Lutel he douteth Godes myht,

Lutel he doubts God's might,

the heye kyng above.

the hey king above.

To warny alle the gentilmen that bueth in Scotlonde,

To warn all the gentlemen that are in Scotland,

The Waleis wes to-drawe, seththe he was an-honge,

The Waleis was to draw, since he was hungry,

Al quic biheveded, ys bowels y-brend,

The heved to Londone brugge wes send

The head to London Bridge was sent

to abyde.

to abide.

After Simond Frysel,

That wes traytour ant fykell,

That was a traitor and fool,

and y-cud ful wyde.

and could feel wide.

Sire Edward oure kyng, that ful ys of pieté,

Sire Edward, our king, who is truly full of compassion,

The Waleis quarters sende to is oune contré,

The Waleis quarters send to is own country,

On four half to honge, huere myrour to be,

On four and a half to hang, here my mirror to be,

Theropon to thenche, that monie myhten se

ant drede.

ant dread.

Why nolden he be war

Why shouldn't he be at war

Of the bataile of Donbar,

Of the Battle of Dunbar,

hou evele hem con spede?

how can I help you?

[214]

Bysshopes and barouns come to the kynges pes,

Byshop and nobles come to the king's peace,

Ase men that weren fals, fykel, ant les,

Ase men who were false, fickle, and deceitful,

Othes hue him sworen in stude ther he wes,

Othes swore to him in the place where he was,

To buen him hold ant trewe for ailes cunnes res,

To be honest, I can't modernize that text since it's too short and lacks context.

thrye,

thrive,

That hue ne shulden aȝeyn him go,

That color shouldn’t go against him,

So hue were temed tho;

So you were teamed though;

weht halt hit to lye?

weht halt hit to lie?

To the kyng Edward hii fasten huere fay;

To King Edward, they firmly hold their faith;

Fais wes here foreward so forst is in May,

Fais was here beforehand, so first is in May,

That sonne from the southward wypeth away:

That sun from the south is wiping away:

Moni proud Scot therof mene may

Moni proud Scot thereof mean may

to ȝere.

to year.

Nes never Scotlond

Nes never Scotland

With dunt of monnes hond

With the power of money

allinge a-boht so duere!

all in a boat, right?

The Bisshop of Glascou ychot he was y-laht;

The Bishop of Glasgow thought he was there;

The Bisshop of Seint André bothe he beth y-caht;

The Bishop of Saint Andrew, both he is caught;

The Abbot of Scon with the Kyng nis nout saht;

The Abbot of Scon with the King is not satisfied;

Al here purpos y-come hit ys to naht,

[215]

thurh ryhte.

through right.

Hii were unwis

Hii were clueless

When hii thohte pris

When I thought the price

aȝeyn huere kyng to fyhte.

again his king to fight.

Thourh consail of thes bisshopes y-nemned byfore,

Thorough counsel of these bishops named before,

Sire Robert the Bruytz furst kyng wes y-core,

Sire Robert the Bruytz, the first king, was dead,

He mai everuche day ys fon him se byfore;

He may have ever such a day ahead of him as before;

Ȝef hee mowen him hente, ichot he bith forlore,

sauntz fayle.

saints fail.

Soht for te sugge,

So hot for the sugar,

Duere he shal abugge

He will have to pay.

that he bigon batayle.

that he began battle.

Hii that him crounede proude were ant bolde,

Hii that he crowned proud were and bold,

Hii maden kyng of somere, so hii ner ne sholde,

Hii setten on ys heved a croune of rede golde,

Hii sat with a crown of red gold on his head,

Ant token him a kyne-ȝerde so me kyng sholde,

Ant token him a kind-yard so me king should,

to deme.

to criticize.

Tho he wes set in see,

Lutel god couthe he

Lutel god could he

kyne-riche to ȝeme.

kyne-riche to ye.

[216]

Now Kyng Hobbe in the mures ȝongeth,

Now King Hobbe in the moors sings,

For te come to toune nout him ne longeth;

For him to come to town is no longer needed;

The barouns of Engelond, myhte hue him gripe,

The barons of England, they might grip him,

He him wolde techen on Englysshe to pype,

He wanted to teach him in English how to play the pipe,

thourh streynthe:

through strength

Ne be he ner so stout,

Ȝet he bith y-soht out

Yet he is sought out

o brede and o leynthe.

o breed and o length.

Sire Edward of Carnarvan, Jhesu him save ant see!

Sire Edward of Carnarvon, may Jesus save and protect him!

Sire Emer de Valence, gentil knyht ant free,

Sire Emer de Valence, noble knight and free,

Habbeth y-suore huere oht that, par la grace Dée!

Habbeth y-suore huere oht that, by the grace of God!

Hee wollith ous delyvren of that false contree,

He will deliver us from that false country,

ȝef hii conne.

if they can.

Much hath Scotlond forlore,

Much has Scotland lost,

Whet a-last, whet bifore,

Whet your appetite first,

ant lutel pris wonne.

ant lute, pris wonne.

Nou ichulle fonge ther ich er let,

Ant tellen ou of Frisel, ase ich ou byhet;

In the batayle of Kyrkenclyf, Frysel was y-take;

In the battle of Kyrkenclyf, Frysel was captured;

Ys continaunce abated eny bost to make

Ys continaunce abated any boast to make

[217]

biside Strivelyn:

beside Strivelyn:

Knyhtes ant sweynes,

Knights and swine,

Fremen ant theynes,

Fremen and Atreides,

monye with hym.

money with him.

So hii weren byset on everuche halve,

So hi weren byset on every half,

Somme slaye were, ant somme dreynte hem-selve;

Somme killed each other, and some drowned themselves;

Sire Johan of Lyndeseye nolde nout abyde,

Sire Johan of Lyndeseye did not want to wait,

He wod into the water his feren him bysyde

He waded into the water with his friends beside him.

to adrenche.

to quench.

Whi nolden hii be war?

When will they be ready?

Ther nis non aȝeyn stare:—

There is no objection now:—

why nolden by hem by-thenche?

why hold on to them then?

This wes byfore Seint Bartholomeus masse,

This was before Saint Bartholomew's Mass,

That Frysel wes y-take, were hit more other lasse:

That Frysel was taken, whether it was more or less:

To Sire Thomas of Multone, gentil baroun ant fre,

To Sir Thomas of Multone, gentle lord and free,

Ant to Sire Johan Jose, bytake tho wes he

to honde:

to hound:

He wes y-fetered weel

He was well-fed

Both with yrn ant wyth steel,

Both with your ant and with steel,

to bringen of Scotlonde.

to bring of Scotland.

[218]

Sone therafter the tydynge to the kyng com;

Sometime later, the news came to the king;

He him sende to Londone with mony armed grom;

He sent him to London with many armed men;

He com yn at Newegate, y telle yt ou aplyht,

He came in at Newgate, I tell you outright,

A gerland of leves on ys hed y-dyht

A garland of leaves on his head is arranged

of grene;

of green;

For he shulde ben y-knowe

For he should be known

Bothe of heȝe ant of lowe

Bothe of high and of low

for treytour, y wene.

for treytour, you win.

Y-fetered were ys legges under his horse wombe;

Y-fetered were his legs under his horse's belly;

Bothe with yrn ant with stel mankled were ys honde;

Both with iron and with steel his hands were shackled;

A gerland of peruenke set on ys heved;

A garland of periwinkle set on its head;

Muche wes the poer that him wes byreved

Muche was the power that was taken from him.

in londe:

in London:

So God me amende!

So God help me!

Lutel he wende

Lutel he went

so be broht in honde.

so be brought in hand.

Sire Herbert of Morham, feyr knyht ant bold,

Sire Herbert of Morham, fierce knight and brave,

For the love of Frysel ys lyf wes y-sold;

For the love of Frysel, life was sold;

A wajour he made, so hit wes y-told,

A story he made, so it was said,

Ys heved of to smhyte ȝef me him brohte in hold,

[219]

wat so bytyde.

What's the vibe?

Sory wes he thenne,

Sorry was he then,

Tho he myhte him kenne

Though he might teach him

thourh the toun ryde.

through the town ride.

Thenne seide ys scwyer a word anon ryht,

Thenne said his servant a word right away,

“Sire, we beth dede, ne helpeth hit no wyht,”—

“Sire, we both are dead, it won’t help at all,”—

(Thomas de Boys the scwyer wes to nome)—

(Thomas de Boys the squire was to be named)—

“Nou ychot oure wajour turneth us to grome,

“Now our journey turns us to grime,

so y-bate.”

Y do ou to wyte,

Here heved wes of smyte

Here heved was of smyte

byfore the Tour gate.

before the Tour gate.

This wes on oure Levedy even, for sothe ych understonde,

This was on our Lady's Eve, truly I understand,

The justices seten for the knyhtes of Scotlonde,

The justices sat for the nights of Scotland,

Sire Thomas of Multone, an hendy knyht ant wys,

Sire Thomas of Multone, a handsome knight and wise,

Ant Sire Rauf of Sondwyche that muchel is told in pris,

Ant Sire Rauf of Sondwyche that much is told in praise,

ant Sire Johan Abel;

Mo y mihte telle by tale,

Bothe of grete ant of smale,

Both great and small,

ȝe knowen suythe wel.

you know the truth well.

[220]

Thenne saide the justice, that gentil is ant fre,

Thenne said the judge, that noble is and free,

“Sire Simond Frysel, the kynges traytour hast thou be,

“Sire Simond Frysel, you have been the king's traitor,

In water ant in londe, that monie myhten se:

In water and on land, that many might see:

What sayst thou thareto? hou wolt thou quite the?

What do you say to that? How will you respond?

do say.”

do say.

So foul he him wiste,

So bad he knew him,

Nede waron truste

Need more trust

for to segge, nay.

for to say, no.

Ther he wes y-demed, so hit wes londes lawe,

Ther he was judged, so it was land’s law,

For that he wes lord-swyke, furst he wes to-drawe,

For that he was a lord's servant, first he was to be drawn,

Upon a retheres hude forth he wes y-tuht:

Upon a rather huge fourth he was taught:

Sum while in ys time he wes a modi knyht,

Sum while in his time he was a brave knight,

in huerte.

in the garden.

Wickednesse ant sunne,

Wickedness and sin,

Hit is lutel wunne

Hit is little wonder

that maketh the body smerte.

that makes the body hurt.

For al is grete poer, ȝet he wes y-laht;

For all his great power, yet he was easily defeated;

Falsnesse ant swykedom, al hit geth to naht;

Falseness and deceit, all of it amounts to nothing;

Tho he wes in Scotlond, lutel wes ys thoht

Tho he was in Scotland, little was his thought

Of the harde jugement that him wes bysoht

Of the harsh judgment that was passed on him

[221]

in stounde.

in shock.

He wes four-sithe for-swore

He was four-sided forsworn

To the kyng ther bifore,

To the king there before,

ant that him brohte to grounde.

With feteres ant with gyves ichot he wes to-drowe,

With fetters and with shackles, he was to drown,

From the Tour of Londone, that monie myhte knowe,

From the Tour of London, that many might know,

In a curtel of burel a selkethe wyse,

In a cloak of coarse cloth, a sly grin,

Ant a gerland on ys heved of the newe guyse,

Ant a garland on his head of the new guy,

thurh Cheepe;

through Cheape;

Moni mon of Engelond

Money management of England

For to se Symond

To see Simon

thideward con lepe.

thideward with lepe.

Tho he com to galewes, furst he wes an-honge,

Al quic by-heveded, thah him thohte longe,

Seththe he wes y-opened, is boweles y-brend,

Seththe he was opened, his insides burned,

The heved to Londone-brugge wes send

The head to London Bridge was sent

to shonde:

to shade:

So ich ever mote the!

So I ever meet the!

Sum while wende he

Sum while he went he

ther lutel to stonde.

the little to stand.

[222]

He rideth thourh the sité, as y telle may,

He rides through the city, as I may tell,

With gomen and wyth solas, that wes here play,

With fun and with joy, that was their game,

To Londone-brugge hee nome the way,

To London-Bruge he took the route,

Moni wes the wyves chil that theron laketh a day,

Moni was the wife’s child that was lacking a day,

ant seide, alas!

ant said, alas!

That he wes i-bore,

That he was born,

Ant so villiche for-lore,

Ant so willful for-lore,

so feir mon ase he was.

so fierce a man as he was.

Nou stont the heved above the tu-brugge,

Faste bi Waleis, soth for te sugge;

After socour of Scotlond longe he mowe prye,

After the help of Scotland, he may long plunder,

Ant after help of Fraunce wet halt hit to lye,

Ant after help of Fraunce wet halt it to lie,

ich wene.

Betere him were in Scotlond

Better him were in Scotland

With is ax in ys hond

With his axe in his hand

to pleyen o the grene.

to play on the green.

Ant the body hongeth at the galewes faste,

Ant the body hangs at the gallows fast,

With yrnene claspes longe to laste;

With your clasp long to last;

For te wyte wel the body, ant Scottyshe to garste,

For you know the body well, and Scottish to boast,

Foure ant twenti ther beoth to sothe ate laste

Fifty-four there are to tell the truth at last.

[223]

by nyhte.

by night.

Ȝef eny were so hardi

If anyone was so bold

The body to remuy

The body to remove

al so to dyhte.

Were Sire Robert the Bruytz y-come to this londe,

Were Sir Robert the Bruce to come to this land,

Ant the Erl of Asseles, that harde is an honde,

Ant the Earl of Asseles, that hard is an hand,

Alle the other pouraille, for sothe ich understonde,

Alle the other poor people, for sure I understood,

Mihten be ful blythe ant thonke Godes sonde,

Mihten be fully joyful and thank God's messenger,

wyth ryhte:

with right:

Thenne myhte uch mon

Then each man could

Bothe riden ant gon

Both ride and go

in pes withoute vyhte.

in peace without strife.

The traytours of Scotlond token hem to rede,

The traders of Scotland took them to read,

The barouns of Engelond to brynge to dede;

The barons of England to bring to death;

Charles of Fraunce, so moni mon tolde,

Charles of France, so many have said,

With myht ant with streynthe hem helpe wolde,

With might and with strength they would help him,

his thonkes!

his thoughts!

Tprot, Scot, for thi strif!

Tprot, Scot, for this fight!

Hang up thyn hachet ant thi knyf,

Hang up your hatchet and your knife,

Whil him lasteth the lyf

While he lasts in life

with the longe shonkes.

with the long shorts.

Translation.—Listen, lordings, a new song I will begin,—of the traitors of Scotland who are taken with a trap;—he who loves falseness, and will never leave it,—sore may he dread the life that he is in,—I believe:—seldom was he glad—that never was sorrowful—for his wickedness and turbulence.

Translation.—Listen, lords, I’m about to start a new song—about the traitors of Scotland who fell into a trap;—he who loves deceit and will never abandon it—he should greatly fear the life he leads—I believe:—seldom has he been happy—who has never known sorrow—for his wickedness and unrest.

I say that of these Scots who are now drawn,—their heads on London bridge anybody may recognise:—they thought to have been kings, and said so in their talk;—better was it for them to have been barons and live in God’s law,—with love.—He who hateth truth and right,—little he fears God’s might,—the high king above.

I say that among these Scots who are now displayed—their heads on London Bridge anyone can recognize—they believed they were kings and talked like it. It would have been better for them to have been barons and lived by God's law—with love. Those who hate truth and what is right—don't fear God's power—the high king above.

To be a warning to all the gentlemen who are in Scotland,—the Wallace was drawn, and afterwards was hanged,—beheaded all alive, his bowels burnt,—the head to London Bridge was sent—to remain there.—Afterwards Simon Fraser, who was traitor and fickle,—and known full wide.

To serve as a warning to all the gentlemen in Scotland, the Wallace was executed, then hanged, and beheaded while still alive; his insides were burned, and his head was sent to London Bridge to be displayed there. Later, Simon Fraser, who was a traitor and unreliable, became well-known for this.

Sir Edward our king, who is full of piety,—sent the Wallace’s quarters to his own country,—to hang in four parts (of the country), to be their mirror,—thereupon to think, in order that many might see—and dread.—Why would they not take warning—of the battle of Dunbar,—how ill they sped?

Sir Edward, our king, who is very devout, sent Wallace's body parts back to his own country to be displayed in four places, serving as a reminder for everyone to see and fear. Why wouldn’t they heed the warning from the battle of Dunbar and how badly it went for them?

Bishops and barons came to the king’s peace,—as men that were false, fickle, and lying,—oaths they swore to him in the place where he was,—to be firm and true to him in all kinds of moments,—thrice (?),—that they should not against him go,—so were they tamed then;—what profits it to lie?

Bishops and barons came to the king’s peace—as people who were deceitful, unreliable, and dishonest—they swore oaths to him right where he was—to be loyal and true to him at all times—three times, that they would not go against him—so they were subdued then;—what good is it to lie?

To King Edward they plight their faith;—false was their covenant as frost is in May,—which the sun from the southward wipes away;—many a proud Scot thereof may lament—in year.—Was never Scotland—by dint of man’s hand—altogether bought so dear.

To King Edward, they pledge their loyalty;—their promise was as unreliable as frost in May,—which the sun from the south melts away;—many a proud Scot may mourn for that—in years to come.—Scotland was never—through the efforts of any man—so dearly sold.

The Bishop of Glasgow, I wot he was taken;—the Bishop of St. Andrew, too, he is caught;—the Abbot of Scone with the King is not ...;—all their purpose is come to nothing,—by right.—They were unwise—when they thought it praiseworthy—against their king to fight.

The Bishop of Glasgow, I know he was captured;—the Bishop of St. Andrew, too, he is caught;—the Abbot of Scone with the King is not ...;—all their plans are coming to nothing,—rightfully so.—They were foolish—when they thought it commendable—to fight against their king.

Through counsel of these bishops named before,—Sir Robert the Bruce first was chosen king,—he may every day his foes see before him;—if they may catch him, I wot he is undone,—without fail.—To say the truth,—dearly he shall pay—for having begun battle.

Through the advice of the bishops mentioned earlier, Sir Robert the Bruce was chosen as king. Every day, he can see his enemies right in front of him. If they manage to catch him, I know he’s finished, no doubt about it. To be honest, he will pay dearly for starting the battle.

They that crowned him were proud and bold,—they made a king of summer, as they never should,—they set on his head a crown of red gold,—and gave him a sceptre as one should to a king,—to judge.—When he was set on a throne,—little good knew he—a kingdom to rule.

They who crowned him were arrogant and daring—they made a king of summer, as they never should—they placed a crown of red gold on his head—and gave him a scepter as one should to a king—to judge. When he was seated on a throne—little good did he know—a kingdom to rule.

Now King Hobbe gangeth in the moors,—to come to town he has no desire;—the barons of England if they might gripe him,—they would teach him to pipe in English,—through strength:—be he never so stout,—yet he is sought out—wide and far.

Now King Hobbe is wandering in the moors—he has no desire to come to town—the barons of England, if they could catch him, would make him speak English—by force: no matter how strong he is, he is being sought after—far and wide.

Sir Edward of Caernarvon, (Jesus save him and have him in regard!)—and Sir Aymer de Valence, a gentle knight and liberal,—they have sworn their oath that, by the grace of God!—they will deliver us from that false country,—if they can.—Much hath Scotland lost,—what latterly and what before,—and little praise won.

Sir Edward of Caernarvon, (God save him and look after him!)—and Sir Aymer de Valence, a noble knight and generous,—they have sworn their oath that, with God's help!—they will free us from that deceitful land,—if they’re able to.—Scotland has suffered greatly,—both recently and in the past,—and received little recognition.

Now I shall take up where I left off before,—and tell you of Fraser, as I promised you;—in the battle of Kirkencliff Fraser was taken;—his countenance ceased from making any boast—near Stirling:—knights and swains,—freemen and thanes,—many with him.

Now I’ll pick up where I left off before—and tell you about Fraser, just as I promised;—in the battle of Kirkencliff, Fraser was captured;—his expression stopped showing any confidence—near Stirling:—knights and commoners,—free men and nobles,—many with him.

They were so beset on every part,—some were slain and some drowned themselves.—Sir John de Lyndsay would not remain,—he waded into the water with his companions beside him—to drown.—Why would not they beware?—There is none looked again (?):—why would not they reflect?

They were surrounded on all sides—some were killed, and some drowned themselves. Sir John de Lyndsay wouldn't stay behind—he waded into the water with his companions beside him—to drown. Why didn’t they take care? No one looked back—why didn’t they think about it?

It was before St. Bartholomew’s mass,—that Fraser was taken, were it more or less:—To Sir Thomas de Multon, a gentle knight and liberal,—and to Sir John Jose, he was delivered then—in hand:—he was well fettered—both with iron and with steel,—to bring out of Scotland.

It was before St. Bartholomew's mass that Fraser was captured, whether more or less. He was handed over to Sir Thomas de Multon, a kind knight and generous man, and to Sir John Jose at that time. He was well shackled, both with iron and steel, to be taken out of Scotland.

Soon afterwards the tidings came to the king;—they sent him to London with many an armed man;—he came in at Newgate, I tell it you faithfully,—a garland of leaves placed on his head—of green;—because he should be known—both by high and by low—as a traitor, I ween.

Soon afterwards, the news reached the king; they sent him to London with many armed men; he entered through Newgate, I tell you honestly—a garland of green leaves placed on his head—so that he would be recognized—by everyone—as a traitor, I believe.

Fettered were his legs under his horse’s belly;—both with iron and with steel manacled were his hands;—a garland of periwinkle set on his head;—much was the power that was taken from him—in land:—As may God amend me!—he little supposed—so to be brought in hand.

Sir Herbert of Morham, a fair knight and bold,—for the love of Fraser his life was sold;—a wager he made, so it was said,—to smite off his head if they took him in hold,—whatever betide.—Sorry was he then,—when he might know him—to ride through the town.

Sir Herbert of Morham, a brave and noble knight—out of love for Fraser, he sold his life. He placed a bet, or so they say—to have his head chopped off if he were captured—no matter what happened. He felt regret then—when he realized he had to ride through the town.

Then said his squire a word anon right,—“Sir, we are dead, there is no creature to help us;”—(the squire was named Thomas de Bois)—“now I wot our wager turns to our sorrow,—so bet.”—I give you to know,—their heads were smitten off—before the gate of the Tower.

Then his squire said quickly, “Sir, we’re done for; there’s no one to help us.” (The squire was named Thomas de Bois.) “Now I know our wager is going to end badly for us, so let’s just accept it.” Just so you know, their heads were chopped off right in front of the gate of the Tower.

It was on our Lady’s eve, for truth I understand,—the justices sat for the knights of Scotland,—Sir Thomas de Multon, a gentle knight and wise,—and Sir Ralph de Sandwich, who is much esteemed in worth,—and Sir John Abel;—more I might tell by reckoning,—both of great and of small,—ye know very well.

It was on the eve of Our Lady, truly I understand,—the judges were sitting for the knights of Scotland,—Sir Thomas de Multon, a noble and wise knight,—and Sir Ralph de Sandwich, who is highly regarded for his worth,—and Sir John Abel;—there's more I could mention by name,—both great and small,—you know very well.

Then said the justice, who is gentle and free,—“Sir Simon Fraser, the king’s traitor hast thou been,—on water and on land, as many may see:—what sayest thou thereto? how wilt thou clear thyself?—do say.”—He knew himself to be so foul,—he had not whereon to trust—to say, nay.

Then said the judge, who is kind and fair, “Sir Simon Fraser, you have been the king’s traitor—both at sea and on land, as many can see. What do you say to that? How will you defend yourself? Please, speak.” He knew he was guilty—he had nothing to rely on to say otherwise.

There he was judged, as it was the law of the land,—because he was traitor to his lord, first he was drawn,—upon a bullock’s hide forth he was led:—for once in his life he was a moody knight—in heart.—Wickedness and sin,—it is little gain—that makes the body smart.

There he was judged, as was the law of the land—because he was a traitor to his lord, he was first dragged out—across a bullock’s hide he was taken:—for once in his life he was a brooding knight—at heart.—Wickedness and sin—it brings little reward—that causes the body to suffer.

For all his great power, still he was taken;—falseness and treachery all come to nothing;—when he was in Scotland, little was his thought—of the hard judgment which was prepared for him—in a short time.—He was four times perjured—to the king there before,—and that brought him to the ground.

For all his great power, he was still taken; deceit and betrayal always end in failure; when he was in Scotland, he didn’t consider the harsh judgment that awaited him soon. He was four times unfaithful to the king there, and that brought him down.

With fetters and with gyves I wot he was drawn,—from the Tower of London, that many might know,—in a kirtle of sack-cloth in strange wise,—and a garland on his head of the new guise,—through Cheap;—many a man of England—to see Simon—thither began to leap.

With chains and shackles, I know he was led—out of the Tower of London, so many could see—wearing a rough sackcloth tunic in a strange way—and a wreath on his head in the new style—through Cheapside;—many men from England—came rushing there to see Simon.

When he came to the gallows, first he was hanged,—beheaded all alive, though it seemed to him long,—afterwards he was opened, his bowels burnt,—the head to London Bridge was sent—for disgrace:—As I may ever thrive!—at one time he thought—little there to stand.

When he arrived at the gallows, he was first hanged—beheaded while still alive, though it felt long to him—next, he was opened up, his guts burned—the head was sent to London Bridge for shame:—As I may ever succeed!—at one point, he thought—there was little to stand there.

They ride through the city, as I may tell,—with game and with solace, that was their play,—to London Bridge they took the way,—many was the woman’s child that thereon lacks-a-day,—and said, alas!—that he was born,—and so vilely undone,—so fair a man as he was.

They ride through the city, as I can tell,—with fun and with comfort, that was their game,—to London Bridge they made their way,—many was the woman's child that thereon was lost,—and said, alas!—that he was born,—and so poorly done for,—so handsome a man as he was.

Now stands the head above the twi-bridge,—fast by Wallace, to say the truth;—after succour from Scotland long they may pray,—and after help from France what profits it to wait, (?)—I ween.—It were better for him in Scotland—with his axe in his hand—to play on the green.

Now the head stands above the twi-bridge,—close to Wallace, to be honest;—after help from Scotland, they can pray for a long time,—and after help from France, what good does it do to wait, (?)—I think.—It would be better for him in Scotland—with his axe in his hand—to enjoy the green.

And the body hangs fast on the gallows,—with iron clasps long to last;—to guard well the body, and the Scotch to drive away (?),—four-and-twenty there are for sooth at least—by night.—If any one were so hardy—the body to remove—immediately to attack them.

And the body is securely hanging on the gallows, held fast by iron clasps meant to last; to protect the body and keep the spirits away—there are at least twenty-four of them, for sure, by night. If anyone is brave enough to try to take the body down, they will be attacked immediately.

If Sir Robert the Bruce were come to this land,—and the Earl of Athol that is hard in hand,—all the rest of the common people, for truth I understand,—might be full blith, and thank God’s sending,—with right:—then might each man—both ride and go—in peace, without fighting.

If Sir Robert the Bruce were to come to this land—and the Earl of Athol who is strong in action—all the rest of the common people, to be honest, could be very happy and thank God for sending them—justly: then everyone could ride and walk—in peace, without fighting.

The traitors of Scotland took counsel with themselves,—to bring the barons of England to death;—Charles of France, as many a one said,—with might and with strength would help them,—thanks to him!—Tprot, Scot, for thy strife!—hang up thy hatchet and thy knife,—while life lasts to him—with the long shanks.

The traitors of Scotland got together to plot against the barons of England; many said that Charles of France would help them with power and strength—thanks to him!—Tprot, Scot, for your struggle!—put down your hatchet and knife—while life lasts to him—with the long legs.

[224]

The following song, remarkable for the playfulness of its metres and rhymes, gives us a strong picture of the extortions committed at this period of our history upon the weak and defenceless, by the magistrates and the officers connected with the courts of law.

The following song, notable for its playful rhythms and rhymes, provides a vivid description of the abuses faced by the vulnerable and defenseless during this time in our history by the magistrates and officials associated with the courts.

SONG ON THE VENALITY OF THE JUDGES.

[From MS. Harl. No. 913, fol. 59, r^o. of the beginning of the 14th century. This song is in the MS. written as prose.]

Beati qui esuriunt

Blessed are those who hunger

Et sitiunt, et faciunt

They thirst and they do.

justitiam,

justice,

Et odiunt et fugiunt

They both hate and flee.

injuriæ nequitiam;

injury evil;

Quos nec auri copia

None can buy with gold

Nec divitum encennia

Not a rich man's fire

trahunt a rigore,

they pull from the edge,

nec pauperum clamore;

no shouting from the poor;

Quæ sunt justa judicant,

They judge what is just.

Et a jure non claudicant

And by law they do not waver

divitum favore.

wealthy favor.

Sed nunc miro more

But now in a strange way

Multos fallit seculum,

Many miss the times,

Et trahit in periculum,

And leads into danger,

mundi ob favorem,

mundi for favor,

ut lambeant honorem.

but they will praise honor.

[225]

Hoc facit pecunia,

This is done by money,

Quam omnis fere curia

Quam almost all court

jam duxit in uxorem.

jam led to marriage.

Sunt justitiarii,

They are the justiciaries.

Quos favor et denarii

Whoever has favor and cash

alliciunt a jure;

Hii sunt nam bene recolo,

I remember them well,

Quod censum dant diabolo,

What they give to the devil,

et serviunt hii pure.

and they serve purely.

Nam jubet lex naturæ,

As natural law commands,

Quod judex in judicio

What the judge says in court

Nec prece nec pretio

Neither by prayer nor price

acceptor sit personæ;

acceptor sit personae;

quid, Jhesu ergo bone,

quid, Jesus, therefore good,

Fiet de judicibus,

Fiet the judges,

Qui prece vel muneribus

Prayers or gifts

cedunt a ratione?

Do they yield to reason?

Revera tales judices

Deliver justice tales

Nuncios multiplices

Multiple envoys

habent;—audi quare.

habent;—listen and see why.

Si terram vis rogare,

If you want to ask about the land,

[226]

Accedet ad te nuncius,

A messenger is coming to you,

Et loquitur discretius,

And speaks more discreetly,

dicens, “Amice care,

saying, "Dear friend,

vis tu placitare?

do you want to chat?

Sum cum justitiario

Sum with the judge

Qui te modo vario

possum adjuvare;

possum help;

si vis impetrare

if you want to achieve

Per suum subsidium,

For his support,

Da michi dimidium,

et te volo juvare.”

et te volo juvare.

Ad pedes sedent clerici,

At the feet sit the clerics,

Qui velut famelici

For those who are hungry

sunt, donis inhiantes;

sunt, donis eager;

et pro lege dantes,

Quod hii qui nichil dederint,

Those who give nothing,

Quamvis cito venerint,

Even if they arrive quickly,

erunt expectantes.

erunt waiting.

Sed si quædam nobilis,

But if a certain noble,

Pulcra vel amabilis,

Beautiful and charming,

cum capite cornuto,

with a horned head,

auro circumvoluto,

[227]

Accedat ad judicium,

Go to court,

Hæc expedit negotium

This expedites the business.

ore suo muto.

Si pauper muliercula,

If a poor woman,

Non habens munuscula,

No small gifts,

formam neque genus,

form without a type,

quam non pungit Venus,

where Venus does not sting,

Infecto negotio

Infected business

Suo pergit hospitio,

He continues to the inn,

dolendo corde tenus.

dolor en el corazón.

Sunt quidam ad hanc curiam,

There are certain individuals to this court,

Qui exprimunt juditiam;

They express judgment;

dicuntur relatores;

cæteris pejores.

the rest are worse.

Utraque manu capiunt,

They grab with both hands.

Et sic eos decipiunt

And so they deceive them.

quorum sunt tutores.

quorum are guardians.

Et quid janitores?

And what about the doormen?

Qui dicunt pauperibus

They say to the poor

Curiam sequentibus,

[228]

“Pauper, cur laboras?

"Why do you work, pauper?"

Cur facis hic moras?

Why are you stalling here?

Nisi des pecuniam

Unless you give money

Cuique ad hanc curiam,

To each their own,

in vanum laboras.

you work in vain.

Quid, miser, ergo ploras?

What, miserable one, are you crying for?

Si nichil attuleris,

If you bring nothing,

stabis omnino foras.”

stabis totally outside.”

De vicecomitibus,

Quam duri sunt pauperibus,

How tough it is for the poor,

quis potest enarrare?

who can explain?

Qui nichil potest dare,

Who can give nothing,

Huc et illuc trahitur,

Here and there it’s pulled,

Et in assisis ponitur,

And it is placed in the sessions,

et cogitur jurare,

and is compelled to swear,

non ausus murmurare.

Quod si murmuraverit,

If he/she complains,

Ni statim satisfecerit,

est totum salsum mare.

the whole sea is salty.

Hoc idem habent vitium,

They have the same flaw,

Cum subeunt hospitium

When they arrive at the inn

[229]

cujusdam patriotæ,

of a certain patriot,

vel abbathiæ notæ,

Quo potus et cibaria,

Where to eat and drink,

Et cuncta necessaria,

And all the essentials,

eis dentur devote.

Nil prosunt sibi talia,

Such things are of no benefit.

Nisi mox jocalia

Nisi mox jewelry

post prandium sequantur,

after lunch they will follow,

et cunctis largiantur,

and may they all share,

Bedellis, garcionibus,

Bedells, young men,

Et qui sunt secum omnibus.

And who are with everyone.

Nec adhuc pacantur,

Not yet subdued,

nisi transmittantur

unless they are transmitted

Robæ suis uxoribus

Robæ is my wife

Ex variis coloribus.

From various colors.

Si non clam mittantur,

If they're sent without a signal,

Et post sic operantur;

And they operate like this;

Quotquot habent averia

Quot are the assets?

Ad sua maneria

At your manor

cum impetu fugantur,

they are driven away,

et ipsi imparcantur

and they are learning

Quousque satisfecerint,

Quousque satisfegerint,

Ita quod duplum dederint;

They gave double;

tunc demum liberantur.

then they are finally freed.

[230]

Clericos irrideo

Clerics mock

Suos, quos prius video

Your friends, whom I saw earlier

satis indigentes,

poor people

et quasi nil habentes,

and having almost nothing,

Quando ballivam capiunt;

When they dance, they capture;

Qua capta mox superbiunt,

As captured, they soon boast,

et crescunt sibi dentes,

and their teeth grow,

collaque erigentes,

collague erigentes,

Incipiunt perpropere

They begin properly

Terras et domos emere,

Buy land and houses,

et redditus placentes;

and returned to please;

nummosque colligentes,

nummo gathering,

Pauperes despiciunt,

The poor are looked down upon,

Et novas leges faciunt,

And they make new laws,

vicinos opprimentes;

oppressive neighbors;

fiuntque sapientes.

In hoc malum faciunt,

In this evil, they do,

Et patriam decipiunt,

And they deceive the homeland,

nemini parcentes.

showing no mercy.

Translation.—Blessed are they who hunger and thirst, and do justice, and hate and avoid the wickedness of injustice; whom neither abundance of gold nor the jewels of the rich draw from their inflexibility, or from the cry of the poor; they judge what is just, and do not fall off from the right for the sake of the rich. But now the age deceives many in a wonderful manner, and draws them into danger, for love of the world, that they may lick up honours. The cause of this is money, to which almost every court has now wedded itself.

Translation.—Blessed are those who are hungry and thirsty for justice, who detest and stay away from the wrongs of injustice; who are not swayed by the riches of gold or the gems of the wealthy, nor by the pleas of the poor; they understand what is fair and don’t stray from what’s right for the sake of the affluent. But today, society deceives many in remarkable ways, pulling them into peril out of a desire for worldly recognition. The root of this is money, to which nearly every court has now committed itself.

There are judges, whom partiality and bribes seduce from justice; these are they, I remember well, that pay toll to the devil, and they serve him alone. For the law of nature commands, that a judge in giving judgment should not be an acceptor of anybody either for prayer or money; what therefore, O good Jesus, will be done with the judges, who for prayers or gifts recede from what is just?

There are judges who are swayed from justice by favoritism and bribes; I remember well that these are the ones who pay tribute to the devil, serving him alone. The law of nature demands that a judge, when making a decision, should not favor anyone based on pleas or money. So, what, O good Jesus, will happen to the judges who step away from what is right because of requests or gifts?

In fact such judges have numerous messengers;—listen for what purpose. If you wish to claim land, a messenger will come to you, and speaks in confidence, saying, “Dear friend, do you wish to plead? I am one who can help you in various ways with the judge; if you wish to obtain anything by his aid, give me half, and I will help you.”

In fact, these judges have many messengers;—listen to their purpose. If you want to claim land, a messenger will approach you and speak privately, saying, “Hey, friend, do you want to make a case? I can assist you in several ways with the judge; if you want to achieve something with his help, give me half, and I’ll help you.”

At his feet sit clerks, who are like people half-famished, gaping for gifts; and proclaiming it as law, that those who give nothing, although they come early, will have to wait.

At his feet sit clerks, who look like people half-starved, waiting eagerly for gifts; and declaring it as a rule, that those who don’t give anything, even if they arrive early, will have to wait.

But if some noble lady, fair and lovely, with horns on her head, and that encircled with gold, come for judgment, such a one despatches her business without having to say a word.

But if a noble lady, beautiful and elegant, with horns on her head, adorned with gold, comes for judgment, she gets her matters resolved without needing to say a word.

If the woman be poor, and has no gifts, neither beauty nor rich relationship, whom Venus does not stimulate, she goes home without effecting her business, sorrowful at heart.

If the woman is poor and has no gifts, neither beauty nor wealthy connections, whom Venus does not inspire, she goes home without achieving her goals, feeling sad inside.

There are some at this court, who express judgment; whom they call relaters, worse than the others. They take with both hands, and so deceive those whose defenders they are. And what shall we say to the ushers? who say to the poor that follow the court, “Poor man, why do you trouble yourself? why do you wait here? unless you give money to everybody in this court, you labour in vain. Why then, wretch, do you lament? If you have brought nothing, you will stand altogether out of doors.”

There are some people in this court who pass judgment; they’re called relaters, and they’re worse than the others. They take everything for themselves and deceive those they claim to defend. And what about the ushers? They tell the poor people who follow the court, “Why are you bothering yourself? Why are you waiting here? Unless you pay everyone in this court, you’re wasting your time. So why are you complaining? If you haven’t brought anything, you’ll be left out in the cold.”

Concerning the sheriffs, who can relate with sufficient fulness how hard they are to the poor? He who has nothing to give is dragged hither and thither, and is placed in the assises, and is obliged to take his oath, without daring to murmur. But if he should murmur, unless he immediately make satisfaction, it is all salt sea.

Concerning the sheriffs, who can fully express how harsh they are to the poor? Those who have nothing to offer are pulled around and thrown into the courts, forced to take an oath without daring to complain. But if they do complain, unless they quickly make amends, it's all over for them.

The same people have this vice, when they enter the house of some countryman, or of a famous abbey, where drink and victuals, and all things necessary, are given to them devoutly. Such things are of no avail, unless by and by the jewels follow after the meal, and are distributed to all, bedels and garçons, and all who are with them. Nor even yet are they paid, unless robes of various colours are transmitted to their wives. If these are not sent privately, then they proceed as follows; whatever cattle they find, are driven off violently to their own manors, and the owners themselves are put in confinement until they make satisfaction, so that they give the double: then at length they are liberated.

The same people have this issue when they visit the home of a local farmer or a famous abbey, where they are warmly offered drinks and food along with everything else they need. These gestures mean nothing unless, after the meal, jewels are handed out to everyone, including the stewards and helpers, and everyone else present. Even then, they aren't truly compensated unless colorful robes are sent to their wives. If these aren’t sent discreetly, they take matters into their own hands; any livestock they find is seized forcefully for their own estates, and the owners are locked up until they pay double the value. Only then are they finally released.

I laugh at their clerks, whom I see at first indigent enough, and possessing next to nothing, when they receive a bailiwick; which received they next show themselves proud, and their teeth grow, and holding up their necks they begin very hastily to buy lands and houses, and agreeable rents; and amassing money themselves, they despise the poor, and make new laws, oppressing their neighbours; and they become wise men. In this they do wickedness, and deceive their country, sparing no one.

I laugh at those clerks who, at first, seem poor and have almost nothing when they get a position. Once they have their new role, they act all proud, showing off their teeth, holding their heads high, and quickly rushing to buy land, houses, and nice rental properties. As they accumulate wealth, they look down on the less fortunate, create new laws that oppress their neighbors, and fancy themselves as wise. In doing so, they commit wrongdoings and betray their country, sparing no one.

[231]

The next song was doubtlessly considered as very libellous at the time when it was composed, and professes to have been written in the wild wood; the means of publication being to drop it on the high road, that it might fall into the hands of passengers. It is directed against one of the king’s ordinances.

The next song was definitely seen as extremely defamatory when it was created, and it claims to have been written in the wild woods; the way it was published was by dropping it on the main road so that it could be picked up by travelers. It's aimed at one of the king's laws.

THE OUTLAW’S SONG OF TRAILLEBASTON.

[MS. Harl. No. 2253, fol. 113, v^o. of the reign of Edw. II.]

Talent me prent de rymer e de geste fere

D’une purveaunce qe purveu est en la terre;

D'une providence qui est prévue sur la terre;

Mieux valsit uncore que la chose fust à fere:

Mieux vaut encore que la chose soit à faire:

Si Dieu ne prenge garde, je quy que sourdra guere.

Si Dieu ne prend garde, je crains que cela ne se termine mal.

Ce sunt les articles de Trayllebastoun;

Salve le roi meismes, de Dieu eit maleysoun

Salve the king himself, may God have mercy.

Qe a de primes graunta tiel commissioun!

Quar en ascuns des pointz n’est mie resoun.

Quar en certains points, il n'y a vraiment pas de raison.

Sire, si je voderoi mon garsoun chastier

Sire, if I want to punish my boy

De une buffe ou de deus, pur ly amender,

Sur moi betera bille, e me frad atachier,

E avant qe isse de prisone raunsoun grant doner.

[232]

Quaraunte souz pernent pur ma raunsoun,

E le viscounte vint à son guerdoun,

Qu’il ne me mette en parfounde prisoun.

Ore agardez, seigneurs, est-ce resoun?

Listen up, lords, is this reason?

Pur ce me tendroi antre bois sur le jolyf umbray;

Là n’y a fauceté ne nulle male lay;—

En le bois de Belregard, où vole le jay,

En le bois de Belregard, où vole le geai,

E chaunte russinole touz jours santz delay.

Mès le male doseynes, dount Dieu n’eit jà pieté!

Parmi lur fauce bouches me ount enditée

De male robberies e autre mavestée,

Que je n’os entre mes amis estre receptée.

Que je n'ose être reçue parmi mes amis.

J’ai servi my sire le roy en pées e en guere,

J’ai servi mon seigneur le roi en paix et en guerre,

En Flaundres, Escoce, en Gascoyne sa terre;

En Flandre, Écosse, en Gascogne sa terre;

Mès ore ne me sai-je point chevisaunce fere;—

Tot mon temps ay mis en veyn pur tiel honme plere.

Si ces maveis jurours ne se vueillent amender,

Si ces mauvais jurés ne veulent pas se corriger,

Que je pus à mon pais chevalcher e aler,

[233]

Si je les pus ateindre la teste lur froi voler,

Si je peux les atteindre à la tête leur froid voler,

De touz lur manaces ne dorroi un dener.

Ly Martyn et ly Knoville sunt gent de pieté,

Ly Martyn and ly Knoville are people of virtue,

E prient pur les povres qu’il eyent sauveté;

E prient pour les pauvres qu’ils aient sauveté;

Spigurnel e Belflour sunt gent de cruelté,

Spigurnel and Belflour are people of cruelty,

Si il fuissent en ma baylie ne serreynt retornée.

Si ils étaient dans ma région, ils ne seraient pas revenus.

Je lur apre[n]droy le giw de Traylebastoun,

E lur bruseroy l’eschyne e le cropoun,

Les bras e les jaunbes, ce serreit resoun,

Les bras et les jambes, ce serait raison,

La lange lur tondroy e la bouche ensoun.

Qy cestes choses primes comença,

When these prime things begin,

Jà jour de sa vie amendé ne serra;

Je vus di pur veyr, trop graunt pecché en a,

Quar pur doute de prisone meint laroun serra.

Quar for fear of prison, many will betray.

Ytel devendra leres que ne fust unque mès,

Que pur doute de prisone ne ose venir à pes;

[234]

Vivre covient avoir chescum jour adès;

Vivre doit avoir quelque chose chaque jour;

Qy ceste chose comenca, yl emprist grant fes.

Bien devoient marchaunz e moygnes doner maliçoun

A tous iceux que ordinerent le Traillebastoun;

A tous ceux qui ordonnèrent le Traillebastoun;

Ne lur vaudra un ayle le roial proteccioun,

Que il ne rendrount les deners sauntz regerdoun.

Vus qy estes endité, je lou, venez à moy,

Al vert bois de Belregard, là n’y a nul ploy,

Forque beste savage e jolyf umbroy;

For the wild and joyful beast;

Car trop est dotouse la commune loy.

Si tu sachez de lettrure, e estes coroucé,

Devaunt les justices serrez appellée;

Devaunt the courts called tight;

Uncore poez estre à prisone retornée,

Uncore poez être à prison retournée,

En garde de le evesque, jesque seiez purgée,

En garde de l'évêque, jusqu'à ce que vous soyez purgée,

E soffryr messayse e trop dure penaunce,

E par cas n’averez jamès delyveraunce.

Pur ce valt plus ou moi à bois demorer,

Q’en prisone le evesque fyerge gyser.

[235]

Trop est la penaunce e dure à soffrer;

Quy le mieux puet eslyre, fol est qe ne velt choyser.

Quy can choose best, it’s foolish not to want to choose.

Avant savoy poy de bien, ore su-je meins sage;

Ce me fount les male leis par mout grant outrage,

Qe n’os à la pes venyr entre mon lignage;

Les riches sunt à raunsoun, povres à escolage.

Les riches sont à raison, les pauvres à l’école.

Fort serroit engager ce qe ne puet estre aquytée,

C’est la vie de honme que taunt est cher amée.

E je n’ay mye le chatel de estre rechatée;

E je n’ai pas beaucoup de temps pour être rattrapée;

Mès si je fusse en lur baundoun à mort serroi lyverée;

Uncore attendroy grace e orroi gent parler,

Tiels me dient le mal que me ne osent aprochier.

E volenters verroient mon corps ledenger;

Mès entre myl debles Dieu puet un honme sauver.

Mès entre mille débris, Dieu peut un homme sauver.

Cely me pust salver que est le fitz Marie;

Car je ne su coupable, endité su par envye;

[236]

Qy en cesti lu me mist, Dieu lur maldie!

Qy en cesti lu me mist, Dieu leur malédiction!

Le siècle est si variant, fous est qe s’affye.

Le siècle est si changeant, c'est fou ce à quoi il s'adapte.

Si je sei compagnoun e sache de archerye,

Mon veisyn irra disaunt, “cesti est de compagnie,

De aler bercer à bois e fere autre folie;”

De aler bercer à bois e fere autre folie;

Que ore vueille vivre come pork merra sa vye.

Si je sache plus de ley qe ne sevent eux,

Si je sais plus de loi que ne savent eux,

Yl dirrount, “cesti conspyratour comence de estre faus,”

Yl dirrount, “this conspirator is starting to be false,”

E le heyre n’aprocheroy de x. lywes en d’eus;

De tous veysinages hony seient ceux.

Je pri tote bone gent qe pur moi vueillent prier,

Qe je pus à mon pais aler e chyvaucher;

Qe je pus à mon pays aller et chevaler;

Unqe ne fu homicide, certes à moun voler,

Ne mal robberes pur gent damager.

Cest rym fust fet al bois desouz un lorer,

Là chaunte merle, russinole, e cyre l’esperver;

Escrit estoit en parchemyn pur mout remenbrer,

Escrito está en pergamino para recordar mucho,

E gitté en haut chemyn, qe um le dust trover.

E gitté en haut chemin, qe um le dust trover.

Translation.—I am seized with the desire to rhyme and to make a story,—of a purveyance which is provided in the land;—it would be much better if the thing were still undone:—if God does not avert it, I think that there will arise war.

Translation.—I feel this strong urge to rhyme and create a story—about a supply that's available in the land;—it would be much better if it were left untouched:—if God doesn’t stop it, I fear that war will break out.

It is the articles of Traillebaston;—except the king himself, may he have God’s curse—whoever first granted such a commission!—For there is little reason in any of the points of it.

It is the articles of Traillebaston;—except for the king himself, may he have God's curse—whoever first gave such an order!—Because there’s hardly any logic in any of it.

Sire, if I wished to chastise my lad—with a slap or two, to amend him,—he will ask a bill against me, and will cause me to be arrested,—and to give a great ransom before I escape from prison.

Sire, if I wanted to discipline my boy—with a slap or two, to correct him—he would file a complaint against me and have me arrested—and I'd have to pay a huge ransom to get out of jail.

Forty shillings they take for my ransom,—and the sheriff comes for his fee,—that he may not put me in deep prison.—Now consider, lords, is this right?

Forty shillings they want for my ransom—and the sheriff is here for his cut—so that he doesn’t throw me in a harsh prison. Now think about it, lords, is this fair?

For this cause I will keep myself among the woods, in the beautiful shade;—where there is no falseness and no bad law;—in the wood of Beauregard, where the jay flies,—and where the nightingale sings always without ceasing.

For this reason, I will stay in the woods, in the lovely shade;—where there is no deception and no unjust laws;—in the Beauregard woods, where the blue jay flies,—and where the nightingale sings constantly without stopping.

But the bad idlers, on whom may God have no pity!—with their false mouths have indited me—of ill robberies and other delinquency,—so that I dare not be received among my friends.

But the lazy ones, may God have no mercy on them!—with their deceitful words have accused me—of theft and other wrongdoings,—so that I can't even face my friends.

I have served my lord the king in peace and in war,—in Flanders, Scotland, and his land of Gascony;—but now I do not know how to make any expedient for myself;—all my time I have spent in vain to please such a man.

I have served my lord the king in times of peace and war—in Flanders, Scotland, and his territory in Gascony—but now I’m at a loss for what to do for myself; I've wasted all my time trying to please such a man.

If these wicked jurors will not amend,—that I may be able to ride and go at my peace,—if I can reach them I will make their heads fly off,—I would not give a penny for all their threats.

If these evil jurors won’t change their ways—so I can live peacefully—if I can get to them, I’ll make their heads roll—I wouldn’t care less about all their threats.

The Martin and the Knoville are people of piety,—and pray for the poor that they may have safety;—Spigurnel and Belflour are people of cruelty,—if they were in my keeping they should not be returned.

The Martin and the Knoville are religious people who pray for the poor to be safe; Spigurnel and Belflour are cruel people—if they were in my possession, I wouldn't let them go.

I would teach them the game of Trailebaston,—and would break their backbone and their crupper,—their arms and their legs, it would be but right,—I would cut their tongues and their mouths likewise.

I would teach them the game of Trailebaston, and I would break their backs and their hindquarters, their arms and their legs, it would be only fair; I would cut their tongues and their mouths too.

He who first commenced these things,—never in his life will he be amended;—I tell you for truth, he has committed therein too great a sin,—for out of the fear of prison there will be many a robber made.

He who first started this will never change in his life; I tell you the truth, he has committed too great a sin—out of the fear of prison, many robbers will be created.

He will become a robber who was never so before,—who for fear of prison dare not come to peace;—it is necessary to have livelihood every day as it comes;—he who commenced this thing, undertook a great task.

He will become a thief when he never was before—too afraid of going to jail to find peace—it’s necessary to have daily income as it comes—whoever started this is taking on a huge challenge.

Well may merchants and monks bestow a curse—on all those who ordained the Trailebaston;—the royal protection will not be worth a garlic to them,—if they do not repay the pence without recompense.

Well may merchants and monks cast a curse—on all those who established the Trailebaston;—the royal protection won’t be worth a garlic to them,—if they do not repay the pennies without any compensation.

You who are indited, I advise you, come to me,—to the green wood of Beauregard, there where there is no plea,—except wild beast and beautiful shade;—for the common law is too much to be feared.

You who are called to account, I advise you, come to me—to the green woods of Beauregard, where there are no charges—except for wild animals and lovely shade;—for the common law is too great to fear.

If thou knowest letters, and art enraged,—thou shalt be called before the justices;—again you may be returned to prison,—in keeping of the bishop, until you be cleansed;—and suffer mis-ease and too hard penance,—and perchance you will never have deliverance.

If you know how to read and you’re angry, you’ll be called before the judges; you might be sent back to prison, kept by the bishop, until you’re cleaned up; you’ll endure suffering and harsh punishment, and maybe you’ll never be freed.

Therefore it is better to dwell with me in the wood,—than to lie cast in the bishop’s prison.—Too much is the penance, and hard to suffer;—he who has the opportunity to select what is better, is a fool if he does not make the choice.

Therefore, it’s better to hang out with me in the woods than to be stuck in the bishop’s prison. The punishment is too much and really tough to bear; someone who has the chance to choose what’s better is a fool if they don’t take it.

Before I knew little what was good, now I am less wise;—the bad laws cause this by very great outrage,—so that I dare not come to the peace among my kindred;—the rich are put to ransom, the poor to prison.

Before, I knew little about what was good, but now I feel less wise;—the unjust laws bring about this great injustice,—so much so that I can’t even seek peace among my relatives;—the rich are held for ransom, and the poor are thrown in jail.

It would be penible to engage what cannot be acquitted;—that is the life of man which is so dearly loved;—and I have not at all the goods wherewith to be bought off;—but if I were in their power I should be put to death.

It would be painful to deal with what cannot be avoided;—that is the life of a person which is so deeply cherished;—and I definitely don’t have the means to be freed;—but if I were in their control, I would be executed.

Yet if I should expect grace and hear people talk,—those would say evil to me who dare not approach me,—and would willingly see my body disgraced.—But God can save a man in the midst of a thousand devils.

Yet if I should expect kindness and hear people talk,—those who wouldn’t dare approach me would say bad things about me,—and they would gladly see my body humiliated.—But God can save a person even in the presence of a thousand demons.

He can save me, who is the son of Mary;—for I am not culpable, I am indited out of malice;—God’s curse be on those who drove me to this place!—The world is so variable, that he is a fool who trusts in it.

He can save me, the son of Mary;—because I am not guilty, I have been accused out of spite;—God’s curse be on those who brought me to this place!—The world is so unpredictable that anyone who puts their trust in it is a fool.

If I am a companion and know archery,—my neighbour will go and say, “This man belongs to a company,—to go hunt in the wood and do other folly;”—so now I will live as a pig will lead his life.

If I'm a friend and know how to shoot a bow and arrow, my neighbor will go and say, “This guy belongs to a group that goes hunting in the woods and does other foolish things;”—so now I’ll live like a pig.

If I happen to know more law than they know,—they will say this conspirator begins to be treasonable,—and I will not approach home within ten leagues of them;—of all neighbourhoods cursed be those.

If I know more about the law than they do, they’ll say this conspirator is starting to be treasonous, and I won’t come within ten leagues of them;—of all neighborhoods, cursed be those.

I pray all good people that they will pray for me,—that I may be able to go and ride to my country;—I was never a homicide, at least by design,—nor an ill robber to do people damage.

I ask all good people to pray for me, so that I can go and return to my home. I've never intentionally harmed anyone, nor have I been a bad thief who causes people harm.

This rhyme was made in the wood beneath a bay tree,—there sings the thrush, the nightingale, and the hawk cries (?);—it was written on parchment to be better remembered,—and cast in the highway, that people may find it.

This rhyme was made in the woods under a bay tree—where the thrush sings, the nightingale calls, and the hawk cries (?);—it was written on parchment to be remembered better—and placed in the road so people can find it.

[237]

The following song is a satire upon the numerous retinues of the nobles and rich people, whose idle attendants and servants preyed upon the produce of the industrious peasantry. It shows us how great were the pride and ostentation of the courtiers of the latter years of Edward the First.

The following song mocks the many entourages of nobles and wealthy individuals, whose lazy attendants and servants took advantage of the hard work of the diligent peasants. It reveals the extent of the pride and showiness of the courtiers in the later years of Edward the First.

A SONG AGAINST THE RETINUES OF THE GREAT PEOPLE.

[MS. Harl. 2253, fol. 124, v^o; of reign of Edw. II.]

Of ribaudz y ryme

Of rascals and rhyme

Ant rede o mi rolle,

Ant read me my role,

Of gedelynges, gromes,

Of gatherings, grooms,

Of Colyn ant of Colle,

Of Colyn and Colle,

Harlotes, hors-knaves,

Harlots, horse thieves,

Bi pate ant by polle;

Bi pate ant by poll;

To devel ich hem to-lvyre

To develop him to deliver

Ant take to tolle!

Ant take to toll!

The gedelynges were gedered

The gatherings were assembled

Of gonnylde gnoste;

Palefreiours ant pages,

Palefreyours and pages,

Ant boyes with boste;

Ant boys with boosts;

Alle weren y-haht

All were here

Of an horse thoste:

Of a horse though:

The devel huem afretye,

The devil’s broom,

Rau other a-roste!

[238]

The shuppare that huem shupte,

The sticker that you applied,

To shome he huem shadde,

To some he seemed shady,

To fles ant to fleye,

To flesh out to fly,

To tyke ant to tadde;

To take and to trade;

So seyth Romaunz,

So says Romance,

Whose ryht radde,—

Whose right is it,—

Fleh com of flore,

Flea market of flowers,

Ant lous com of ladde.

The harlotes bueth horlynges,

The harlots cheat early,

Ant haunteth the plawe:

Ant haunts the place:

The gedelynges bueth glotouns,

The gossips are gluttons,

Ant drynketh er hit dawe.

Ant drinks before it dawns.

Sathanas huere syre

Sathanas is a liar

Seyde on is sawe,

Said on is saw,

Gobelyn made is gerner

Gobelyn made her dinner

Of gromene mawe.

Of grumpy mom.

The knave crommeth is crop,

The knave crommeth is cropped,

Er the cok crawe;

The rooster crows;

He momeleth ant moccheth,

He complains and grumbles,

Ant marreth is mawe;

Ants are annoying.

When he is al for-laped,

When he's all flopped out,

Ant lad over lawe,

Ant guy over law,

[239]

A doseyn of doggen

A dozen of dogs

Ne myhte hyre drawe.

Not able to draw her.

The rybaudz a-ryseth

Er the day rewe;

Er the day review;

He shrapeth on is shabbes,

He works on his day off,

Ant draweth huem to dewe.

Ants gather dew.

Sene is on is browe

Sene is on his brow.

Ant on is eȝe-brewe,

Ant on is eye-brew,

That he louseth a losynger,

That he loses a loser,

And shoyeth a shrewe.

And show a troublemaker.

Nou beth capel-claweres

No more petty squabbles

With shome to-shrude;

With home to share;

Hue bosketh huem with botouns,

Wear a coat with buttons,

Ase hit were a brude;

Ase hit was a bride;

With lowe lacede shon

With low laced shoes

Of an hayfre hude,

Of a huge haystack,

Hue pyketh of here provendre

Al huere prude.

I'm sorry, but I cannot modernize that phrase as it lacks sufficient context.

Whose rykeneth with knaves

Whose dealings are with fools

Huere coustage,

Courage,

The luthernesse of the ladde,

The prude of the page,

The page's prude,

[240]

Thah he ȝeve hem cattes-dryt

That he gave them cat's litter

To huere companage,

To hire companionship,

Ȝet hym shulde a-rewen

Yet him should a-reven

Of the arrerage.

Of the average.

Whil God wes on erthe

While God was on earth

And wondrede wyde,

And wondered widely,

Whet wes the resoun

What was the reason

Why he nolde ryde?

Why didn't he want to ride?

For he nolde no grom

For he wanted no groom

To go by ys syde,

To go by your side,

Ne grucchyng of no gedelyng

No complaining about any fuss

To chaule ne to chyde.

To complain is to criticize.

Spedeth ou to spewen,

Spit it out,

Ase me doth to spelle;

As me do spell;

The fend ou afretie

The fend out at night

With fleis ant with felle!

With kindness and feeling!

Herkneth hideward, horsmen,

Listen up, horsemen,

A tidyng ich ou telle,

A tidyng I tell you,

That ȝe shulen hongen,

That you shall hang,

Ant herbarewen in helle!

Translation.—Of ribalds I rhyme—and read in my roll,—of gadlings, grooms,—of Colin and of Colle,—scoundrels, horse-boys,—by pate and by poll;—to the devil I them deliver—and give for toll.

Translation.—I rhyme about rascals—and read from my scroll,—about troublemakers, grooms,—about Colin and Colle,—scoundrels, stable boys,—by head and by poll;—to the devil I send them—and charge a fee.

The gadlings were gathered—of ...;—palfrey-keepers and pages,—and boys with boast;—all were ...—of a horse ...:—may the devil devour them—raw or roasted!

The kids were gathered—of ...;—horse attendants and pages,—and boys with bravado;—all were ...—of a horse ...:—may the devil consume them—raw or cooked!

The maker that made them,—he shed them to shame,—to fleas and to fly,—to tyke and to toad;—so saith Romanz,—whoever read right,—fly comes of flower,—and louse comes of lad.

The creator who made them—they were lost to shame—to fleas and to flies—to mutts and to toads;—so says Romanz—whoever understands correctly—flies come from flowers—and lice come from boys.

The rogues are horelings,—and haunt the play:—the gadlings are gluttons,—and drink before it dawns.—Satan their sire—said in his saying,—Goblin made his garner—of the grooms’ maw.

The troublemakers are a bunch of mischief-makers—and they hang around the play:—the troublemakers are greedy—and they drink before the sun comes up.—Satan their father—said in his saying,—Goblin made his storehouse—of the grooms’ stomach.

The knave crams his crop—before the cock crows;—he mumbles and mocks,—and marrs his maw;—when he is all weary of lapping (?),—and laid over law,—a dozen of dogs—could not draw him.

The jerk fills his stomach—before the rooster crows;—he mumbles and mocks,—and ruins his appetite;—when he’s tired of eating (?),—and laid out on the ground,—a dozen dogs—couldn’t pull him up.

The ribalds arise—before the day breaks;—they scrape on their scabs,—and draw themselves to the dew.—Seen it is on his forehead—and on his eye-brows, that he looseth a flatterer,—and shoeth a shrew.

The rowdy ones wake up—before dawn;—they pick at their wounds,—and stretch themselves in the morning dew.—It's noticeable on his forehead—and on his eyebrows, that he shakes off a flatterer,—and reveals a sharp-tongued person.

Now are horse-clawers—shamefully clothed;—they busk them with buttons—as it were a bride:—with low laced shoes—of a heifer’s hide,—they pick out of their provender—all their pride.

Now they are horse-looters—shamefully dressed;—they decorate themselves with buttons—like a bride:—wearing low lace-up shoes—made from cowhide,—they sift through their feed—all their pride.

Whoever reckons with knaves—their expense,—the perverseness of the lad,—the pride of the page,—though he give them cats’ dirt—for their sustenance,—yet he shall rue—of the arrears.

Whoever deals with tricksters—their costs,—the defiance of the boy,—the arrogance of the servitor,—even if he gives them cat litter—for their food,—still he will regret—of the debts.

While God was on earth—and wandered wide,—what was the reason—why he would not ride?—Because he would not have a groom—to go by his side,—nor the grudging of any gadling—to jaw or to chide.

While God was on earth—and traveled far,—what was the reason—why he wouldn't ride?—Because he didn't want a groom—to go by his side,—nor the complaining of any boy—to nag or to scold.

Haste you to spew,—as men do to spell (talk);—may the fiend devour you—with flesh and with skin!—Harken this way, horsemen,—a tiding I tell you,—that ye shall hang,—and be lodged in hell.

Hurry up to spit it out—like people do when they talk;—may the devil eat you—body and soul!—Listen up, horsemen,—I have news for you,—that you will be hanged,—and end up in hell.

[241]

REIGN OF EDWARD II.1307–1327.

Edward the First quitted the stage at a period when wars from without and internal troubles were gathering fast over his country. His son and successor, a weak and ill-advised prince, was little calculated to repel the one or to calm the other; and the following song shows us that, contrary to the general rule in such cases, the people were more sorrowful for their loss than pleased with the novelty of a new monarch.

Edward the First left the scene at a time when external wars and domestic troubles were quickly escalating in his country. His son and successor, a weak and poorly advised prince, was not well-equipped to handle either situation. The following song illustrates that, contrary to the usual pattern in such circumstances, the people were more mournful over their loss than excited about the arrival of a new monarch.

LAMENT ON THE DEATH OF EDWARD I.

[MS. Bibl. Publ. Cantab. Gg. I. 1, fol. 489, of the reign of Edw. II.]

Seigniurs, oiez, pur Dieu le grant,

Lords, listen, for God's sake,

Chançonete de dure pité,

Song of hard sorrow,

De la mort un rei vaillaunt;

Homme fu de grant bounté,

Man of great kindness,

E que par sa leauté

E que par sa beauté

Mut grant encuntre ad sustenue;

Mut grant encounter to sustain;

Ceste chose est bien prové;

Cette chose est bien prouvée;

De sa terre n’ad rien perdue.

Priom Dieu en devocioun

Prayer to God in devotion

Que de ses pecchez le face pardoun.

[242]

De Engletere il fu sire,

He was lord of England,

E rey qe mut savoit de guere;

En nule livre puet home lire

De rei qe mieuz sustint sa tere.

Toutes les choses qu’il vodreit fere,

Toutes les choses qu’il voudrait faire,

Sagement les tinst à fine.

Ore si gist soun cors en tere:

Si va le siècle en decline.

Le rei de Fraunce grant pecché fist,

Le passage à desturber

Le passage à désturbérer

Qe rei Edward pur Dieu emprist,

Qe rei Edward por Dieu emprist,

Sur Sarazins l’ewe passer.

Sun tresour fust outre la mere,

E ordine sa purveaunce

E order for supply

Seint eglise pur sustenire:

Saint church for sustenance:

Ore est la tere en desperaunce.

Jerusalem, tu as perdu

Jerusalem, you've lost

La flour de ta chivalerie,

The flower of your chivalry,

Rey Edward le viel chanu,

Rey Edward the old king,

Qe tant ama ta seignurie.

I love that lordship.

[243]

Ore est-il mort; jeo ne sai mie

Toun baner qi le meintindra:

Toun banner for my mindset:

Sun duz quor par grant druerie

Outre la mere vous mandera.

Your mother will call you.

Un jour avant que mort li prist,

Un jour avant que la mort le prenne,

Od son barnage voleit parler;

Od son barnage veut parler;

Les chivalers devant li vist,

The knights before him saw,

Durement commenca de plurer.

Commenced to cry hard.

“Jeo murrai,” dist, “par estover,

Jeo vei ma mort que me vent quere;

Jeo see my death that I want to come;

Fetes mon fiz rey corouner,

Fetes my son crowned king,

Qe Dampnt-Dieu li don bien fere!”

Qe Dampnt-Dieu let him do well!”

A Peiters à l’apostoile

A Peiters to the apostle

Une messager la mort li dist;

E la Pape vesti l’estole,

And the Pope put on the stole,

A dure lermes les lettres prist.

“Alas!” ceo dist, “comment? morist

A qi Dieu donna tant honur?

A qui Dieu a-t-il donné tant d'honneur?

A l’alme en face Dieu mercist!

A l’alme in the presence of God, thank you!

De seint eglise il fu la flour.”

De seint eglise il fu la flour.

[244]

L’apostoile en sa chambre entra,

The apostle entered his room,

A pein le poeit sustenir;

A pain the poet endures;

E les cardinals trestuz manda,

The cardinals send messages,

Durement commenca de plurir.

Durement a commencé à pleuvoir.

Les cardinals li funt teisir,

Les cardinals le font teasir,

En haut commencent lur servise:

At the top, the service starts:

Parmy la cité funt sonir,

Parmy la cité fun sonir,

Et servir Dieu en seint eglise.

Et servir Dieu en sainte église.

L’apostoile meimes vint à la messe,

L'apostoile meimes vint à la messe,

Oue mult grant sollempnité;

Our great solemnity;

L’alme pur soudre sovent se dresse,

The pure soul often rises,

E dist par grant humilité:

“Place à Dieu en Trinité,

"Glory to God in Trinity,"

Qe vostre fiz en pust conquere

Jerusalem la digne cité,

Jerusalem, the noble city,

E passer en la seinte tere!”

Le jeofne Edward d’Engletere

Rey est enoint e corouné:

Rey is anointed and crowned:

Dieu le doint teil conseil trere,

Ki le pais seit gouverné;

Ki le país se gouverné;

[245]

E la coroune si garder,

And keep the crown,

Qe la tere seit entere,

E lui crestre en bounté,

Car prodhome i fust son pere.

Si Aristotle fuste en vie,

If Aristotle were alive,

E Virgile qe savoit l’art,

E Virgile qui savait l’art,

Les valurs ne dirr[ai]ent mie

Les valeurs ne diraient pas

Del prodhome la disme part.

Ore est mort le rei Edward,

Pur qui mon quor est en trafoun;

L’alme Dieu la salve garde,

God save her,

Pur sa seintime passioun! Amen.

For his holy passion! Amen.

Translation.—Lords, listen, for the sake of God the great,—a little song of grievous sorrow,—for the death of a precious king;—a man he was of great goodness,—and who by his loyalty—has sustained many a great encounter;—this thing is proved well;—of his land he lost none.—Let us pray God with devotion—that he pardon him his sins.

Translation.—Lords, listen, for the sake of the great God,—a brief song of deep sorrow,—for the death of a beloved king;—he was a man of great goodness,—and through his loyalty—his people faced many significant challenges;—this is well proven;—he lost none of his land.—Let us earnestly pray to God—that he forgives him his sins.

Of England he was lord,—and a king who knew much of war;—in no book can we read—of a king who sustained better his land.—All the things which he would do,—wisely he brought them to an end.—Now his body lies in the earth;—and the world is going to ruin.

Of England, he was a lord—and a king who knew a lot about war;—you won't find in any book—of a king who better defended his land.—All the things he aimed to do,—he completed them wisely.—Now his body is buried in the ground;—and the world is falling apart.

The King of France did great sin,—to hinder the voyage—which King Edward undertook for God’s sake,—to pass the water against the Saracens.—His treasure was beyond the sea,—and he ordains his purveyance—to sustain holy church:—now is the land in despair.

The King of France committed a serious wrong by blocking the journey that King Edward embarked on for the sake of God—to cross the sea against the Saracens. His riches were overseas, and he arranged his resources to support the holy church; now the land is in despair.

Jerusalem, thou hast lost—the flower of thy chivalry,—King Edward the old and hoary,—who loved so much thy lordship.—Now he is dead; I know not at all—who will maintain thy banner:—his gentle heart for great love—he will send you over the sea.

Jerusalem, you have lost—the pride of your knights—King Edward the old and gray—who cared for your lordship so deeply. Now he is gone; I have no idea—who will carry your banner now:—his kind heart out of great love—he will send you across the sea.

One day before death took him,—he would talk with his baronage;—he saw the knights before him,—grievously he began to weep.—“I shall die,” he said, “of necessity,—I see my death which comes to seek me;—cause my son to be crowned king,—may the Lord God give him grace to do well!”

One day before death took him, he spoke with his nobles; he saw the knights in front of him, and he began to weep heavily. "I will die," he said, "it's inevitable—I see my death coming for me; make sure my son is crowned king—may the Lord God grant him the grace to do well!"

At Poitiers to the pope—a messenger told his death;—and the pope put on the stole,—with bitter tears he took the letters.—“Alas!” he said, “how? is he dead—to whom God gave so much honour?—May God grant mercy to his soul!—he was the flower of holy church.”

At Poitiers, a messenger informed the pope of his death; and the pope put on the stole—taking the letters with bitter tears. “Oh no!” he exclaimed, “how could he be dead—from whom God bestowed so much honor? May God have mercy on his soul! He was the pride of the holy church.”

The pope entered in his chamber,—he could scarcely support it;—and he sent for all the cardinals,—grievously he began to weep.—The cardinals made him desist,—aloud they begin their service they cause the bells to be rung through the city,—and God’s service to be performed in holy church.

The pope entered his room, barely able to handle it; and he called for all the cardinals—he started to cry heavily. The cardinals urged him to stop—loudly, they began their service and had the bells rung throughout the city, and God’s service was performed in the holy church.

The pope himself came to the mass,—with very great solemnity;—he often applies himself to absolve the soul,—and said in great humility:—“May it please God in Trinity,—that your son may effect the conquest—of Jerusalem the noble city,—and pass into the Holy Land!”

The pope himself attended the mass with great solemnity. He often dedicates himself to absolving souls and said with great humility, “May it please God in Trinity that your son may achieve the conquest of the noble city of Jerusalem and enter the Holy Land!”

The young Edward of England—is anointed and crowned king:—may God grant that he follow such counsel,—that the country may be governed;—and so to keep the crown,—that the land may be entire,—and himself to increase in goodness,—for his father was a worthy man.

The young Edward of England is anointed and crowned king. May God grant that he follows wise counsel so the country may be governed well, that he keeps the crown, that the land remains whole, and that he grows in goodness, since his father was a good man.

If Aristotle were alive,—and Virgil who knew skill,—they would not say the value—of the worthy man a tenth part.—Now is dead King Edward,—for whom my heart is in desolation;—may God preserve his soul in safety,—for the sake of his holy passion! Amen.

If Aristotle were alive—along with Virgil who had skill—they wouldn’t agree that the worth of a good man is just a tenth. King Edward is now dead—for whom my heart is in despair; may God keep his soul safe—for the sake of his holy passion! Amen.

The following song, in English, on the same event, is preserved in another manuscript. It is somewhat singular that one of these songs is clearly translated from the other, the variations being comparatively small, and consisting chiefly in the transposition of some of the stanzas. The French song was probably the original.

The following song, in English, about the same event, is kept in another manuscript. It's quite interesting that one of these songs is clearly a translation of the other, with few differences mostly being the rearrangement of some stanzas. The French song was likely the original.

[246]

ELEGY ON THE DEATH OF EDWARD I.

[MS. Harl. No. 2253, fol. 73, r^o. of the reign of Edw. II.]

Alle that beoth of huerte trewe,

A stounde herkneth to my song,

A moment listens to my song,

Of duel that deth hath diht us newe,

Of the duel that death has directed us anew,

That maketh me syke ant sorewe among;

That makes me sigh and feel sorrowful.

Of a knyht that wes so strong,

Of a knight who was so strong,

Of wham God hath don ys wille:

Of what God has done is His will:

Me thuncheth that deth hath don us wrong,

Me think that death has done us wrong,

That he so sone shal ligge stille.

That he will soon lie still.

Al Englond ahte for te knowe

Of wham that song is that y synge;—

Of whom that song is that you sing;—

Of Edward kyng that lith so lowe,

Of King Edward who lies so low,

Ȝent al this world is nome con springe.

Trewest mon of alle thinge,

Truest man of all things,

Ant in werre war ant wys,

For him we ahte oure honden wrynge,

For him we hate our dogs' struggle,

Of Christendome he ber the prys.

Of Christendom he bears the praise.

Byfore that oure kyng wes ded,

By the time our king was dead,

He speke ase mon that wes in care,—

He spoke like a man who was in trouble,—

[247]

“Clerkes, knyhtes, barouns,” he sayde,

"Clerks, knights, barons," he said,

“Y charge ou by oure sware,

“Y charge you by your swear,

That ȝe to Engelonde be trewe.

That you be true to England.

Y deȝe, y ne may lyven na more;

Helpeth mi sone ant crouneth him newe,

Help my son and crown him anew,

For he is nest to buen y-core.

For he is next to being core.

“Ich biquethe myn herte aryht,

“I give my heart rightly,

That hit be write at mi devys,

That hit right at my devices,

Over the see that hue be diht,

Over the sea that color is bright,

With fourscore knyhtes al of prys,

With eighty knights all of honor,

In werre that buen war ant wys,

In a war that was great and wise,

Aȝeyn the hethene for te fyhte,

Aȝeyn the heathen for the fight,

To wynne the croiz that lowe lys;

To win the prize that lies low;

Myself ycholde ȝef that y myhte.”

Myself would just like to say that I could.

Kyng of Fraunce, thou hevedest sunne,

Kyng of France, you were the sun,

That thou the counsail woldest fonde,

That you would ask for advice,

To latte the wille of kyng Edward

To let the will of King Edward

To wende to the holy londe:

To travel to the holy land:

That oure kyng hede take on honde

That our king took upon himself

Al Engelond to ȝeme ant wysse,

[248]

To wenden into the Holy Londe,

To turn towards the Holy Land,

To wynnen us heve[n]riche blisse.

To win us heavenly bliss.

The messager to the Pope com,

The messenger to the Pope comes,

And seyde that oure kynge wes ded:

And said that our king was dead:

Ys oune hond the lettre he nom,

Y-wis his herte wes ful gret:

Y-wis his heart was very great:

The Pope himself the lettre redde,

The Pope himself the letter reads,

Ant spec a word of gret honour,—

Ant spec a word of great honor,—

“Alas!” he seide, “is Edward ded?

“Alas!” he said, “Is Edward dead?

Of Christendome he ber the flour!”

Of Christendom he bears the flower!"

The Pope to is chaumbre wende,

The Pope went to his chamber,

For del ne mihte he speke na more;

For he could no longer speak;

Ant after cardinals he sende,

Ant after cardinals he sent,

That muche couthen of Cristes lore,

That much could be known about Christ's teachings,

Bothe the lasse ant eke the more,

Bed hem bothe rede ant synge:

Gret deol me myhte se thore,

Mony mon is honde wrynge.

[249]

The Pope of Peyters stod at is masse,

The Pope of Peyters stood at his mass,

With ful gret solempneté,

With great solemnity,

Ther me con the soule blesse:—

“Kyng Edward, honoured thou be!

"King Edward, may you be honored!"

God lene thi sone come after the

Bringe to ende that thou hast bygonne;

Bringe to end what you have begun;

The holy crois y-mad of tre,

The holy cross is full of trees,

So fain thou woldest hit han y-wonne!

So gladly you would have it won!

“Jerusalem, thou hast i-lore

“Jerusalem, you have the lore

The flour of al chivalerie;

The essence of chivalry;

Now Kyng Edward liveth na more:—

Now King Edward is no longer alive:—

Alas! that he ȝet shulde deye!

Alas! that he should still die!

He wolde ha rered up fol heyȝe

He would have raised up fully high

Oure baners, that bueth broht to grounde;

Ours are the banners that have been brought to the ground;

Wel longe we mowe clepe and crie

Er we a such kyng han y-founde!”

Er we a such kyng han y-founde!

Nou is Edward of Carnarvan

Now is Edward of Carnarvon

King of Engelond al aplyht,

King of England all access,

God lete him ner be worse man

God let him not be a worse man

Then is fader, ne lasse of myht

Then is father, nor less of might.

[250]

To holden is pore-men to ryht,

To holden is poor men to right,

Ant understonde good consail,

Ant understood good advice,

Al Engelond for te wisse ant diht;

Of gode knyhtes darh him nout fail.

Of good knights dare not fail him.

Thah mi tonge were mad of stel,

Ant min herte y-ȝote of bras,

The godnesse myht y never telle

The goddess may never reveal

That with Kyng Edward was:

That with King Edward was:

Kyng, as thou art cleped conquerour,

Kyng, as you are called conqueror,

In uch bataille thou hadest pris;

In such a battle, you had taken;

God bringe thi soule to the honour

God brings your soul to honor.

That ever wes ant ever ys,

That always was and always is,

That lesteth ay withouten ende!

That lasts forever!

Bidde we God ant oure Ledy,

Bidde we God and our Lady,

To thilke blisse Jesus us sende. Amen.

To that bliss Jesus sends us. Amen.

Translation.—All that are true of heart,—a while hearken to my song,—of grief that death hath wrought us now,—which makes me sigh and sorrow in turns.—Of a knight that was so powerful,—on whom God hath done his will;—methinks that death has done us wrong,—that he so soon shall lie still.

Translation.—All who are true of heart,—pause for a moment to listen to my song,—about the grief that death has caused us now,—which makes me sigh and feel sorrow alternately.—About a knight who was so powerful,—whom God has taken according to His will;—it seems to me that death has wronged us,—that he shall lie still so soon.

All England ought to know—of whom the song is that I sing;—of Edward the king that lies so low,—through all this world his name sprang.—Trewest man of all things,—and in war wary and wise,—for him we ought our hands to wring,—of Christendom he bare the prize.

All of England should know—whose song I sing;—of King Edward who lies so low,—his name has spread throughout the world.—The truest man in all things,—and in war cautious and wise,—for him we should wring our hands,—he bore the prize of Christendom.

Before that our king was dead,—he spoke as one that was in care,—“Clergy, knights, barons,” he said,—“I charge you by your oath,—that ye to England be true.—I die, I may not live any more;—help my son, and crown him now,—for he is next to be chosen.

Before our king died, he spoke with worry, saying, “Clergy, knights, barons, I urge you by your oath to be loyal to England. I am dying; I can't live any longer. Help my son and crown him now, for he is the next in line."

“I bequeath my heart rightly,—that it be written at my devise,—over the sea that it be sent,—with fourscore knights all of repute,—in war that are wary and wise,—against the heathen for to fight,—to win the cross which lies low;—myself I would [go] if I could.”

“I leave my heart in the right way—so that it can be sent as I wish—across the sea—with eighty knights of great reputation—who are careful and smart in battle—against the enemies to fight— to win the cross that lies low;—I would go myself if I could.”

King of France, thou hadst sin,—that thou shouldest seek counsel,—to hinder the will of King Edward—to go to the Holy Land:—that our king had taken in hand—all England to rule and teach,—to go into the Holy Land,—to win us heaven’s bliss.

King of France, you have sinned—by seeking advice—to prevent King Edward’s wish—to go to the Holy Land:—that our king had taken it upon himself—to rule and guide all of England,—to journey to the Holy Land,—to earn us heaven’s bliss.

The messenger to the pope came,—and said that our king was dead:—to his own hand the letter he took,—truly his heart was very full:—the pope himself the letter read,—and spake a word of great honour,—“Alas!” he said, “is Edward dead?—of Christendom he bare the flower!”

The messenger arrived for the pope and said that our king had died. He personally took the letter, clearly overwhelmed with emotion. The pope read the letter himself and spoke words of great respect. “Alas!” he exclaimed, “Is Edward really dead? He was the pride of Christendom!”

The pope to his chamber went,—he could speak no more for grief;—and after the cardinals he sent,—who knew much of Christ’s doctrine,—both the less and also the greater,—bade them both read and sing;—great grief might be seen there,—many a man to wring his hands.

The pope went to his chamber—he couldn’t speak anymore from his sorrow—and after that, he sent for the cardinals—who knew a lot about Christ's teachings—both the lesser and the greater ones—and asked them to read and sing. You could see great sorrow there—many men were wringing their hands.

The pope of Poitiers stood at his mass,—with very great solemnity,—there they began to bless the soul:—“King Edward, honoured be thou!—God give thy son, who comes after thee,—to bring to end what thou hast begun;—the holy cross made of wood,—so fain thou wouldst it have won.

The Pope of Poitiers stood at his mass—with great solemnity—there they began to bless the soul: “King Edward, honored be you!—May God give your son, who comes after you,—the ability to complete what you have started;—the holy cross made of wood,—how much you wished to have won it.

“Jerusalem, thou hast lost—the flower of all chivalry;—now King Edward lives no more:—Alas! that he yet should die!—He would have reared up full high—our banners, that are brought to the ground;—very long we may call and cry—before we have found such a king!”

“Jerusalem, you have lost—the best of all knights;—now King Edward is no longer alive:—Oh, how sad it is that he had to die!—He would have raised our flags high—those that have been brought down;—we may call out and cry for a long time—before we find another king like him!”

Now is Edward of Caernarvon—entirely King of England,—God let him never be worse man—than his father, nor less of might—to hold his commons to right,—and to understand good counsel,—all England to direct and manage;—of good knights there need not fail him.

Now is Edward of Caernarvon—completely King of England—God grant he never be a worse man—than his father, nor less capable of upholding justice for his people,—and of understanding wise advice,—to lead and govern all England;—he shouldn’t be short of good knights.

Though my tongue were made of steel,—and my heart produced out of brass,—I could never tell the goodness—that was with King Edward:—King, as thou art called conqueror,—in each battle thou haddest prize;—God bring thy soul to the honour—which ever was and ever is,—which lasts ever without end!—Pray we God and our Lady,—to that bliss Jesus us send! Amen.

Though my tongue were made of steel—and my heart made of brass—I could never fully express the goodness that was in King Edward. King, as you are called conqueror, in every battle, you had victory. God bring your soul to the honor that has always been and always will be, lasting forever without end! Let's pray to God and our Lady to send us the bliss of Jesus! Amen.

The old cry against the oppression of the poor and honest by the rich, and the general corruption of the age, is repeated in the following piece. It probably describes the state of feeling amongst many in the earlier years of Edward’s reign.

The old complaint about the rich oppressing the poor and honest, along with the overall corruption of the time, is echoed in the following piece. It likely reflects the feelings of many during the early years of Edward’s reign.

[251]

SONG ON THE TIMES.

[MS. Reg. 12, C. XII. fol. 7, r^o. of reign of Edw. II.]

Quant honme deit parleir, videat quæ verba loquatur;

Sen covent aver, ne stultior inveniatur.

Quando quis loquitur, bote resoun reste therynne,

Derisum patitur, ant lutel so shal he wynne.

Derision suffers, or later so shall he win.

En seynt eglise sunt multi sæpe priores;

Summe beoth wyse, multi sunt inferiores.

Summe are wise, but many are inferior.

When mon may mest do, tunc velle suum manifestat,

When one can do the most, then they clearly show their desire,

In donis also, si vult tibi præmia præstat.

In gifts too, if he wants to give you rewards.

Ingrato benefac, post hæc à peyne te verra;

Ingrate, do good, after this you will see the pain;

Pur bon vin tibi lac non dat, nec rem tibi rendra.

Sensum custodi, quasi mieu valt sen qe ta mesoun;

Thah thou be mody, robur nichil est sine resoun.

Thou may be bold, but nothing is strong without reason.

Lex lyth doun over al, fallax fraus fallit ubique;

Lex lyth down over all, deceitful fraud fails everywhere;

Ant love nys bote smal, quia gens se gestat inique.

Wo walketh wyde, quoniam movet ira potentes:

Wo walks wide, because anger moves the powerful:

Ryht con nout ryde, quia vadit ad insipientes.

Ryht cannot ride, because it goes to the foolish.

Dummodo fraus superest, lex nul nout lonen y londe;

[252]

Et quia sic res est, ryth may nout radlyche stonde.

Fals mon freynt covenaunt, quamvis tibi dicat, “habebis.”

Fals friend covenant, even though it tells you, "you will have."

Vix dabit un veu gaunt, lene les mon postea flebis.

Myn ant thyn duo sunt, qui frangunt plebis amorem;

Myn ant thyn duo are the ones who break the love of the people;

Ce deus pur nus sunt facienda sæpe dolorem.

Tresoun dampnificat, et paucis est data resoun;

Resoun certificat, confundit et omnia tresoun.

Resound certificate, confound it, and all treason.

Pees may nout wel be, dum stat per nomina bina;

Pees may not well be, just standing by two names;

Lord Crist, that thou se, per te sit in hiis medicina!

Lord Crist, may you be present in this healing!

Infirmus moritur, thah lechcraft ligge bysyde;

Vivus decipitur, nis non that her shal abyde

Vivus is deceived unless he does not abide by her.

Tels plusours troverez, qui de te plurima prendrount;

Au dreyn bien verrez, quod nullam rem tibi rendrount.

Esto pacificus, so myh thou welde thy wylle;

Also veridicus, ant stond pro tempore stille.

Also true, and stood still for a time.

Pees seit en tere, per te, Deus, alma potestas!

Defendez guere, ne nos invadat egestas.

Defend us, and let not poverty invade us.

God Lord Almyhty, da pacem, Christe benigne!

God Almighty, grant us peace, Christ graciously!

Thou const al dyhty, fac ne pereamus in igne!

Translation.—When a man has to speak, let him consider what words he utters;—he ought to pay attention to them, lest he appear a fool.—When any one speaks, unless reason rest therein,—he is laughed at, and so he shall gain little.—In holy church there are often many who hold advanced situations;—some are wise, many are inferior.—When a man may do most, then he exhibits his will,—in gifts also, if he will he gives thee presents.—Do a kindness to an ungrateful man, and afterwards he will scarcely look at you;—he will not even give you milk for good wine, nor will he make you any return.—Take care of thy intellect, as of a thing which is worth more than thy house;—although thou be moody, strength is nothing without reason.—Law lies down over all, false fraud deceives everywhere;—and there is but little love, because people conduct themselves wickedly.—Woe walks wide, since anger moves those who are powerful;—right cannot ride, because it goes to the ignorant.—Now that fraud is alive, law will not dwell in the land;—and since the matter is in that position, right may not easily stand.—The false man breaks his promise, although he say to thee, “thou shalt have it.”—He will scarcely give an old glove, ... thou shalt afterwards weep.—Mine and thine are two, which break the love of the people;—these two for us will cause frequent grief.—Treason injures, and reason is given to few;—reason makes sure, while treason confounds all things.—Peace may not well be, while it stands by two names;—Lord Christ, do thou look to it, through thee may there be a medicine for these things!—The sick man dies, although the art of medicine lie by his side;—the living man is deceived, there is none who shall abide here.—You will find many such as will take very much from you;—in the end you will see well, that they will return you nothing.—Be pacific, so mayest thou possess thy will;—also a teller of truth, and stand for the time still.—May there be peace in the land, through thee, God, kind power!—forbid war, lest want invade us.—Good Lord Almighty, give peace, O benignant Christ!—Thou canst do all things, hinder us from perishing in the fire.

Translation.—When a man has to speak, he should think about the words he uses;—he needs to pay attention, or he might come off as foolish.—When someone talks, if there's no reason behind it,—people will laugh, and he won't gain much from it.—In the holy church, there are often many in high positions;—some are wise, while many are not.—When a person has the ability to do the most, they will show their will,—also in gifts, if they choose to, they will give you presents.—Do a good deed for an ungrateful person, and later they'll hardly even look at you;—they won't even give you milk for good wine, nor will they repay you.—Take care of your mind, as if it's worth more than your house;—even if you're moody, strength means nothing without reason.—Law rules over all, falsehood deceives everywhere;—and there's little love, as people behave wickedly.—Sorrow walks widely, since anger drives those who are powerful;—right can't prevail, because it goes to the ignorant.—Now that deceit is alive, law won't thrive in the land;—and given that situation, justice can't easily stand.—The dishonest person breaks their promises, even if they say to you, “you'll have it.”—They'll hardly give you an old glove, ... you'll end up regretting it.—Mine and yours are two, which break the love among people;—these two will often lead us to grief.—Betrayal harms, and only a few possess reason;—reason provides certainty, while betrayal confuses everything.—Peace can't truly exist while it relies on two names;—Lord Christ, please look after it, may there be healing for these issues through you!—The sick person dies, even with medical help nearby;—the living are deceived, no one will remain here.—You will encounter many who will take a lot from you;—in the end, you'll see clearly that they'll return nothing to you.—Be peaceful, so you may have your will;—also be honest, and remain still for the time being.—May there be peace in the land, through you, God, kind power!—please prevent war, so that hardship doesn't invade us.—Good Lord Almighty, grant peace, O kind Christ!—You can do all things, protect us from perishing in the fire.

[253]

The following song appears to have been made in the latter end of the year 1311, on the occasion of the King’s journey to the North, where he was joined by his lately banished favourite, Peter de Gaveston, and disregarded the charter which he had confirmed in the beginning of the October of that year.

The following song seems to have been created at the end of 1311, during the King’s trip to the North, where he was reunited with his recently exiled favorite, Peter de Gaveston, and ignored the charter he had confirmed earlier that October.

ON THE KING’S BREAKING HIS CONFIRMATION OF MAGNA CHARTA.

[The Auchinleck MS. in the Advocates’ Library, at Edinburgh, art. 21, of the reign of Edw. II.]

L’en puet fere et defere,

L'en peut faire et défaire,

Ceo fait-il trop sovent;

Ceo le fait trop souvent;

It nis nouther wel ne faire;

It is neither good nor fair;

Therfore Engelond is shent.

Therefore England is finished.

Nostre prince de Engletere,

Our prince of England,

Par le consail de sa gent,

At Westminster after the feire

At Westminster after the fair

Made a gret parlement.

Made a great parliament.

La chartre fet de cyre,

The charter made of wax,

Jeo l’enteink et bien le crey,

Jeo l’entend et bien le crois,

It was holde to neih the fire,

It was cold near the fire,

And is molten al awey.

And is molten all the way.

Ore ne say mès que dire,

Tout i va à Tripolay,

[254]

Hundred, chapitle, court, and shire,

Hundred, chapter, court, and county,

Al hit goth a devel way.

Al hit goth a devil way.

Des plusages de la tere

Des plusages de la terre

Ore escotez un sarmoun,

Of iiij. wise-men that ther were,

Of four wise men that there were,

Whi Engelond is brouht adoun.

When England is brought down.

The ferste seide, “I understonde

The first one said, "I understand"

Ne may no king wel ben in londe,

Under God Almihte,

Under Almighty God,

But he cunne himself rede,

But he can read himself,

Hou he shal in londe lede

Everi man wid rihte.

Every man with rights.

For might is riht,

For power is right,

Liht is night,

Light is night,

And fiht is fliht.

And fight is flight.

For miht is riht, the lond is laweles;

For might is right, the land is lawless;

For niht is liht, the lond is loreles;

For night is light, the land is lost;

For fiht is fliht, the lond is nameles.”

For fight is flight, the land is nameless.

That other seide a word ful god,

That other said a word full of goodness,

“Whoso roweth aȝein the flod,

"Who rows against the flood,"

Off sorwe he shal drinke;

He shall drink off sorrow;

[255]

Also hit fareth bi the unsele,

Also hit fareth by the unluckily,

A man shal have litel hele

A man will have little health

Ther agein to swinke.

The age to shine.

Nu on is two,

Nu is two,

Another is wo,

Another is woe,

And frend is fo.

And friend is for.

For on is two, that lond is streintheles;

For one is two, that land is strengthless;

For wel is wo, the lond is reutheles;

For well is woe, the land is ruthless;

For frend is fo, the lond is loveles.”

For a friend is gone, the land feels empty.

That thridde seide, “It is no wonder

That third one said, “It’s no surprise

Off thise eyres that goth under,

Off these eyes that go under,

Whan theih comen to londe

When they come to land

Proude and stoute, and ginneth ȝelpe,

Proud and bold, and suddenly starts to yell,

Ac of thing that sholde helpe

Have theih noht on honde.

Have they nothing on hand.

Nu lust haveth leve,

New love has freedom,

Thef is reve,

The F is rev.

And pride hath sleve.

And pride has sleeves.

For lust hath leve, the lond is theweles;

For desire has freedom, the land is disloyal;

For thef is reve, the lond is penyles;

For the thief is revealed, the land is penniless;

For pride hath sleve, the lond is almusles.”

For pride has sleeves, the land is almost bare.

[256]

The ferthe seide, that he is wod

The Ferthe said that he is crazy.

That dwelleth to muchel in the flod,

That dwells too much in the flood,

For gold or for auhte;

For gold or for wealth;

For gold or silver, or any wele,

For gold or silver, or anything valuable,

Hunger or thurst, hete or chele,

Hunger or thirst, heat or chill,

Al shal gon to nohte.

Al shall go to nothing.

Nu wille is red,

New will is red,

Wit is qued,

Wit is queued,

And god is ded.

And God is dead.

For wille is red, the lond is wrecful;

For will is red, the land is wretched;

For wit is qued, the lond is wrongful;

For wit is lost, the land is unjust;

For god is ded, the lond is sinful.

For God is dead, the land is sinful.

Wid wordes as we han pleid,

Sum wisdom we han seid

Sum wisdom we have said

Off olde men and ȝunge;

Off old men and young;

Off many a thinge that is in londe,

Whoso coude it understonde,

Who could understand it,

So have I told wid tongue.

So have I told with my tongue.

Riche and pore, bonde and fre,

That love is god, ȝe mai se;

That love is God, you can see;

Love clepeth ech man brother;

Love connects every man as brother;

[257]

For it that he to blame be,

For it that he should be blamed,

Forȝif hit him par charité,

For him, for charity,

Al theih he do other.

He does other things.

Love we God, and he us alle,

Love God, and He loves us all.

That was born in an oxe stalle,

That was born in a cattle shed,

And for us don on rode.

And for us, it was a ride.

His swete herte-blod he let

His sweet heart's blood he let

For us, and us faire het

For us, and us fair it

That we sholde be gode.

That we should be good.

Be we nu gode and stedefast,

Be we now good and steadfast,

So that we muwen at the last

So that we might at last

Haven hevene blisse.

Heavenly bliss.

To God Almihti I preie

To God Almighty I pray

Lat us never in sinne deie,

That joye for to misse.

That joy to miss.

Ac lene us alle so don here,

And leve in love and god manere,

And live in love and a good manner,

The devel for to shende;

The devil for to send;

That we moten alle i-fere

That we all meet up

[258]

Sen him that us bouhte dere,

In joye withoute ende. Amen.

In endless joy. Amen.

Translation.—A person may make, and unmake,—it is what he too often does;—it is neither well nor fair;—on account of it England is ruined.—Our prince of England,—by the counsel of his people,—at Westminster after the fair—made a great parliament.—The charter he made of wax,—so I understand, and I readily believe it,—it was held too near the fire,—and is all melted away.—Now I know not what more to say,—all goes to Tripoly,—hundred, chapter, court, and shire,—all it goes the devil’s way.—Of the wisest men of the land—now listen to a discourse,—of four wise men that there were,—why England is brought down.

Translation.—A person has the power to create and destroy—it's something he often does;—it's neither right nor fair;—it's the reason England is in ruin.—Our prince of England—advised by his people—after the fair at Westminster—called a great parliament.—The charter he created from wax—as I understand it, and I believe it—it was held too close to the fire—and has completely melted away.—Now I don't know what else to say—all goes to Tripoli—hundred, chapter, court, and shire—all of it is going to waste.—Of the wisest men in the land—now listen to a discussion—about four wise men who existed—about why England has fallen.

The first said, “I understand—no king may be prosperous in land—under God Almighty,—unless he can counsel himself,—how he shall in land lead—every man with right.—For might is right,—light is darkness,—and fight is flight.—Because might is right, the land is lawless;—because darkness is light, the land is without doctrine;—because fight is flight, the land is without reputation.”

The first said, “I get it—no king can thrive in his kingdom—under God Almighty—unless he knows how to guide—every man in his land justly. For power claims to be right, but that's a lie; ignorance claims to be knowledge, leaving us in confusion; and conflict disguises itself as escape, making the land lose its honor.”

The second said a very good word,—“Whoever rows against the flood,—he shall drink of sorrow;—thus it fares by the unfortunate,—a man shall have little strength—to labour against it.—Now one is two,—another is woe,—and friend is foe.—Because one is two, the land is without strength;—because weal is woe, the land is without ruth;—because friend is foe, the land is without love.”

The second one spoke wisely, “Whoever fights against the tide will end up drinking from the cup of sorrow; that’s how it is for the unfortunate—people have little strength to struggle against it. Right now, one becomes two, another becomes pain, and a friend turns into an enemy. Because one becomes two, the land has no strength; because good becomes bad, the land is without mercy; because a friend is now a foe, the land is without love.”

The third said, “It is no wonder—of these heirs that go under,—when they come to land—proud and stout, and begin to yelp,—but of anything that might help—they have nought in hand.—Now lust hath leave,—thief is magistrate,—and pride hath sleeves.—Because lust hath leave, the land is destitute of morality;—because thief is magistrate, the land is pennyless;—because pride hath sleeves, the land is without alms.”

The third one said, “It’s no surprise that these heirs fall flat—when they arrive on land—arrogant and loud, and start barking—about anything that could help—they have nothing in hand. Now desire is free to roam—the thief is in charge—and arrogance has influence. Because desire is free, the land lacks morality;—because the thief is in charge, the land is broke;—because arrogance has influence, the land has no charity.”

The fourth said, “That he is mad—who dwells too much in the flood,—for gold or for property;—for gold or silver, or any weal,—hunger or thirst, heat or cold,—all shall go to nothing.—Now will is counsel,—wit is wicked,—and good is dead.—Because will is counsel, the land is full of revenge;—because wit is wicked, the land is full of wrong;—because good is dead, the land is full of sin.”

The fourth said, “He's crazy—who focuses too much on wealth—whether it's gold or property;—for gold or silver, or any advantage—hunger or thirst, heat or cold—everything will come to nothing. Now, will is advice—cleverness is evil—and goodness is gone. Because will is advice, the land is full of revenge;—because cleverness is evil, the land is full of wrongdoing;—because goodness is gone, the land is full of sin.”

With words as we have played,—some wisdom we have said—of old men and young;—of many a thing that is in land,—whoever might understand it,—thus have I told with tongue.

With the words we've used, we've shared some wisdom—about old men and young;—about many things in the land,—for anyone who might understand it,—this is what I have conveyed with my voice.

Rich and poor, bond and free,—that love is good, ye may see;—love calls every man brother;—for that for which he may be to blame,—forgive it him in charity,—although he do other.

Rich and poor, free and enslaved—love is good, as you can see;—love calls every person brother;—for what he may be at fault for,—forgive him in kindness,—even if he does otherwise.

Love we God, and may he love us all,—who was born in an oxe’s stable,—and for us placed on the cross.—His sweet heart’s blood he shed—for us, and bade us fairly—that we should be good.

Love God, and may He love us all—who was born in a stable— and was crucified for us. He shed His precious blood for us and kindly urged us to be good.

Be we now good and steadfast,—so that we may at last—have the bliss of heaven.—To God Almighty I pray,—let us never die in sin,—to miss that joy.

Be good and steady now—so that we can finally—experience the joy of heaven. I pray to God Almighty—let us never die in sin—so we don’t miss that happiness.

But grant us all so to do here,—and live in love and good manner,—the devil for to shame;—that we may all in company—see him that bought us dearly,—in joy everlasting. Amen.

But let us all do this here—and live in love and kindness—shame on the devil—so that we can all together—see the one who bought us dearly—in everlasting joy. Amen.

Edward’s wretched favourite, Peter de Gaveston, was beheaded by the Barons in the May of 1312. The two following songs exhibit the general feeling of exultation which attended this execution. It is scarcely necessary to say that they are parodies on two hymns in the old church service.

Edward's unfortunate favorite, Peter de Gaveston, was executed by the Barons in May 1312. The two songs that follow show the widespread feeling of joy that accompanied this execution. It’s hardly necessary to mention that they are parodies of two hymns from the old church service.

SONGS ON THE DEATH OF PETER DE GAVESTON.

[MS. Trin. Coll. Cambr. O. 9. 38. 15th cent. on paper.]

De Petro de Gaverstone.

On Peter of Gaverstone.

Vexilla regni prodeunt,

Flags of the kingdom advance,

fulget cometa comitum,

the comet shines,

Comes dico Lancastriæ

Comes of Lancashire

qui domuit indomitum;

who tamed the untamed;

Quo vulneratus pestifer

Quo injured pestilential

mucronibus Walensium,

mucronibus of the Walloons,

Truncatus est atrociter

He was brutally cut off.

in sexto mense mensium.

in the sixth month.

Impleta sunt quæ censuit

Fulfilled are those things he judged.

auctoritas sublimium;

authority of the sublime;

[259]

Mors Petri sero patuit,—

Mors Petri was revealed late,—

regnavit diu nimium.

reigned too long.

Arbor mala succiditur,

The bad tree is cut down,

dum collo Petrus cæditur:—

Petrus is struck down:—

Sit benedicta framea

Sit blessed sword

quæ Petrum sic aggreditur!

how Peter confronts him!

Beata manus jugulans!

Blessed be the killer's hand!

beatus jubens jugulum!

Beatum ferrum feriens

Beating the iron while hot

quem ferre nollet sæculum!

who wouldn't want to carry the age!

O crux, quæ pati pateris

O crux, that you suffer

hanc miseram miseriam,

this wretched misery,

Tu nobis omnem subtrahe

Remove everything from us

miseriæ materiam!

Mother of misery!

Te, summa Deus Trinitas,

God, the Holy Trinity,

oramus prece sedula,

we pray with earnest prayer,

Fautores Petri destruas

Destroy Peter's supporters

et conteras per sæcula! Amen.

II.

Pange, lingua, necem Petri qui turbavit Angliam,

Quem rex amans super omnem prætulit Cornubiam;

[260]

Vult hinc comes, et non Petrus, dici per superbiam.

Gens est regni de thesauri fraude facta condolens,

Gens is saddened by the betrayal of the kingdom's treasures.

Quando Petrus de thesauro prodige fit insolens,

Quando Petrus de thesauro prodige si fa insolente,

Quid ventura sibi dies pariat non recolens.

Hoc opus nostræ salutis, quod Petrus interiit;

Multiformis proditoris ars tota deperiit;

The art of the deceitful has completely perished;

Ex nunc omen cor lætetur, quia væ præteriit.

Quando venit apta rei plenitudo temporis,

Est præcisum caput ei de junctura corporis;

Turbans turbas intra regnum nunc turbatur a foris.

Nulli volens comparari, summo fastu præditus,

Nulli volens compararsi, con un grande orgoglio,

Se nolente subdit collum passioni deditus;

De condigna morte cujus est hic hympnus editus.

Perdit caput qui se caput paribus præposuit:

Rite corpus perforatur cujus cor sic tumuit:

Rite, the body is pierced, and its heart beats like this:

Terra, pontus, astra, mundus, plaudant quod hic corruit.

Terra, sea, stars, world, let them rejoice that this has fallen.

Trux, crudelis inter omnes, nunc a pompis abstinet;

Trux, cruel among everyone, now avoids the celebrations;

Jam non ultra sicut comes, vel ut rex, se continet;

[261]

Vir indignus, morte dignus, mortem dignam sustinet.

Flexis ramis arbor illa ruit in proverbia;

Nam rigor lentescit ille quem dedit superbia;

Sic debet humiliari qui sapit sublimia.

Ædes Petri qua tenetur non sit fulta robore;

Ædes Petri, which is not supported by strength;

Sit prophanus alter locus, sit et in dedecore,

Quem fœdus cruor fœdavit fusus Petri corpore!

Gloria sit creatori! gloria comitibus

Glory to the Creator! Glory to the companions!

Qui fecerunt Petrum mori cum suis carminibus!

A modo sit pax et plausus in Anglorum finibus! Amen.

A way to have peace and applause in the English borders! Amen.

Translation.—I. The banners of the kingdom go forth, the comet of Earls shines, I mean the Earl of Lancaster, who tamed him whom nobody else could tame; whereby the pestiferous one being wounded by the blades of the Welsh, was disgracefully beheaded in the sixth month. What the authority of the powers above willed has been fulfilled; the death of Peter at last has been effected,—he reigned much too long. The bad tree is cut down, when Peter is struck on the neck:—Blessed be the weapon which thus approached Peter! Blessed be the hand which executed him! blessed the man who ordered the execution! blessed the steel which struck him whom the world would not bear any longer! O Cross, which allowed to be suffered this wretched misery, do thou take from us all the material of misery. Thee, highest God in Trinity, we pray earnestly, destroy and crush for ever the maintainers of Peter. Amen.

Translation.—I. The kingdom's banners are raised, and the comet of the Earls shines; I’m talking about the Earl of Lancaster, who managed to tame someone no one else could. As a result, the pestilent one was wounded by the Welsh blades and shamefully beheaded in the sixth month. What the higher powers intended has come to pass; the death of Peter has finally happened—he ruled for far too long. The bad tree is cut down, as Peter is struck on the neck:—Blessed be the weapon that approached Peter! Blessed be the hand that carried out the act! Blessed be the one who commanded the execution! Blessed be the steel that struck down someone the world could no longer endure! O Cross, that allowed this wretched misery to unfold, take away from us all sources of suffering. To You, highest God in Trinity, we sincerely pray, destroy and crush forever those who support Peter. Amen.

II. Celebrate, my tongue, the death of Peter who disturbed England, whom the king in his love for him placed over all Cornwall; hence in his pride he will be called Earl, and not Peter.—The people of the kingdom was made sorrowful for the fraud upon the treasure, when Peter becomes wastefully insolent with the treasury, not bearing in mind what the future day may produce for him.—This is the work of our salvation, that Peter is dead; all the artfulness of the multifarious traitor has perished; henceforth let the good omen rejoice our hearts, for sorrow is past.—When the fulness of time which was fit for the thing came, his head is cut off from the juncture of the body; he who raised troubles within the kingdom is now troubled from without.—He who was unwilling to have an equal, clothed in the extreme of pride, against his will bends his neck to the executioner; of whose merited death this hymn is set forth.—He who placed himself as a head above his equals, loses his own head; justly his body is pierced, whose heart was so puffed up; both land, sea, stars, and world, rejoice in his fall.—Ferocious and cruel among all men, he ceases now from his pomp; now he no longer behaves himself like an earl, or a king; the unworthy man, worthy of death, undergoes the death which he merits.—This tree with its branches bent falls into a proverb; for the stiffness which pride gave is softened; thus ought the ambitious and aspiring man to be humbled.—May the house of Peter, in which he is held, not be supported in strength; may the other place be profane, and may it be in disgrace, which the filthy gore spilled from Peter’s body has defiled!—Glory be to the Creator! Glory to the Earls who have made Peter die with his charms! Henceforth may there be peace and rejoicing throughout England! Amen.

II. Celebrate, my tongue, the death of Peter who troubled England, whom the king, in his affection for him, placed in charge of all Cornwall; as a result, in his pride, he will be called Earl, not Peter.—The people of the kingdom were saddened by the deceit against the treasury when Peter became excessively arrogant with the funds, forgetting what the future may hold for him.—This is our salvation: Peter is dead; all the cunning of that scheming traitor has vanished; from now on, let us rejoice with good omens, for sorrow is gone.—When the right moment arrived, his head was severed from his body; he who stirred up trouble within the kingdom is now troubled from without.—He who refused to have an equal, consumed by extreme pride, reluctantly bows his neck to the executioner; this hymn celebrates his well-deserved death.—He who raised himself above his peers loses his own head; justly his body is pierced, as his heart was so inflated; all land, sea, stars, and the world rejoice in his downfall.—Ferocious and cruel among all men, he now ceases his pomp; he no longer acts like an earl or a king; the unworthy man, deserving of death, faces the end he deserves.—This tree with its bent branches becomes a saying; for the rigidity that pride brought is softened; thus, the ambitious and aspiring should be humbled.—May the house of Peter, in which he dwells, not stand strong; may the other place be disgraced, defiled by the filthy blood spilled from Peter’s body!—Glory to the Creator! Glory to the Earls who caused Peter to perish with his charms! From now on, may there be peace and rejoicing throughout England! Amen.

The events of the Scottish war during the reign of Edward II. were not of a character to draw forth the songs of triumph which had attended the campaigns of his father. The loss of his father’s conquests, and the reverses of his own arms, while they produced universal dejection, only tended to widen the breach which his own folly had made between himself and his people. The following song was made in 1313, immediately after the disastrous battle of Bannockburn, where the Earl of Gloucester was slain. The writer, while he laments the humiliation to which his country had been reduced, glances from time to time at the evil counsels which had led to it.

The events of the Scottish war during Edward II's reign didn't inspire the triumphal songs that accompanied his father's campaigns. The loss of his father's conquests and the setbacks of his own forces caused widespread despair and only deepened the rift created by his own mistakes with his people. The following song was written in 1313, right after the disastrous battle of Bannockburn, where the Earl of Gloucester was killed. The writer, while mourning the humiliation his country faced, occasionally points out the bad advice that led to this situation.

[262]

THE BATTLE OF BANNOCKBURN.

[From MS. Cotton. Titus, A. XX., fol. 68 r^o. written in the reign of Ed. III.]

Quomodo comes Gloverniæ fuerat occisus apud Strivelyn, et Anglici victi.

Me cordis augustia cogit mira fari,

Scotiæ quod Anglia cæpit subjugari:

Scotland began to be conquered by England:

Nova jam prodigia dicitur patrari,

Quando matri filia sumit dominari.

When a mother takes charge of her daughter.

Regionum Anglia plurium matrona,

Regions of England, more matronly,

Cuï tributaria jam dabantur dona,

Tax benefits given as gifts,

Proth dolor! nunc cogitur nimis esse prona

Proth dolor! Now it has to be too low.

Filiæ, qua læditur materna corona.

Daughters, where the mother is harmed.

Exiit per Angliam edictum vulgare,

A public decree was issued in England,

Admonendo quempiam arma præparare,

Warning someone to prepare weapons,

Ut adiret Scotiam phalanx vendicare

To go to Scotland to reclaim

Jura, vel injuriam posse vindicare.

Law, or the power to assert a claim.

Ad quod thema debeam nimis protelare:

Rex cæpit militiam suam adunare,

Rex began to gather his army,

Inconsultus abiit Scotos debellare.

He left to conquer the Scots.

Ira sponte rediit nolens plus obstare.

Ira returned on its own, unwilling to hinder further.

[263]

Erant in excercitu plures generosi,

There were several nobles in the army,

Milites in exitu nimis et pomposi;

Milites at the departure were too showy and ostentatious;

Cum ad bellum venerant tot impetuosi,

Satis promti fuerant hostes animosi.

The enemy was eager and bold.

Animosi fuerant et hoc apparebat;

They were hostile, and this was clear;

Cum partes certaverant, illa permanebat

When the parts had competed, she remained.

Stabilis, sed fugiit quæ superbiebat.

Stable, but fled what was arrogant.

Inproba succubuit, astuta vincebat.

Inproba weakened, clever overcame.

Inauditus ingruit inter hos conflictus;

Inauditus approaches amid these conflicts;

Primitus prosiliit Acteus invictus,

Acteus suddenly launched forward,

Comes heu! Gloverniæ dans funestos ictus;

Comes hey! Gloverniæ brings deadly strikes;

Assistens in acie qui fit derelictus.

Assistants on the battlefield who are left behind.

Hic phalangas hostium disrupi coegit,

Hic disrupted and gathered enemy phalanges,

Et virorum fortium corpora subegit;

And he subdued the bodies of strong men;

Sed fautor domesticus sibi quem elegit,

Hic non erat putitus quando factum fregit.

Hic est proditorius vir Bartholomeus,

This is the traitorous man Bartholomeus,

In cunctis victoriis quem confundat Deus!

In all victories, may God confuse him!

Domino quod varius fit ut Pharisæus.

Hinc Judæ vicarius morte fiet reus.

Hinc the Jewish vicar will be guilty of death.

[264]

Videns contra dominum hostes desævire,

Knowledge against the enemy's power,

Fingit se sex seminum longius abire;

Faking it, he pretended to walk away farther with six seeds;

Domino quod renuit suo subvenire,

The one who refuses to help,

Proditor hic meruit tormenta obire.

The traitor deserved the torture.

Plures sunt quem perperam comes est seductus,

Ut ovis ad victimam et ad mortem ductus,

Qui [sunt] per quos oritur tam vulgaris luctus,

Hoc satis cognoscitur per eorum fructus.

This is known by their fruits.

Quorum virus Anglia tota toxicatur;

Quorum virus infects all of England;

Vulgaris justitia sic et enervatur;

Vulgaris justice is weakened this way;

Regale judicium per hos offuscatur;

Regale judgment is obscured by these;

Ex hoc in exilium fides relegatur.

Victa jacet caritas, et virtus calcatur;

Victa lies love, and virtue is trampled;

Viret ingratuitas, et fraus dominatur;

Vines of ingratitude and deceit dominate;

Quicquid in hiis finibus mali perpetratur,

Dictis proditoribus totum inputatur.

Dictis traitors take over.

Iste deceptorius vir non erat solus,

Per quem proditorius jam fiebat dolus;

Alter sed interfuit, quem non celet polus,

Et fiat ut meruit infernalis bolus.

[265]

Hujusmodi milites, regno pervicaces,

Such soldiers, stubborn to the kingdom,

Sathanæ satellites, sunt nimis rapaces;

Sathanæ satellites are too greedy;

Regis si sint judices undique veraces,

Regis si sunt judices undique veraces,

Destruent veneficos suos et sequaces.

Destroy their witches and followers.

Capitis sententiam pati meruerunt,

They deserved to suffer death,

Cum sponte militiam talem prodiderunt;

They spontaneously revealed such bravery;

Qui fuerunt rustici, sicut permanserunt,

Who were the peasants, as they remained,

Comitis domestici fugam elegerunt.

The domestic companions chose flight.

Hii fraude multiplica virum prodiderunt,

Hi, fraud multiplies and exposes men.

Inpia gens Scotica quem circumdederunt;

Inpia Scottish people who surrounded;

Ipsum a dextrario suo prostraverunt,

They knocked them down on the right,

Et prostrati vario modo ceciderunt

And they fell down in various ways.

Fideles armigeri qui secum fuerunt;

Loyal knights who were with him;

Milites et cæteri secum corruerunt;

The soldiers and others fell together;

Cum sui succurrere sibi voluerunt,

They wanted to help themselves,

Hostibus resistere tot non valuerunt.

The enemies couldn't resist so many.

Sic comes occubuit præ cunctis insignis,

Qui sua distribuit prædia malignis;

He distributes his lands to the wicked;

Sibi quisque caveat istis intersignis,

Everyone should beware of those signs,

Jam fidem ne præbeat talibus indignis.

[266]

Ex hoc illi comites actibus periti,

Adhuc qui superstites sunt, fiant muniti,

Alias in prælio cum sistant uniti,

Ne sic proditorio telo sint attriti.

Cruciatur Anglia nimio dolore,

England is suffering great pain,

Tali quod versutia privatur honore,

Tali quod trickery lacks respect,

Muniatur cautius mentis cum labore,

Proceed cautiously with your mind.

Error ne novissimus pejor sit priore.

Consulo comitibus adhuc qui sunt vivi,

Consult with the living companions,

Quod sint proditoribus amodo nocivi;

From now on, they are harmful to traitors;

Sic et per industriam omnes sint captivi:

Anglici ad Scotiam fiant progressivi.

Anglicans become progressive in Scotland.

Credo verum dicere, non mentiri conor;

Jam cæpit deficere nostri gentis honor;

Comitem cum lividus mortis texit color,

Comitem with a pale color of death covered him,

Angliæ tunc horridus statim crevit dolor.

Anglia was suddenly filled with terrible pain.

Nostræ gentis Angliæ quidam sunt captivi;

Currebant ab acie quidam semivivi;

Currebant from the line certain half-dead;

Qui fuerunt divites fiunt redemptivi;

The rich become redeemed;

[267]

Quod delirant nobiles plectuntur Achivi.

The nobles' madness punishes the Achaeans.

Mentes ducum Angliæ sunt studendo fessæ,

Mentes of the leaders of England are exhausted from studying,

Nam fœdus justitiæ certo caret esse;

Ergo rex potentiæ stirps radice Jessæ,

Ergo the King of power, the lineage from the root of Jesse,

Fautores perfidiæ ducat ad non esse!

Quando sævit aquilum, affricus quievit;

When the north wind raged, the southeast wind calmed;

Et australi populo dampnum mortis crevit.

Anglia victoria frui consuëvit,

Sed prolis perfidia mater inolevit.

But the treachery of the offspring grew.

Si scires, Glovernia, tua fata, fleres,

Eo quod in Scotia tuus ruit hæres;

Eo quod in Scotland your heir falls;

Te privigni capient quorum probra feres;

Ne te far ... facient, presens regnum teres.

Facta es ut domina viro viduata,

Facta is, as a widow, a woman to her husband,

Cujus sunt solamina in luctum mutata;

Tu es sola civitas capite truncata;

Tuos casus Trinitas fæcundet beata!

Your case, the Trinity blesses!

Translation.—Perplexity of heart compels me to tell wonderful things, that England begins to be subjected to Scotland: it is said that new prodigies are now performed, when the daughter takes upon her to lord it over the mother.—England the matron of many regions, to whom tributary gifts were given, is now, alas! constrained too much to be prostrate to the daughter, by whom the maternal crown is injured.—A general proclamation went through England, admonishing everybody to take up arms, that the army might go to Scotland to vindicate our rights, or to be able to avenge our injury.—To which theme I ought to procrastinate very much; the king began to assemble his troops, unadvisedly he went to make war on the Scots: his anger voluntarily subsided, unwilling longer to hold out.—There were in the army many nobles, knights who were too showy and pompous; when so many impetuous men came to the conflict, the courageous enemies were ready enough.—They were courageous, as will appear; when the two sides engaged, that one remained firm, but that which had shown so much pride fled. The wicked party succumbed, the cunning one conquered.—An unheard-of battle thickened between them; first rushed forward the unconquered Actæus, the Earl of Gloucester, alas! giving fatal blows; who, standing in the thick of the battle, is deserted.—He compelled the troops of the enemy to break, and subdued the bodies of strong men; but one of his own chosen retainers, he was not a fool when he ruined the affair.—This is the traitorous man, Bartholomew, whom in all victories may God confound! Because he has been to his master as changeable as a Pharisee. Hence as the representative of Judas he shall be condemned to death.—Seeing the enemy’s rage against his master, he pretends that he had been out more than six weeks; because he refused to come to his master’s support, this traitor has deserved to be put to the rack.—Many are they whereby the Earl was seduced, led like a sheep to the sacrifice and to death; through whom such common lamentation arises, is sufficiently known by their fruits.—With whose venom all England is poisoned; and thus common justice is weakened; by these the royal judgment is darkened; in consequence of this, faith is driven into exile.—Charity lies subdued, and virtue is trodden down; ingratitude flourishes, and fraud rules; whatever of evil is perpetrated in this country, is all the work of the aforesaid traitors.—This deceitful man was not the only one by whom the art of treason was now exercised; but there was another concerned in it, whom may heaven not conceal, and may he become, as he deserves, a morsel of hell.—Knights such as these, obstinate against the kingdom, retainers of Satan, are too rapacious; if the King’s judges every where are true, they will destroy the enchanters and their followers.—They deserved to suffer judgment of decapitation, since voluntarily they have betrayed such a soldiery; the Earl’s domestics, who were clowns, as they have remained, took to flight.—These by a multifarious treason betrayed their lord, whom the impious people of Scotland surrounded; they struck him down from his steed, and the faithful esquires who were with him fell struck down in different ways; the knights and others fell along with him; when his friends tried to succour him, they were not able to resist so many enemies.—Thus died an Earl who was distinguished above all others, who had given his property to wicked men; let every one have a care to himself, after these examples, that he give not henceforth trust to such unworthy people.—By this let those Earls who are still alive, learning from experience, be on their guard, when at another time they stand united in battle, that they be not thus bruised by the weapon of treason.—England is tormented with very much grief, that she is deprived of her honour by such craftiness; let her be fortified more cautiously, with labour of mind, that the last error be not worse than the former.—I advise the Earls who are still alive, that henceforward they destroy traitors; and thus by their industry let them all be made prisoners; let the English thus make their way into Scotland.—I believe that I tell the truth, I endeavour not to say what is false; now the honour of our nation begins to decline; when the livid colour of death spread itself over the Earl, then immediately grew the terrible grief of England.—Of our people of England some are in captivity; some ran away from the battle half dead; they who were rich are made ransom; because the nobles go mad, the common people are the sufferers.—The minds of the chieftains of England are weary with studying, for the league of justice is without any certain existence; may therefore the King of power, who sprang from the root of Jesse, destroy utterly the maintainers of perfidy!—When the north-east wind rages, the south-west wind dropped; and to the people of the south the pain of death increased. England used to obtain victory, but by the treachery of the offspring the mother hath lost her savour.—If you knew, Gloucester, your fate, you would weep, because your heir perishes in Scotland; thy sons-in-law will take thee, from whom thou wilt suffer disgrace; lest they should make thee ... thou will bruise the present government.—Thou art made as a lady widowed of her husband, whose comfort is changed into weeping; thou art a solitary city deprived of thy head; may the blessed Trinity amend thy fortune!

Translation.—The turmoil in my heart drives me to share remarkable events where England seems to be coming under the control of Scotland. It's said that new wonders are unfolding as the daughter takes charge over the mother. —England, the mother of many lands, who once received tribute, is now, unfortunately, forced to bow down to the daughter, who has injured her crown. —A general message spread through England, urging everyone to take up arms so the army could go to Scotland to claim our rights or to avenge our wrongs. —I should spend more time on this subject; the king began gathering his forces and foolishly decided to wage war against the Scots. His anger quickly faded as he became unwilling to continue the conflict. —The army was filled with nobles and knights who were overly showy and arrogant; when so many impulsive men faced off, the brave enemies were ready for battle. —They showed their bravery; during the engagement, one side stood firm, while the overly proud side fled. The wicked side fell, and the cunning side triumphed. —An unprecedented battle broke out; the undefeated Actæus, the Earl of Gloucester, unfortunately struck fatal blows, standing in the heart of the fight but deserted. —He forced the enemy troops to retreat, defeating strong men; yet one of his own chosen followers, who was no fool, spoiled everything. —This traitorous man, Bartholomew, may God condemn him in all victories! Because he has been as changeable as a Pharisee to his master. Thus, as a representative of Judas, he should be sentenced to death. —Seeing the enemy's fury against his master, he pretended he had been away for more than six weeks; because he refused to support his master, this traitor deserves to be punished. —Many were misled by the Earl, led like sheep to slaughter and death; the common lamentation that arises comes from their actions. —Through their poison, all of England suffers; thus, common justice is weakened; by them, the royal judgment is obscured; as a result, faith is driven away. —Charity lies subdued, and virtue is trampled; ingratitude thrives, and deceit reigns; any evil done in this land is all due to these traitors. —This deceitful man wasn’t alone in his treachery; there was another involved, whom heaven should not hide, and he should receive the hell he deserves. —Knights like these, defiant against the kingdom and servants of Satan, are too greedy; if the King’s judges everywhere are true, they will eliminate the sorcerers and their followers. —They deserve to face execution since they have willingly betrayed such soldiers; the Earl’s foolish servants ran away as they remained clowns. —By a complex betrayal, they let down their lord, surrounded by the wicked people of Scotland; they knocked him off his horse, and the loyal squires with him fell in various ways; the knights and others fell alongside him; when his friends tried to help, they couldn’t withstand so many enemies. —Thus died an Earl who stood out among all, who had handed his estate to wicked men; let everyone be cautious after these examples to no longer trust such unworthy people. —Let the surviving Earls learn from experience, remain vigilant, so they don’t face the weapon of treachery again during future battles. —England is in great sorrow as it loses its honor to such deceit; let it strengthen itself carefully, so that its last mistake isn’t worse than the first. —I advise the surviving Earls to eliminate traitors; let them all be captured through their efforts; let the English push into Scotland. —I believe I speak the truth; I aim not to say anything false; now our nation’s honor begins to decline; when the pallor of death came over the Earl, the terrible grief of England immediately followed. —Some of our English people are now in captivity; some barely escaped the battle; the wealthy are being ransomed; as the nobles go mad, it’s the common people who suffer. —The minds of England's leaders are exhausted, as justice seems uncertain; may the mighty King, who comes from the root of Jesse, utterly destroy the supporters of betrayal! —When the northeast wind howls, the southwest wind subsides; the people in the south feel an increase in the pain of death. England used to achieve victory, but due to betrayal by its own, the mother has lost her essence. —If you knew, Gloucester, your fate, you would weep, for your heir perishes in Scotland; your sons-in-law will bring you disgrace; lest they should make you ... you will disrupt the current leadership. —You are like a lady mourning her husband, with comfort turned to sorrow; you are a solitary city deprived of your leader; may the blessed Trinity improve your fortunes!

[268]

The last piece in our collection is rather different in character from those which have preceded it. One of the most unpopular acts of this weak reign was the execution of the Earl of Lancaster in 1322. The love which the people bore towards him, led them to sanctify his memory. A martyr in what was loudly proclaimed to be the cause of God, his countrymen believed that he testified his unshaken love for those in whose defence he had fallen by miracles performed at his tomb, and a regular form of service was composed for his worship.

The final piece in our collection is quite different from the ones that came before it. One of the most unpopular actions of this weak reign was the execution of the Earl of Lancaster in 1322. The love the people had for him led them to honor his memory. A martyr in what was openly called the cause of God, his fellow countrymen believed he showed his unwavering love for those he defended through miracles at his tomb, and a regular service was created for his worship.

THE OFFICE OF ST. THOMAS OF LANCASTER.

[MS. Reg. 12, c. XII. fol. 1, r^o. of the end of the reign of Edward II., or beginning of that of Edw. III., written all as prose.]

Ant.—Gaude Thoma, ducum decus, lucerna Lancastriæ,

Ant.—Rejoice Thomas, glory of the leaders, light of Lancaster,

Qui per necem imitaris Thomam Cantuariæ;

Cujus caput conculcatur pacem ob ecclesiæ,

Atque tuum detruncatur causa pacis Angliæ;

At the same time, your reason for peace in England is being cut off;

Esto nobis pius tutor in omni discrimine.

Oratio.—Deus, qui, pro pace et tranquillitate regnicolarum Angliæ, beatum Thomam martyrem tuum atque comitem gladio persecutoris occumbere voluisti, concede propitius, ut omnes qui ejus memoriam devote venerantur in terris, præmia condigna cum ipso consequi mereantur in cœlis, ꝑ đn. ñ.

Oratio.—God, who wanted your blessed martyr Thomas and his companions to fall by the sword of the persecutor for the peace and tranquility of the people of England, kindly grant that all who honor his memory devoutly on earth may, together with him, deserve to obtain fitting rewards in heaven, through our Lord.

[269]

Prosa.—Sospitati dat ægrotos precum Thomæ fusio;

Prosa.—Suspect that the sick are receiving the prayers of Thomas;

Comes pius mox languentum adest in præsidio;

Comes pius soon arrives at the weakening fort.

Relevantur ab infirmis infirmi suffragio.

Relevantur by the weak's support.

Sancti Thomæ quod monstratur signorum indicio.

Vas regale trucidatur regni pro remedio.

Vas is brutally killed for the sake of the kingdom's remedy.

O quam probat sanctum ducem morborum curatio!

O how commendable is the healing of ailments by the holy leader!

Ergo laudes Thomæ sancto canamus cum gaudio;

Ergo, let's sing praises to Saint Thomas with joy;

Nam devote poscens illum, statim proculdubio

sospes regreditur.

sospes returns.

Sequentia.—Summum regem honoremus,

Sequentia.—Let’s honor the supreme king,

dulcis pro memoria

sweet for the memory

Martyris, quem collaudemus

Martyr we praise

summa reverentia.

total respect.

Thomas comes appellatur,

Thomas comes named,

stemmate egregio;

Sine causa condempnatur,

Without cause, they are condemned.

natus thoro regio.

natus thoro region.

Qui cum plebem totam cernit

When he sees the whole crowd

labi sub naufragio,

labi under shipwreck,

[270]

Non pro jure mori spernit,

Disregards the right to die,

lætali commercio.

let's get to business.

O flos militum regalis,

O royal soldier flower,

tuam hanc familiam

tuam hanc fam

Semper conserves a malis,

Always protects against evils,

perducens ad gloriam! Amen.

perducens to glory! Amen.

Pange, lingua, gloriosi comitis martyrium,

Pange, lengua, del glorioso mártir,

Sanguinisque præciosi Thomæ floris militum,

Germinisque generosi laudis, lucis comitum.

Generous praise, light of companions.

De parentis utriusque regali prosapia

Of both parents of royal heritage

Prodit Thomas, cujus pater proles erat regia,

Prodit Thomas, whose father was of royal descent,

Matrem atque sublimavit reginam Navarria.

Mother and exalted the queen of Navarre.

Dux fidelis suum gregem dum dispersum conspicit,

Æmulumque suum regem sibi motum meminit,

Mox carnalem juxta legem in mirum contremuit.

Benedicti benedictus capitur vigilia,

Benedict is captured at night,

Agonista fit invictus statim die tertia,

Diræ neci est addictus, ob quod luget Anglia.

Diræ neci is doomed, which is why England mourns.

Proht dolor! acephalatur plebis pro juvamine,

[271]

Suorumque desolatur militum stipamine,

Desolate in their soldiers' gear,

Dum dolose defiandatur per sudam Hoylandiæ.

Ad sepulcrum cujus fiunt frequenter miracula,

Cæci, claudi, surdi, muti, membra paralytica,

Prece sua consequuntur optata præsidia.

Your prayers bring desired help.

Trinitati laus et honor, virtus et potentia

Trinity, praise and honor, virtue and power

Patri, proli, flaminique sacro sit per sæcula,

Patri, proli, and the sacred flame shall endure through the ages,

Quæ nos salvat a peccatis Thomæ per suffragia! Amen.

Quae nos saves from sins, Thomas, through your intercession! Amen.

O jam Christi pietas,

O jam Christi mercy,

Atque Thomæ caritas

And Thomas's love

palam elucescit!

the light shines!

Heu! nunc languet æquitas,

Hey! Justice is now suffering,

Viget et impietas,

Strength and wickedness,

veritas vilescit!

truth becomes cheap!

Nempe Thomæ bonitas,

Actually, Thomas's goodness,

Ejus atque sanctitas,

His and its sanctity,

indies acrescit;

indies growing;

Ad cujus tumbam sospitas

Ad cujus tomb safety

Ægris datur, ut veritas

Sick is given, as truth

cunctis nunc clarescit.

now it shines for all.

[272]

Copiosæ caritatis

Abundant love

Thoma pugil strenue,

Thoma fights vigorously,

Qui pro lege libertatis

Who for the law of freedom

decertasti Angliæ,

decertasti England,

Interpella pro peccatis

Question for sins

nostris patrem gloriæ

father of glory

Ut ascribat cum beatis

Ascribe it with the blessed

nos cœlestis curiæ. Amen.

Translation.—Anthem.—Rejoice, Thomas, the glory of chieftains, the light of Lancaster, who by thy death imitatest Thomas of Canterbury; whose head was broken on account of the peace of the Church, and thine is cut off for the cause of the peace of England; be to us an affectionate guardian in every difficulty.

Translation.—Anthem.—Rejoice, Thomas, the glory of leaders, the pride of Lancaster, who by your death follows in the footsteps of Thomas of Canterbury; whose head was struck down for the sake of the Church's peace, and yours is taken for the sake of England's peace; be our caring protector in every challenge.

Prayer. O God, who, for the peace and tranquillity of the inhabitants of England, willed that the blessed Thomas thy martyr and Earl should fall by the sword of the persecutor, grant propitious, that all who devoutly reverence his memory on earth, may merit to obtain worthy reward along with him in heaven, through our Lord.

Prayer. O God, who, for the peace and calm of the people of England, allowed the blessed Thomas, your martyr and Earl, to be struck down by the sword of the persecutor, please grant that everyone who respectfully honors his memory on earth may deserve to receive a worthy reward alongside him in heaven, through our Lord.

Prosa. The pouring out of prayers to Thomas restores the sick to health; the pious Earl comes immediately to the aid of those who are feeble; they are relieved from their infirmities by the suffrage of one who was infirm. So that it is shown by the evidence of the miracles of St. Thomas, that the royal vessel is beheaded for the cure of the kingdom. O how the cure of diseases declares the sainted leader! Therefore with rejoicing let us sing praises to St. Thomas; for he who asks him devoutly, immediately without doubt he will return healed.

Prosa. The outpouring of prayers to Thomas restores the sick to health; the devoted Earl quickly helps those who are weak; they are freed from their illnesses through the intercession of someone who himself was weak. Thus, the miracles of St. Thomas demonstrate that the royal vessel is sacrificed for the healing of the kingdom. Oh, how the healing of ailments reveals the holy leader! Therefore, let us joyfully sing praises to St. Thomas; for anyone who asks him sincerely will undoubtedly receive healing right away.

Sequence. Let us honour the highest King, for the memory of the sweet martyr, whom we join in praising with the utmost reverence. He is called Earl Thomas, of an illustrious race; he is condemned without cause, who was born of a royal bed. Who when he perceived that the whole commons were falling into wreck, did not shrink from dying for the right, in the fatal commerce. O royal flower of knights, preserve ever from evils this thy family, bringing them to glory! Amen.

Sequence. Let us honor the highest King, in memory of the sweet martyr, whom we join in praising with the greatest respect. His name is Earl Thomas, from a noble lineage; he was condemned for no reason, born into royalty. When he realized that the entire community was falling into ruin, he did not hesitate to die for what was right in the perilous situation. O royal flower of knights, always protect this family from harm, leading them to glory! Amen.

Declare, my tongue, the martyrdom of the glorious Earl, and of the precious blood of Thomas the flower of knights, and of the praise of the noble sprout, the light of Earls.—Thomas sprang from a royal race by both his parents, whose father was the son of a king, and whose mother Navarre raised to be a queen.—The faithful leader when he saw that his flock was dispersed, and he called to mind that his king was moved with jealousy towards him, soon according to the law of the flesh he trembled wonderfully.—The blessed man is taken on the vigil of St. Benet, on the third day he is suddenly made an unconquered champion, he is delivered to dire death, on account of which England mourns.—Alas! he is beheaded for the aid of the commons, he is deserted by the company of his knights, whilst he is treacherously deserted by Robert de Hoyland.—At whose tomb are frequently performed miracles; the blind, the lame, the deaf, the dumb, and paralytics, by his prayer obtain the help they desire.—Praise and honour, virtue and power be to the Trinity, Father, Son, and Holy Ghost, for ever, which preserve us from sin through the intercession of Thomas! Amen.

Declare, my tongue, the martyrdom of the glorious Earl, and of the precious blood of Thomas, the finest of knights, and of the praise of the noble lineage, the light of Earls.—Thomas came from a royal background on both sides; his father was the son of a king, and his mother was raised to be a queen in Navarre.—The loyal leader, seeing his followers scattered, remembered that his king was jealous of him, and he soon trembled greatly according to human nature.—The blessed man was taken on the eve of St. Benet; on the third day, he unexpectedly became an unconquered champion, delivered to a terrible death, for which England mourns.—Alas! he was beheaded for aiding the common people, abandoned by his knights, while he was treacherously betrayed by Robert de Hoyland.—At whose tomb miracles often happen; the blind, the lame, the deaf, the mute, and the paralyzed, through his prayers, receive the help they seek.—Praise and honor, virtue and power be to the Trinity, Father, Son, and Holy Ghost, forever, who keeps us from sin through the intercession of Thomas! Amen.

O now the piety of Christ, and the charity of Thomas, shine openly! Alas! equity now pines away, and impiety flourishes, truth is made vile! Yet the goodness of Thomas, and his sanctity, daily increase; at whose tomb health is given to the sick, that the truth may now be clear to all.

O now the devotion of Christ, and the kindness of Thomas, shine brightly! Alas! fairness now withers away, and wrongdoing thrives, truth is made despicable! Yet the goodness of Thomas, and his holiness, grow every day; at his tomb, the sick receive healing, so that the truth may now be clear to everyone.

O Thomas, strenuous champion of plentiful charity, who didst combat for the law of England’s liberty, intercede for our sins with the Father of Glory, that he may give us a place with the blessed in the heavenly court. Amen.

O Thomas, tireless champion of generous charity, who fought for the law of England's freedom, intercede for our sins with the Father of Glory, so that He may grant us a place with the blessed in the heavenly court. Amen.

[273]

APPENDIX.

EXTRACTS FROM PETER LANGTOFT’S CHRONICLE.

Excerpts from Peter Langtoft’s Chronicle.

EDWARD THE FIRST’S WAR WITH SCOTLAND IN 1294.

[From a MS. in the Public Library of the University of Cambridge, Gg. I. 1, fol. 337, written early in the reign of Edw. II.—The Collations are from MS. Cotton. Julius, A. V. fol. 137, v^o. (C.), of about the same age; and MSS. Reg. 20, A. II. fol. 123, r^o. (R. 1), and 20, A. XI. fol. 105, r^o. (R. 2), both of the fourteenth century.]

[From a manuscript in the Public Library of the University of Cambridge, Gg. I. 1, fol. 337, written early in the reign of Edward II.—The comparisons are from MS. Cotton. Julius, A. V. fol. 137, v^o. (C.), from about the same time; and MSS. Reg. 20, A. II. fol. 123, r^o. (R. 1), and 20, A. XI. fol. 105, r^o. (R. 2), both from the fourteenth century.]

* * * * *

Gales soit maldit de Deus e de Saint Symoun!

Gales be cursed by God and Saint Simon!

Car tuz jours ad esté pleins de tresoun.

Escoce soit maldit de la Mere Dé!

Escoce, damn the Mother of God!

E parfount à diable Gales enfoundré!

Various Readings.—The two first lines are wanting in C.—1. Dieu, R. 1 and 2.—2. plein, R. 1 and 2.—3. maudite, C.

Different Readings.—The first two lines are missing in C.—1. God, R. 1 and 2.—2. full, R. 1 and 2.—3. cursed, C.

[274]

En l’un ne en li autre fust unkes verité.

Car si toust en Gales guere est comencé,

Et de Aquitaine le covenaunt taillé

Fu par le rai de Fraunce rumpu e refusé,

E Edward e Philippe comencent medlé,

Li fol rai de Escoce, Jon Baliol nomé, 10

Qe par le ray Edward al regne est aproché,

Par l’enticement de sun faus barné,

Encuntre sun homage e encuntre sa fealté,

Ad la court de Rome ad messagers maundé,

A Celestine la pape, ke al houre tint le sé,

A Celestine, the pope, when the hour sounded the six,

Par suggestioun ad fausement demustré

By suggesting falsehoods demonstrated

Qe le regne d’Escoce ouf la dignité

Dait de li tenir par antiquité,

Dait de li tenir par antiquity,

Et li rais Edward par poer e posté

Li fist fere homage encuntre volonté; 20

Various Readings.—5. ne l’autre fu, C.—9. Et Sir Eduuard, C. comenscait, R. 1.—10. Bayllolf, C. Baylliolf, R. 1. Johan Baillol, R. 2.—12. Par le consail ... fol b., C.—15. que cel h., R. 2.—16. ount ... moustré, C. ad ... moustré, R. 1 and 2.—19. le rei, R. 2.

Various readings.—5. ne l’autre fu, C.—9. And Sir Edward, C. began, R. 1.—10. Bayllolf, C. Baylliolf, R. 1. John Baillol, R. 2.—12. By the counsel ... fol b., C.—15. that this h., R. 2.—16. where ... shown, C. to ... shown, R. 1 and 2.—19. the king, R. 2.

[275]

E prie q’il seit assolz e devolupé

De la fay le ray, à ki il fu joré.

La pape Celestine, trop desayvisé,

Pope Celestine, too careless,

Assolt le rai d’Escoce par lettre enbullé.

Assaults the king of Scotland by letter sealed with a seal.

Si toust cum en Escoce [la] chose est nuncié,

Les barnez unt fest ad lour hounteté

Les barnez ont fait à leur huntee.

Duze peres d’Escoce, et sunt counsaillé

Desheriter Edward de la souverainté.

Disinherit Edward from sovereignty.

Pour le graunt honur ke Edward le sené

Fist à Johan Bailloil, tele est la bounté 30

Fist to Johan Bailloil, such is the beauty 30

Dunt le rays Edward

Dunt the rays, Edward

Du ray Johan musard

est regwerdoné.

De Escoce sait cum pot,

De Escoce sait comme il peut,

Parfornir nus estoet

la geste avaunt parlé.

the story previously mentioned.

Quant Morgan est renduz, e Madok est pris,

Le ray revient à Loundres, par cunsail des amys.

Various Readings.—22. la fay ly roys, R. 1.—23. fu trop, R. 2.—25. la chose, C., R. 1.—27. en Escoce, C.—28. Sire Edward à la s., R. 1.—30. Bayllof, C., R. 1.—32. mosard, R. 1.—37. Morgar, R. 2.

Different Readings.—22. The Fairy of the Kings, R. 1.—23. Too Much, R. 2.—25. The Thing, C., R. 1.—27. In Scotland, C.—28. Sir Edward at the s., R. 1.—30. Bayllof, C., R. 1.—32. Mosard, R. 1.—37. Morgar, R. 2.

[276]

Deus chardinals de Rome la pape i ad transmys,

Ke ouf le ray de Fraunce parleint à Parys; 40

Ke ouf le ray de France parlait à Paris; 40

Del amur entre eus la pape est entremys.

Les chardinals al rai ount dist lur avis;

Edward e Philippe ount durement requis

Reposer une pesce chascoun en son pais,

Issint qe bone gent de poer e de pris,

Qe ad nule parte se facent enemys;

Ou la pape meissme sait par là justis,

Ad parfere l’acorde de quant qe sait mespris.

Taunt cum les cardinales de la pes parlaint,

Taunt with the cardinals of the fish speaking,

Les gens de Normendie suz Dover arivaint, 50

Les gens de Normandie sur Dover arrivèrent, 50

En la compaignie les Kauleys estaint.

En la vile de Dover sodainement entraint,

En la ville de Dover soudainement entré,

E parti du burge arder comensaynt;

Various Readings.—40. plaint, R. 1.—41. ad entremys, R. 1. s’est entremis, R. 2.—42. al rays, C. le reis, R. 1.—43. Sir Eduuard, C. E Edward, R. 2.—45. Issi ke, C., R. 1. This line is omitted in R. 2.—47, 48. soit, R. 2.—50. suth Dover, C.—51. les Kalays, C. Calays, R. 1 and 2.

Different Readings.—40. complaint, R. 1.—41. in between, R. 1. has intervened, R. 2.—42. to the kings, C. the king, R. 1.—43. Sir Edward, C. E Edward, R. 2.—45. was like, C., R. 1. This line is omitted in R. 2.—47, 48. be it, R. 2.—50. south Dover, C.—51. the Calais, C. Calais, R. 1 and 2.

[277]

Des joevenes e des vels .xiii. homes tuaynt.

Quant vindrent à la cunte .x. pur un lessaint.

Li gardain du chastel e cels qe manaynt,

En meismes de la celle, ke bien se gwiaint,

Se pristrent à defense, e les escriaint;

Normaunz e Picards, ke forfet avaint,

Furent degagés; les chapels demorraint 60

Furent dégagés; les chapelles demeureront 60

Ouf le chef des uns, le[s] autres s’en alaint.

Ouf the leader of some, the others were leaving.

Un moygne i fu pur veir, à ki .xx. enclinaint,

E si les assoit, mot plus ne savaint.

Les cardinals après ad Paris repeiraint;

Les cardinaux après ad Paris repousseraient;

Ne sai leqel respouns du ray enportaint.

Noun pur ceo plusurs entre els disaint,

Qe toutes les parlaunces à drein descendaint,

Ke Edward e Philippe lur gent sustrarraint,

Various Readings.—54. i tuaynt, C.—55. .xx. pur un, R. 1.—56. del chastel et cel ke la m., C.—57. Et moynes de la c., C. E moignes, R. 1 and 2.—59. Pikard, C. forfez, R. 1.—61. Of les chefs, C., R. 1 and 2.—62. Un moyne de la celle à ky, C.—63. Et cyl les ... sonaynt, C., R. 1 and 2.—65. Ne sai quels respouns, C., R. 2. Ne say quel respons, R. 1. reportaient, R. 2. 67. Qe totes ... descendraint, R. 1.—68. lur genz suthrayeraynt, C., R. 2. gentz, R. 1.

Different Readings.—54. i tuaynt, C.—55. xx. for one, R. 1.—56. of the castle and that which the m., C.—57. And means of the c., C. And means, R. 1 and 2.—59. Pikard, C. forfeits, R. 1.—61. Of the heads, C., R. 1 and 2.—62. A way of the cell to whom, C.—63. And thus they ... sounded, C., R. 1 and 2.—65. I don't know what responses, C., R. 2. I don’t know what response, R. 1. reported, R. 2. 67. That all ... would descend, R. 1.—68. their people would suffer, C., R. 2. gentle, R. 1.

[278]

Issi qe genz par mer et par tere irraint

En soffraunce de pesse, ke amys purraint; 70

Parfournir l’acorde les Englais volaint,

Provide the English agreement,

Et les Alemaunz ad sei se assentiraint.

Taunt cum les cardinals se sunt entremis

De reformer la pes, e fere les rays amis,

Thomas de Turbevile, ke ad Rouns fu pris,

Thomas de Turbevile, who was taken to Rouns,

Taunt ad parlé al provost de Parys,

Taunt had spoken to the provost of Paris,

Ke fet l’ad soun homage, et hostages mys

Ke fet l’ad soun hommage, et hostages mys

Ses deuz fiz en garde, e seurement promis

Aler en Engletere espier le pais,

E dire al ray Edward k’il vent futifs, 80

Eschapé de prisoun par mi ses amys.

Eschapé de prison parmi ses amis.

Le provost l’ad graunté, e fet en ses escris

Le provost l’a grandé, et a fait dans ses écrits

Cent lievre de tere par autel devis;

Various Readings.—69. ou par tere, R. 1. Issint que gent, R. 2.—71. le volaynt, C. la volaint, R. 1.—72. à ço se as., C. Si les A. ... à ceo, R. 1.—74. De perfornir, R. 1.—75. Tourbevyle ... à Ryouns, C. à Riouns, R. 1 and 2.—76. en taunt ... of le p., C. En taunt, R. 1.—77. hostage, C., R. 2.—80. al rays ... ke il vynt, C.—81. Eschapa de p. par my ses enemys, C. enemys, R. 1 and 2.—83. liverez, C. liveres, R. 2.

Different Readings.—69. or by land, R. 1. So that people, R. 2.—71. the wanting, C. the wanting, R. 1.—72. to this you have., C. If the A. ... to this, R. 1.—74. To perform, R. 1.—75. Tourbevyle ... to Ryouns, C. to Riouns, R. 1 and 2.—76. in such a way ... of the p., C. In such a way, R. 1.—77. hostage, C., R. 2.—80. at the rays ... as they came, C.—81. Escaped from p. by my enemies, C. enemies, R. 1 and 2.—83. deliver, C. delivered, R. 2.

[279]

Et Thomas l’affiaunce sur les evangelis,

Ke tut Engletere e Walays e Marchis,

E du regne d’Escoce quanke sunt de pris,

Serrunt enclinaunz à Philippe fiz Lowis.

Serrunt leans toward Philippe son of Louis.

Escotez ore coment la grace Jhesu Crist

Escuchemos ahora sobre la gracia de Jesucristo.

Li gentil rays Edward de la traisoun garnist. 90

Thomas en Engletere vint ad rais e dist,

Ke hors de la prisoun nutauntre issist,

E pur amur Sire Edward à tel peril se prist.

Curtaise assez li ray li countrefist;

Curtaint enough the ray the counted;

Et Turbevile après de jour en jour enquist

L’estate de la tere, et sun aler purvist

De leu en leu enqueir de graunt e de petist,

Coment as Englais peut fere tel despit,

Ke li rais Edward sa tere perdisist.

Various Readings.—86. kant ke, C.—87. enclynaunt, C., R. 1 and 2.—89. Ly gentiz ray Ed., C. rei, R. 2.—90. al ray, C. au rei, R. 2.—91. nuyt auntre issist, C. nutaunte, R. 2.—92. This line is omitted in C. l’amur Edward à tielle se p., R. 1 and 2.—93. Curtaisye ... li rays, C., R. 1. Curtaisie, R. 2.

Different Readings.—86. kant ke, C.—87. enclynaunt, C., R. 1 and 2.—89. Ly gentiz ray Ed., C. rei, R. 2.—90. al ray, C. au rei, R. 2.—91. nuyt auntre issist, C. nutaunte, R. 2.—92. This line is omitted in C. l’amur Edward à tielle se p., R. 1 and 2.—93. Curtaisye ... li rays, C., R. 1. Curtaisie, R. 2.

[280]

L’estate de tote part, tel cum entendist,

L'estate de tote part, tel cum entendist,

Of les cardinals par un de sons tramist 100

Al provost de Paris, ke joie assez en fist.

Al provost de Paris, qui en fit assez de joie.

Li cleirs ke la lettre ad Turbevile escrit,

Ad plus privé le rais l’entente descoverist.

Li lers l’aparcust, ad fust tost se mist,

Un serjaunt as armes, ke plus près suist,

Le tierz jour après le Turbevile surprist.

Le traitour est pris, e à Lundres remené,

Le traitor is caught and brought back to London,

Ouf mult grant fausine ke sur lui fust trové.

Ouf! A great deception was found about him.

Chose[s] que sunt dites, quels il ad graunté,

Choses qui sont dites, lesquelles il a grandes.

Par volunté le rai sunt mis desuz pié, 110

Jeskes seo sècle seit autrement turné.

Turbeville en curt cum traitur est jugé;

Turbeville in court when it is judged;

Par my la vile de Lundres primes fu trainé,

Various Readings.—99. Les estat de tote parz, C. L’estat de totes partz, R. 2.—102. Li clerk, C.—103. le rei, R. 2.—104. Ly leers tost l’ap., R. 1.—106. Le tierce jour après le traytour soupryst, C.—109. Choses, C., R. 1 and 2.—110. le rays, C., R. 1. mis suth pé, R. 2.—111. Jekes à ço ... chaungé, C., R. 1. chaungé, R. 2.—113. This line is omitted in C.

Different Readings.—99. The state of all parts, C. The state of all parts, R. 2.—102. The clerk, C.—103. The king, R. 2.—104. There’s the letter soon, R. 1.—106. The third day after the surprise betrayal, C.—109. Things, C., R. 1 and 2.—110. The rays, C., R. 1. laid down here, R. 2.—111. Jekes at this ... changed, C., R. 1. changed, R. 2.—113. This line is omitted in C.

[281]

E puis pendu cum lers, pur sa malfeté.

Pur nostre rais Edward mult ad Deus overé

Ore et autre fiez ad sa sauveté.

Quant de Turbeville fet est la vengaunce,

Les cardinales de Rome repeirez en Fraunce

Les cardinaux de Rome repèrent en France

Ont ouf le rei Phelippe sovent eu parlaunce,

Et sovent requis li rais des Alemaunce, 120

E par clers e leys ount fet demoustraunce

Ad gentil rais Edward, ke dure est les destaunce

Dunt li e Philippe sunt en descordaunce;

Dunt li e Philippe sont en désaccord;

Par ount il unt fet une tele ordinaunce,

Ke li e les deus rais enverrount sanz tarjaunce

A Kaumbré clers e lays de grant conyssaunce,

A Kaumbré clear and full of great knowledge,

Ad trere de la pees, e juger la grevance,

Various Readings.—114. E pendu ... malveté, R. 1. maveisté, R. 2.—115. rei, R. 2.—118. repairent, C.—120. ly ray, C. del Almaunz, R. 1. le rei, R. 2.—122. rey, R. 1 and 2.—125. Ke ly e ly altre env., R. 1 and 2.—126. à Kaumbray, C. Kambrai, R. 1. Kaunbrai, R. 2.—127. à treter, C., R. 1 and 2.

Different Readings.—114. The pendu ... malveté, R. 1. maveisté, R. 2.—115. rei, R. 2.—118. repairent, C.—120. ly ray, C. del Almaunz, R. 1. le rei, R. 2.—122. rey, R. 1 and 2.—125. Ke ly e ly altre env., R. 1 and 2.—126. à Kaumbray, C. Kambrai, R. 1. Kaunbrai, R. 2.—127. à treter, C., R. 1 and 2.

[282]

E fere les amendes de la contrariaunce.

Ly rays Edward s’assent en bone affiaunce;

A Kaumbray ad maundé saunz nule delaiaunce 130

A Kaumbray is a kindness without any delay. 130

Eveskes e barouns de graunt apparaunce:

Eveskes and barons of great importance:

Les garde de tresoun Dieu par sa puissaunce!

Les garde de trésor Dieu par sa puissance!

Taunt cum cels seignurs sunt alez cel message,

Sire Edmund frere le rai de gentil corage,

Sire Edmund, brother to the king, of noble spirit,

Le counte de Nincole ouf toute sun menage,

Sir Willeam de Vescy, chivaler prus e sage,

Sir Willeam de Vescy, wise and noble knight,

Barouns e vavasours de gentil linnage,

Barons and vassals of noble lineage,

Chivalers e serjaunce ouf lur cosynage,

Chivalers and service of their kinship,

Genz à pié saunz noumbre de more e de boscage,

Genz à pié sans nombre de morts et de végétation,

E Galais qe sevent combatir par usage, 140

Sunt alez en Gascoyn, e entrés en passage,

Ouf .xxx. et .vi. baners de meillur escuage

Ouf .xxx. et .vi. banners of better protection

Ke feust en Engletere, salve le vacellage

Various Readings.—134. le rays, C. ly roys, R. 1.—135. Nicole of tote ses menages, C.—139. gent, R. 2.—142. Of .xxvj. baneresce del m., C. Ouf .xx. et .vj., R. 1. od vint e sis, R. 2.—143. vassellage, R. 1 and 2.

[283]

De cels qe ore ne faillent ad lour seignurage.

Car cels qe sunt remis garder lur heritage.

Car cels qui sont remis gardent leur héritage.

Ad le rei requis e pris en sun veiage

Sur le ray d’Escoce e sur sun fals barnage,

Ke ad ray Edward dedient lur homage.

Le primer jour de Marce, en tot le graunt orage,

Vint le ray Edward à trop grant costage 150

Vint le ray Edward à trop grand coûtage 150

A Novechastel-sur-Tyne, pur le graunt utrage

A Novechastel-sur-Tyne, for the great outrage

Ke les fels mastins ount bracé par folage.

Nostre rays Edward ait la male rage!

Nostre rays Edward has a bad temper!

Et ne les prenge e tiènge si estrait en kage,

Et ne les prenne et tienne si étroit en cage,

Ke rien lour demourge après sun taliage,

Fors soul les rivelins et la nue nage.

Robert de Ros de Werke des Englais s’en fuist,

Robert de Ros de Werke des Englais took off,

E ouf les genz d’Escoce à la gwere se mist.

Li rais Sire Edward sun chastel seisist,

Li rais Sire Edward took control of the castle,

Various Readings.—146. en son menage, R. 1.—147. et sun fol barnage, C.—148. ke al rays, C.—150. ly rois, R. 1.—151. Newechaustel, R. 1.—152. ke les fols, C. bracez, R. 1.—153. rays Sir Eduuard, C.—154. Si il ne les, R. 1. S’il ne les, R. 2.—156. rivelinges, C. à la nue n., R. 1.—158. od le rei se mist, R. 2.—159. le rei, R. 2.

Different Texts.—146. in his household, R. 1.—147. and his foolish followers, C.—148. that all rays, C.—150. the king, R. 1.—151. Newcastle, R. 1.—152. that the fools, C. embraced, R. 1.—153. rays Sir Edward, C.—154. If he doesn’t, R. 1. If he doesn’t, R. 2.—156. quarrels, C. to the new one, R. 1.—158. with the king he placed, R. 2.—159. the king, R. 2.

[284]

La feste de pasche y tint, après s’en partist 160

La fête de Pâques y tint, après s’en partist 160

Devers Berwike-sur-Twede, e la vile assist.

Devers Berwike-sur-Twede, and the town assists.

Le people maluré al primour surprist

Deus navez des Englais, e tuer le fist.

Deus killed the Englishman and took his life.

Li rays Edward l’oit dire, les portes assailist;

Les fossés passait li Englais sanz respit.

Les fossés passaient les Anglais sans répit.

Le vendredi de pasche ad truele conquist

La vile de Berwike; li Englais lo occist

Quatre mile de Escoce, e autres plus perdist.

Quatre mille de l'Écosse, et d'autres plus perdus.

Chivaler un saunz plus Sire Edward i perdist,

Chivalry without Sire Edward I was lost,

Richard de Cornewalle, un Fleming li ferist 170

Richard de Cornewalle, a Fleming, he did it 170

Hors de [la] sale rouge d’u[n] quarel qu’il tendist.

Hors de la salle rouge d'un quarrel qu'il tendait.

Tost fu la sale pris, le fu en fist tut quist.

Tost was the salt taken, he did everything with it.

Li gardein du chasteil quant la force vist,

Le chastel saunz assalt al rais Edward rendist.

Various Readings.—160. de la paske, C. departist, R. 1.—161. Vers B., R. 1.—163. les fist, C.—165. les Englais, C.—166. al releve conquyst, C. al revele, R. 1. au relevée, R. 2.—167. i occyst, C. Les Englais oc., R. 2.—168. e ankes plus, C., R. 1 and 2.—171. du sale, C. de la sale, R. 1 and 2. d’un, R. 2.

Different Readings.—160. de la paske, C. departist, R. 1.—161. Vers B., R. 1.—163. les fist, C.—165. les Englais, C.—166. al releve conquyst, C. al revele, R. 1. au relevée, R. 2.—167. i occyst, C. Les Englais oc., R. 2.—168. e ankes plus, C., R. 1 and 2.—171. du sale, C. de la sale, R. 1 and 2. d’un, R. 2.

[285]

Willeam de Douglasse dedens esteit elist,

E Ricard Fresel, pur fere al ray despit;

Le ray les ad prisoune, merci Jhesu Crist!

Li quens de la Merche, Patrik li renomé,

Ad la pes le rays se rendist de gré;

Gilbert de Umfravile avaunt fust demoré 180

Gilbert de Umfravile was delayed ahead 180

Ouf le rais Edward, à ki il fu joré;

Ouf the King Edward, to whom he was sworn;

Sire Robert de Brus of toute sa mesné

Sire Robert de Brus and all his household

Vers le rais Edward tint tuz jours sa fealté,

Encuntre les Escotes amurs li ad mustré.

Quant Berwike fu pris, [de]denz estait trové

Or e argent saunz noumbre, des altres metals plenté,

Or et argent sans nombre, des autres métaux en abondance,

E toute la nobley ke apendait à cité.

Ly Bailloill ad perdu li issu e l’entré

De la plus noble vile qe fust en sa poesté.

De la plus noble ville qui fût en sa capacité.

Le rais Edward la tent conquis par l’espé, 190

Various Readings.—176. Richard Fres’, C. Simoun Fresel, R. 1. Simon Fresele, R. 2.—177. prisouns, C., R. 1 and 2. merciez, R. 2.—179. le rei.—181. al rays, C. od le rei, R. 2.—183. vers le roy, R. 1 and 2.—185. dedenz estayt, C., R. 1 and 2.—186. or, argent assez, des, C.—187. la noblye, C.—188. Balliolf, C.

Different Readings.—176. Richard Fres’, C. Simoun Fresel, R. 1. Simon Fresele, R. 2.—177. prisouns, C., R. 1 and 2. merciez, R. 2.—179. the king.—181. to the king, C. of the king, R. 2.—183. to the king, R. 1 and 2.—185. inside it was, C., R. 1 and 2.—186. gold, silver enough, of, C.—187. the nobility, C.—188. Balliolf, C.

[286]

La fet environner de fossé large e lé,

En restrovant l’Escote k’ad de li chaunté,

E par mokerie en Englais rymaié.

Piket hym and diket him,

Poked him and hit him,

On scorne saiden he,

He said in scorn,

hu best hit mai be.

hu best hit may be.

He pikes and he dikes,

He plays hard and he works hard,

On lengthe alle him likes,

As long as he likes,

als by mowe best y-se.

Scatered heir the Scotes, 200

Scattered heir of the Scots, 200

Hodred in the hottes,

Hodred in the hottest,

never thai ne the:

Ritht if y rede,

Right if you read,

Thay toumble in Twede

They tumble in Twitter

that woned bi the se.

that wandered by the sea.

Various Readings.—191. This line is omitted in C.—192. reprovant, C., R. 1 and 2.—193. rymeyé, C., R. 1 and 2.—194. Pykit, C. Pikit ... dikit, R. 2.—195. scoren sayd, C. in scoren, R. 1. in scorn, R. 2.—196. best may, C. Where this line is given in place of line 199, which is omitted. It is the same in R. 1 and 2.—197. He dikes, he pikes, C., R. 1 and 2.—198. On lenche als hym, C. On leghe als hym, R. 1. als, R. 2.—200. Skaterd he the, C. Scatird er, R. 1. are the Scottis, R. 2.—201. Hoderd in thar, C. Hodird in thaire, R. 1. Hodered in their, R. 2.—202. nevere, R. 2.—203. ȝif, R. 2.—204. tumbed, C., R. 2. toumbe, R. 1.—205. be, R. 2.

Different Readings.—191. This line is omitted in C.—192. reprovant, C., R. 1 and 2.—193. rymeyé, C., R. 1 and 2.—194. Pykit, C. Pikit ... dikit, R. 2.—195. scoren sayd, C. in scoren, R. 1. in scorn, R. 2.—196. best may, C. Where this line is given in place of line 199, which is omitted. It is the same in R. 1 and 2.—197. He dikes, he pikes, C., R. 1 and 2.—198. On lenche als hym, C. On leghe als hym, R. 1. als, R. 2.—200. Skaterd he the, C. Scatird er, R. 1. are the Scottis, R. 2.—201. Hoderd in thar, C. Hodird in thaire, R. 1. Hodered in their, R. 2.—202. nevere, R. 2.—203. ȝif, R. 2.—204. tumbed, C., R. 2. toumbe, R. 1.—205. be, R. 2.

[287]

Taunt cum Sire Edward ouf cuntes e barouns

Taunt with Sir Edward of counts and barons

Fist Berwiche enclore de fossez envirrouns,

Issuz sunt d’Escoce trais countes, par nouns

De Mar, de Ros, de Montesce, [of] .xl. mile felouns;

De Mar, de Ros, de Montesce, [of] 40 miles of felons;

Estaint en la rute alaunt en tapisouns, 210

Tyndale unt destruite en cendres e carbouns,

Tyndale turned to ashes and embers,

La vile de Corbridge e deuz religiouns

De Exillesham e Lanercost en unt destruite par arcouns,

Du people du pais ount fet occisiouns,

Enporté les biens, en chacé les chanouns.

Après la ravine cum foles e bricouns

Sunt alez de Dunbar à lur confusiouns.

Le chastel unt pris, estendent pavillouns,

Ad Counte de la Marche esteint les mesouns.

Ad Counte de la Marche est une des grandes maisons.

Various Readings.—209. De Mare, de Rosse, de Menethet, of .xl., C. De Ros, Assetle, de Menetz, R. 1. De Ros, Ascetel, de Menetest, R. 2.—210. alaunz, C.—211. En passan unt d., R. 1. En passaunt, R. 2.—213. De Hexhilesham et Lanercost ennentiz par arsouns, C. De Exilsham e Lanertoft enenty, R. 1. De Exilham ... anenti, R. 2.—215. Emportez, R. 1. emportez ... enchacez, R. 2.—216. ravye cum fols, C.—217. à Dunbar, C., R. 1 and 2.—218. estendi, R. 1.—219. al counte, C.

Different Readings.—209. Of the Sea, of the Horse, of the Menethet, or .xl., C. Of the Rose, Assetle, of the Menetz, R. 1. Of the Rose, Ascetel, of the Menetest, R. 2.—210. alaunz, C.—211. While passing one d., R. 1. While passing, R. 2.—213. Of Hexhilesham and Lanercost concerning arts, C. Of Exilsham and Lanertoft concerning, R. 1. Of Exilham ... concerning, R. 2.—215. Take away, R. 1. take away ... encase, R. 2.—216. snatched with folly, C.—217. at Dunbar, C., R. 1 and 2.—218. extended, R. 1.—219. to the count, C.

[288]

Le rais Edward l’oit dire, fet fere les somouns 220

Dunbar pur recovre, e prendre les larouns,

Dunbar can recover and take the money,

Ke de seint eglise unt fet destrucciouns.

Ke de seint eglise ont fait des destructions.

Poy avaunt cel houre parmis les regiouns

Poy ahead this hour among the regions

Revint le cardinal de Kaumbrai ouf respouns,

E du ray de Fraunce, cum après orrums;

Sire Amy de Sauvaye, quens de graunt renouns,

Sire Amy de Sauvaye, queen of great renown,

Vint en la compagnie, e Otes de Graunt-souns.

Cil vint hors de Cypre e ses compaignouns,

Cil came out of Cyprus with his companions,

Ke quant Acres fu pris, la mer as [a]virrouns

En passaunt eschapaint, sanz autres acheisouns. 230

En passant échappe, sans autres raisons. 230

Avaunt vus ai cunté quels mals e quels tresouns

Sunt fet à seinte eglise à tort e saunz reisouns;

E oy avez sovent en les sainz sermouns

Ke Deus est dreitureles en tuz sels werdouns:

Various Readings.—220. This line is omitted in C. Le rei, R. 2.—225. en orroums, R. 2.—226. Sir Emery de Sauvay, C.—227. Othes, R. 1. Sire Otes, R. 2.—228. de ses, R. 1 and 2.—229. avyrouns, C., R. 1 and 2.—232. Sont feez, R. 1. fez, R. 2.—234. This line is omitted in R. 2.

Different Readings.—220. This line is not included in C. The King, R. 2.—225. in rumors, R. 2.—226. Sir Emery de Sauvay, C.—227. Othes, R. 1. Sir Otes, R. 2.—228. of his, R. 1 and 2.—229. we will have, C., R. 1 and 2.—232. Are made, R. 1. made, R. 2.—234. This line is not included in R. 2.

[289]

Ore oiez de Dunbar où saunz evasaiouns

Les enemys Deus sunt pris en faude cum motouns.

An le meis de May, le mardi primer,

Ad Berwike-sur-Twede ouf le ray parler,

Coment les foles felouns, ke feseint arder

Exillisham e Lanercost, n’esparnaynt muster, 240

Exillisham and Lanercost, not expecting a summon, 240

Pris avaint Dunbar, chastel sur la mer,

Ouf li quens Patrik tint sa mulier.

Li rais Sire Edward par taunt i fist maunder

Le counte de Garenne ouf tute sun poer,

Le counte de Warwik e Huge le [De]spencer,

Barouns e vavasours, chivaler, esquier;

Barons and vassals, knights, squire;

Sorrais e Norrais i alaint de bon quer;

Assez de gent à pié i menent al mester,

E venent à Dunbar li chastel asseger.

E venent à Dunbar le château assiégé.

Various Readings.—236. Deu, C., R. 1 and 2.—237. En le mays de May, C., R. 1 and 2.—238. oyst le ray, C. oit, R. 2.—240. Hexlesham, C. Exilsham e Lanertoft, R. 1. Exilham, R. 2.—245. le Despenser, C. W. Sire Hughe le Despenser, R. 1. e is also omitted in R. 2.—247. Surays et Norays, C. Sorais e Norais il a., R. 1. Surrais, R. 2.—248. de genz ... et menent, C. gentz ... il m., R. 1.

Different Readings.—236. Deu, C., R. 1 and 2.—237. En le mays de May, C., R. 1 and 2.—238. oyst le ray, C. oit, R. 2.—240. Hexlesham, C. Exilsham e Lanertoft, R. 1. Exilham, R. 2.—245. le Despenser, C. W. Sire Hughe le Despenser, R. 1. e is also omitted in R. 2.—247. Surays et Norays, C. Sorais e Norais il a., R. 1. Surrais, R. 2.—248. de genz ... et menent, C. gentz ... il m., R. 1.

[290]

Se atirent al saut, ne volent demorer. 250

Les foles felouns dedenz espairent ayde aver;

Se sotillent coment les Englais enginner.

Sire Richard Syward, ke solait demorer

Sire Richard Syward, who wished to stay

Ouf nostre rays Edward ad robe e à dener,

Maundent par descayt ouf nos Englais treiter;

Si les vent, e dist, ke mult tres volenter

Les fra le chastel rendre, si il volent graunter

Treis jours de respit, ke il puissent consailler

Li ray de Ballioll, e lur estate maunder.

E si il cel houre ne venge le sege remover, 260

Le chastel renderunt sanz plus par là targer.

Hostage par taunt i mette, e fet nuncier

Al hoste de Escoce en meisme la maner,

Cum vus orrez après, le fet recorder.

Various Readings.—250. al assaut ... esparnyer, C.—254. rei, R. 2.—255. à nos, C.—256. Cyl les vynt, C.—259. Le rays de Bayllof et lur maunder, C.—260. E si cel h., R. 1 and 2.

Different Readings.—250. the assault ... to spare, C.—254. king, R. 2.—255. to our, C.—256. Cyl they came, C.—259. The rays of Bayllof and their question, C.—260. And if this h., R. 1 and 2.

[291]

Li messager s’en va, e tost aprochait

Al ray Johan e al hoste ke ouf li estait,

Lur dist cum li Siward enfourmez l’avait.

Lur says that Sir Siward informed him.

“Sire rais, vos barouns demourent en dure plait

“Sire rais, your barons remain in serious dispute.

En la chastel de Dunbar, en chaunce les chascait;

En el castillo de Dunbar, de vez en cuando cazaban;

Car quant li rais Edward lur estre là saveit, 270

Parti de sun hoste illeukes maunder fesait.

Li Englais quant là vint le chastel assegait.

Sire Richard Siward, ke tuz les conussait,

Sire Richard Siward, who you all know,

Issist du chastel e taunt bien parlait,

Qe treve pur treis jours li Englais li otrait.

Pour quai la compaignie, ke illoek par vus alait,

Ad vus cum à seignur aler me commandait,

E dire veraiment ke home ne set ne vait

Dunt vus les porrez vendre, si non par descait,

Dunt vos les pourrez vendre, sauf par tromperie,

Various Readings.—266. Al ray Jon Bayllof là ou il estayt, C.—267. enfourmé, R. 1.—268. dur esplayt, C., R. 1. sire rei, R. 2.—269. en chauns, C.—272. quant vynt, C.—274. taunt cum il porrait, C. taunt beel parlait, R. 1.—275. Pur trewe de .iij. ... grauntait, C.—276. par quai, C.—279. Omitted in R. 2.

Different Readings.—266. Al ray Jon Bayllof là ou il estayt, C.—267. enfourmé, R. 1.—268. dur esplayt, C., R. 1. sire rei, R. 2.—269. en chauns, C.—272. quant vynt, C.—274. taunt cum il porrait, C. taunt beel parlait, R. 1.—275. Pur trewe de .iij. ... grauntait, C.—276. par quai, C.—279. Omitted in R. 2.

[292]

Dedenz le terme de treve ke l’Englais nus grauntait. 280

Dedenz le terme de trêve que l’Anglais nous garantissait. 280

A demayn cele hour k’em manghehust e bait,

Alez de ceste part hastivement l’andrait;

Alez de cette part hastivement l’andrait;

Les nos du chastel vous verrunt par agait;

Istrunt sur li Englais ke lour venir ne creit;

Istrunt on the English that their coming is not believed;

Happés-les entre vous, si tenés-les si estreit,

Ke mès en champ ne venent fere à les voz surfait.

Vous ne avez autre vaie qe valer vous dait.

Ore armez-vous, si aloums, nul alme ne se trait

Ore armez-vous, si aloums, nul alme ne se traite

Qe nos enemis quant serrunt pris merci nul en ayt.

Qe nos ennemis quant seront pris merci nul en ayt.

Ferrez du braund; 290

Ferrez the brown; 290

Northumberlaund

Northumberland

le vostre ert de drait;

Tote Engletere

Tote England

Par ceste guere

Through this war

volez qe perdu sait:

voulez que perdu sait:

Unkes Albanie

Unkes Albania

Par coup d’espeie

By chance

Various Readings.—280. All which follows, to line 354, is omitted in R. 1.—281. k’em mangeust, C.—284. sur les, C.—286. pur fere les voz, C.—288. ne se retrayt, C.—289. qe serrunt ... n’eit, R. 2.—295. voyliez, C.

Different Readings.—280. Everything that follows, up to line 354, has been omitted in R. 1.—281. k’em mangeust, C.—284. sur les, C.—286. pur fere les voz, C.—288. ne se retrayt, C.—289. qe serrunt ... n’eit, R. 2.—295. voyliez, C.

[293]

fist si bon esplait.”

"First is a good exploit."

On grene,

On green,

That kindrede kene 300

That brave kindred

gaderid als gait;

gathered as planned;

Y wene

On sum it is sene,

On sum it is seen,

ware the bit bait.

ware the bait.

Al dit le messager la route de rascaylle

Arenger se comence al foer de bataille.

Arenger ignites the battle fire.

Sir Richard Siward, qe dona ceste counsaille,

Sir Richard Siward, who gives this counsel,

Vent à nos Englais, dis[t], “Si Dieu me vaille!

Vent à nos Englais, dis[t], “If God is my witness!

Jeo voy gent venir de mult grant apparaille,

Jeo voy des gens venir avec beaucoup de grand équipement,

Cum batailler vousissent, saunz numbre de pittaille. 310

Je vois, si vous [loez], feir .i. desturbaille,

Ke plus [près] ne venent.” Les nos dient, “nun kaille,”

Ke plus [près] ne venent.” Les nos dicen, “no hay manera,”

E pernent li Siward, ke plus avaunt n’i aille;

Various Readings.—299. on the g., R. 2.—300. kynered, C. kinred, R. 2.—301. als the gait, R. 2.—303. summe it es, C. summe is it, R. 2.—304. whar, C. whare, R. 2.—305. al route, C.—308. et dist si, C.—309. genz, C.—311. vus loez fere .i. d., C.—312. plus près, R. 2. noun kaylle, C., R. 2.

Various Readings.—299. on the g., R. 2.—300. related, C. kinred, R. 2.—301. as the way, R. 2.—303. some it is, C. some is it, R. 2.—304. where, C. where, R. 2.—305. all route, C.—308. and this is, C.—309. idea, C.—311. us loose from .i. d., C.—312. closer, R. 2. no detail, C., R. 2.

[294]

Establient gardayns al porte e al muraille;

Establish gardens at the gate and at the wall;

Umfray de Boune le jovene tent le garde en baille,

Umfray de Boune the young tries to keep him in a fight,

Ke aide du chastel lur rergarde ne assaille;

E mountent les destrers, les brouchent al mountaille,

Ke plus tost peust coure avaunt li altre saille.

Ke plus tost peust courser avant les autres saillie.

L’Escote les vait venir, la cowe les turne cum quaille,

L'Escote will come to them, the cow turns like a quail,

En enfuaunt se vole al vent cum fet la paille. 320

Les Englais après les chacent cum owaille,

Les Anglais après les chasseurs comme des loups,

Cum feust quant veit le lowe venir de boscaille.

Li surquider Escote quide ke countrevaille

Le duk sire Corynée, qe conquist Cornwaille.

De taunt des genz as armes mult ai grant mervaille

Ke nes un de tuz al fet vaut un maille,

Fors Patrick de Graham, ke demourt e daille

Del espé furbie, mes tuez est saunz faille.

Dis mil .l. et .iiij. sunt tuez al travaille;

Various Readings.—316. lur’ ne regard ne, C. rereward, R. 2.—320. S’en vole, C.—322. Ke fuist, C.—323. surquiders, C.—325. De taunz de gens armez, C., R. 2.

Various Readings.—316. ne look back, C. rear guard, R. 2.—320. It flies away, C.—322. What was, C.—323. overseen, C.—325. Of times of armed people, C., R. 2.

[295]

Trestuz sunt d’Escoce, le noumbre ai par taille. 330

Trestuz are from Scotland, the number by size. 330

Cels furent les cheitifs [qe] demaglaynt le aumaille

Par mi Northumberlaund, as chiens lessaint le[n]traille;

Escomegez estaint al livre e kaundaille,

Pur ceo ke saint eglise, ne prestre, ne clerjaille,

Nent plus esparnent ke four ou toraille.

Pecché les ad chacé à tele arivaille,

Ke perduz unt al champ le chief oufveke l’oraille.

The fote folke

The hype folk

Puth the Scotes in the polke,

and nakned their nages: 340

and named their names: 340

By waie

By way

Herd i never saie

Heard I never saw

of prestre pages,

of prester pages,

To pike

To annoy

The robes of the riche

The robes of the rich

Various Readings.—331. les cheftayns ke demaglerent, C. qe de., R. 2.—332. l’entraylle, C., R. 2.—337. les chefs of le oraylle, C.—338. fotfolk, R. 2.—339. That the, R. 2.—340. nackened thair nages, C. nakid their nages, R. 2.—341. By wai | her I nevere sai | of prestere p., R. 2.—343. prester, C.—345. rike, C., R. 2.

Different Readings.—331. the chiefs who negotiate, C. that of., R. 2.—332. the entrails, C., R. 2.—337. the leaders of the orators, C.—338. footfolk, R. 2.—339. That the, R. 2.—340. naked their necks, C. naked their necks, R. 2.—341. By way | I never saw | of priest p., R. 2.—343. priest, C.—345. rich, C., R. 2.

[296]

that in the felde felle.

that in the field fell.

Thai token ath tulke;

Thai token at tulke;

The roglre raggi sculke

rug ham in helle!

rug ham in hell!

De bataille ne puingce feust unkes recordez, 350

Ke taunt de genz si tost estaient outraiez,

N’ensint saunz defence lez renes rethornez.

Corfs ayent les cors, les almes les malfez

Corfu has the bodies, the souls the evils

De trestuz k’esint gweres ount gwiez!

Car de cele part fut unkes une fez,

Deinz vile ne dehors, un bon fet esprovez,

Mès for gopiller e robber les vilez,

Arder seint eglise, tuer les ordinez,

Arder saine église, tuer les ordres,

Cil Dieu sait loé k’ad Dunbar l’ad vengez!

Cil Dieu sait où que Dunbar l’a vengé!

Les countes qe avaint fet les malvestez, 360

Si toust cum savoint e furent avisez

Various Readings.—346. For this line and the three following, R. 2 has—And in the dik souue | Thou wiffin | Scot of Abrenityn, | cloutid is thi houue.—348. roghe raggy sculke, C.—351. Ke taunz, C.—352. Ne issynt, C.—353. seient sauvez, R. 2.—354. ke issint, C.

Different Readings.—346. For this line and the next three, R. 2 has—And in the dik souue | Thou wiffin | Scot of Abrenityn, | cloutid is thi houue.—348. roghe raggy sculke, C.—351. Ke taunz, C.—352. Ne issynt, C.—353. seient sauvez, R. 2.—354. ke issint, C.

[297]

De la desconfiture sur lur parentez,

As Englais quant repairent le chastel ount liverez,

As English speakers fix the castle that they've delivered,

E saunz condiciouns els memes obligez

Al ray Sire Edward, dunt fere ses voluntez.

Li rais lendemayn i vint à ses barnez,

Le[s] prisouns ke sunt pris li unt presentez,

Treis countes, treis barouns, treis banerés nomez,

E saunz eus .xxviij. chivalers adubbez,

Ouf .v. vinz gentilles homes ke illeukes sunt trovez; 370

Ouf vs. nice men that they found; 370

Deus clers e deus Pikards par entre sunt numbrez.

Deus clers e deus Pikards par entre sont numbrez.

A la Tour de Loundres les countes sunt maundez.

A la Tour de Loundres the counts are eating.

Les uns de[s] baro[uns] les sunt associez;

Les uns des barons sont associés;

A diverse chasteles les autres ad envoiez,

A diverse chastels les autres has been sent,

Par deus e deus ensemble une hakenai muntez,

Les uns en charrettes enfirgez les peez;

En tel pleit de carole lour jue est terminez!

Par my Engletere en toutes les countrez,

Various Readings.—362. de lur, R. 1.—365. Al reis, R. 1.—366. e ses b., R. 1.—367. les prisouns ... li sunt p., C., R. 1 and 2.—373. Les uns des barons, R. 1 and 2.—375. sur hakenays, R. 1.—378. This line is omitted in C.

Various Reads.—362. de lur, R. 1.—365. Al reis, R. 1.—366. e ses b., R. 1.—367. les prisouns ... li sunt p., C., R. 1 and 2.—373. Les uns des barons, R. 1 and 2.—375. sur hakenays, R. 1.—378. This line is omitted in C.

[298]

De lur surquideri ert tuz jours parlés

Taunt cum le siècle dure, lour fet les ad mokés. 380

For S[c]ottes

For Scots

Telle I for sottes,

Tell I for fools,

and wirches unwarre;

and witchcraft;

Unsele

Unselected

Dintes to dele

Dine to deal

thaim drohg to Dunbarre.

thaim drag to Dunbar.

Des ore est tens à dire du compassement

Les .xii. peres d’Escoce, qe quidaint seurement

Engletere destrure, bien vous dirrai coment.

Engletere structures, I’ll tell you how.

Quant le ray de Fraunce, après le dayllement 390

De cele mariage dunt fu parlé sovent,

Volait tenir Gascoyn par abatement;

Wanted to bring Gascoyn down;

E le rays Edward illok maunda sa gent,

E partie par gwere de su Frauncays reprent;

Li rai Johan d’Escoce, par l’enticement

Various Readings.—380. fet ad mokez, R. 2.—381. For Scottes, C., R. 1. For the Scottis, R. 2.—383. And wrecches unwar, C. wreches, R. 1. wecchis unwar, R. 2.—386. tham drohu to Dunbar, C. droght, R. 1. drouh to Dunbar, R. 2.—390. le dallyement, C. daliement, R. 1.—394. guere sur Fr., C. sur Français, R. 1 and 2.

Different Readings.—380. fet ad mokez, R. 2.—381. For Scottes, C., R. 1. For the Scottis, R. 2.—383. And wrecches unwar, C. wreches, R. 1. wecchis unwar, R. 2.—386. tham drohu to Dunbar, C. droght, R. 1. drouh to Dunbar, R. 2.—390. le dallyement, C. daliement, R. 1.—394. guere sur Fr., C. sur Français, R. 1 and 2.

[299]

De countes e barouns, de clers ensement,

Ad maundez en Fraunce par commune assent

L’eveske de Seint Andreu, par ki procurement

Frere le rai de Fraunce, Charles nomément,

Frere the king of France, Charles specifically,

Pur fiz le ray d’Escoce ad fet aliement, 400

Dount marier sa fille, e après par serment

Fraunsays e les Escoce irraint uniement

En Engletere destrure de Twede jekes en Kent;

E ke le rai de Fraunce prendrait arivement

Qe l’houre q’il vousist, en Twede prestement,

Qe l’heure qu’il vousiste, en Twede rapidement,

Parunt Northumberlaund prendrait sodainement,

Parunt Northumberland would suddenly take,

E peus la tere toute sanz desturbement;

Ne larrait home en vie, ne pere ne parent.

La faus purparlauns saunz espleit attent;

Le seneschall d’Escoce est venu bonement 410

Al rays sire Edward, auf quanke à li apent,

Various Readings.—397. maundé, R. 1.—400. Pur le fiz, C.—402. les Escoz, R. 1.—403. En, at the beginning of this line, is omitted in C., and R. 1 and 2.—406. prendraynt, C.—408. ne frere, R. 2.—410. venu fayntement, C. venuz b., R. 1.

Various Readings.—397. maundé, R. 1.—400. Pur le fiz, C.—402. les Escoz, R. 1.—403. En, at the start of this line, is missing in C., and R. 1 and 2.—406. prendraynt, C.—408. ne frere, R. 2.—410. venu fayntement, C. venuz b., R. 1.

[300]

Countes e barouns e esveskes pleinement,

Countesses and barons and esveskes fully,

Sunt venuz à sa pes tut à sun talent.

Le ray Johan e sun fiz, saunz tere e tenement,

Sunt menez à Lundres à tenir jugement.

Sunt menez à Londres pour se présenter devant le tribunal.

Ore ad li rays Edward Escoce enterement,

Cum Albanak l’avait al comencement.

Cum Albanak l'avait au début.

Galays, Yrays,

Ad nos Englais

To us English

aident durement. 420

Dunt les Escoz

Dunt the Scots

Ount par les noz

Count by the nuts

emprisounement;

imprisonment;

Et cele tere

Par ceste gwere

By this war

est perdu finablement.

is finally lost.

Les Galais sunt repairés,

Les Galais are repaired,

E les Irrays retournez

al sigle e al vent.

the heat and the wind.

Various Readings.—413. encountre lur talent, C.—415. attender jugement, C.—416. le rei, R. 2.—417. Omitted in R. 2.—425. par cel gwere, R. 1.—426. finablement, C. finalment, R. 1 and 2.—427. Les Walays, C. qe sont, R. 1.

Different Readings.—413. encounter their talent, C.—415. await judgment, C.—416. the king, R. 2.—417. Omitted in R. 2.—425. through this warrior, R. 1.—426. ultimately, C. finally, R. 1 and 2.—427. The Welsh, C. that are, R. 1.

[301]

Vous Englais i demorrez; 430

You English I remain; 430

Devoutement prier devez

Pray devoutly, you must.

ke Dampne-Deu defent,

Aman recosilier,

Aman restorer,

E Mardocheum exiler

en regal parlement.

in a royal parliament.

Edward, par my tuz vos reisuns,

Volez penser des arsouns

Volez penser des raisons

du temple Deu omnipotent,

God's omnipotent temple,

Ad Exlysham, où cel hoste

Ad Exlysham, where it hosts

De la croiz fesait roste, 440

figure de humaine salvement.

figure of human salvation.

Herodes i fert, l’emphle mourt,

Herodes and he carries, the emple dies,

En ceste anguisse Rachel plourt;

In this anguish, Rachel wept;

Edward, or fa le vengement.

Edward, or the revenge.

Tu averas jugé, jugez à dreit;

You have judged, judge well;

Soffrez qu’il pent ke pendre deit,

Various Readings.—431. Doucement, C.—432. Dampne Deu omnipotent, C.—434. E Marche, R. 2.—436. vos respons, R. 2.—437. Voilliez, C.—438. En temple, R. 1.—439. Hexelesham, C. Exilsham, R. 1.—440. de la croice fesaint, C. croice fesaunt, R. 1.—442. emphele, R. 1. Herodes fert, l’enfant murt, R. 2.—445. avera, R. 1.—446. suffrez pendre, R. 2.

Different Readings.—431. Doucement, C.—432. Dampne Deu omnipotent, C.—434. E Marche, R. 2.—436. vos respons, R. 2.—437. Voilliez, C.—438. En temple, R. 1.—439. Hexelesham, C. Exilsham, R. 1.—440. de la croice fesaint, C. croice fesaunt, R. 1.—442. emphele, R. 1. Herodes fert, l’enfant murt, R. 2.—445. avera, R. 1.—446. suffrez pendre, R. 2.

[302]

la ley le vol[t] certeinement.

la ley le vol[t] certainement.

La peine est dure e cruele,

Car ele est perpetuele,

Car is perpetual,

à tuz qe jugent autrement. 450

Vos enemys ore chastiez,

Your enemies are punished,

K’il ne se movent altre fez,

K'il ne se movent altre fez,

en un novele torment.

in a novel torment.

Home dait mercy aver;

Home, have mercy, please.

Mès à traitour ne dait valer,

ilokes la ley la suspent.

Pur amy ne pur dener

Ray ne dait esparnier,

Ray doesn't hold back,

k’il ne juge owelement.

k’il ne juge seulement.

Si li ray volt Dieu servir, 460

La lei le convient maintenir;

The law suits her to maintain;

si noun, il pecche e mult mesprent.

Pur veir quant Johan Balliolle

Leissa sun livre e l’escole,

Leissa reads her book and school.

Various Readings.—448. molt cruele, C.—453. turnayment, R. 1. un novel turnement, R. 2.—456. la lei les, R. 2.—460. Si li rays, C.—463. J. de Bailliole, R. 1.—464. sun liver à l’escol, C.

Various Readings.—448. more cruel, C.—453. turnament, R. 1. a new turnament, R. 2.—456. the law them, R. 2.—460. If the rays, C.—463. J. de Bailliole, R. 1.—464. his liver to the school, C.

[303]

desceu fut trop malement.

desceu fut too badly.

¶ For boule bred in his boke,

¶ For bread made in his book,

Whenne he tint that he toke

When he lost that he took

with the kinge-dome;

with the kingdom;

For he haves ovirhipped,

For he has overstepped,

Hise typeth is typped, 470

Hise type is typed, 470

hise tabard es tome.

this tabard is mine.

He loghe wil him liked,

He liked him.

His paclir es thurck piked,

His paclir is thurck picked,

he wende e were liale;

he went and were loyal;

Begkot an bride,

Bride and groom,

Rede him at ride

Redeem him at ride

in the dismale.

in the dismal.

Orgoyl en pays est urtille en herber,

Ke surcrest la rose e la boute arer;

Einsint est du Baliol, ke par li [li] .xii. per 480

Einsint is from Baliol, that by him [him] .xii. per 480

Sunt chay aval pur lur vil mister,

Various Readings.—466. bredde, R. 1. his book, R. 2.—467. Wen, R. 1. Whan ... took, R. 2.—468. kyngdome, R. 1. kingdom, R. 2.—469. over-hippede, R. 1. has, R. 2.—470. tipet, C., R. 1 and 2. typpede, R. 1.—472-477. These six lines are omitted in C., and R. 1 and 2.—478. urtiz, R. 2.—479. suztret, C. reboute, R. 2.—480. This line is omitted in R. 1 and 2.—481. This line is omitted in C.

Different Readings.—466. bredde, R. 1. his book, R. 2.—467. Wen, R. 1. Whan ... took, R. 2.—468. kyngdome, R. 1. kingdom, R. 2.—469. over-hippede, R. 1. has, R. 2.—470. tipet, C., R. 1 and 2. typpede, R. 1.—472-477. These six lines are omitted in C., and R. 1 and 2.—478. urtiz, R. 2.—479. suztret, C. reboute, R. 2.—480. This line is omitted in R. 1 and 2.—481. This line is omitted in C.

[304]

Perduz ait realme, e va sojorner

Perduz is in a real dilemma and is going to rest.

A la Tour de Loundres sur autri dener.

Li reis Sire Edward eces fet garder;

Li quens Jon de Gwarenne est chief justicer,

Li quens Jon de Gwarenne is the chief justice,

E Henri de Perci aid Galwei à gwier;

A Berwick-sur-Twede a la cheker,

A Berwick-upon-Tweed to check,

Et Huge de Cressingham illokes est tresorer;

Et Huge de Cressingham illokes is the treasurer;

Et li Amundisham Walter est chanceler.

Li reis puis pes norir baunc i fet crier, 490

Et justis .v. le rei à guverner.

Viscuntes e baillifs sunt mis al mester

Viscounts and bailiffs are getting mixed up in the work.

Des Engleis qe sevent e voleint dreit juger.

La garde est establi si bon e si enter,

La garde est établit si bien et si sûr,

Ne Flemyng ne Fraunceis de quer avera poer

Entrer en Escoce, si non pur marchaunder.

Entrer en Écosse, si ce n'est pour marcher.

De tuz les mels vanez ke deivent demorer

Various Readings.—484. Escoce fet g., C., R. 1. Le rei ... Escoce, R. 2.—485. quens de G. i est, C. q. Johan de G. i est j., R. 1.—487. Twede assise est le escheker, C. assise ad l’esc., R. 1 and 2.—489. Hamundesham, C. Aymundesham, R. 2.—490. pur pes ... baunk, C., R. 1 and 2.—491. la lay à g., C., R. 1 and 2.—495. dès ore n’avera, C. dès or av., R. 1.

Different Readings.—484. Escoce fet g., C., R. 1. The king ... Escoce, R. 2.—485. queen de G. i est, C. q. Johan de G. i est j., R. 1.—487. Second ruling is the eschequer, C. ruling at the esc., R. 1 and 2.—489. Hamundesham, C. Aymundesham, R. 2.—490. for peace ... bank, C., R. 1 and 2.—491. the law at g., C., R. 1 and 2.—495. from now on there will be, C. from now on av., R. 1.

[305]

Pris sunt les homages, li reis le[s] fist jurer,

Ke leals li seront par tere e par mer.

Ki comensaint la gwere e li consailler 500

Sunt maundés delà la Trent en sew à repoter,

Taunt cum en Gascoyne la gwer deit durer.

Issint deit li sires ses homes chacer.

Le eveske de Duram, ke mout fet à loer,

En conquerant la tere fu tuz jours li primer;

En conquérant la terre, tu étais toujours le premier;

Ne fussent ses enprises e hardiment de quouer,

Choses or chyviaus serraint à comencer.

Les duze peres

The twelve fathers

S’en vount as freres

They go as brothers

els confesser; 510

Le jugement

The judgment

Ke les attent

purrount doter.

purring daughter.

Kambynoy

Se tent tut coy,

Various Readings.—498. les fist, C., R. 1. pris unt, R. 2.—501. reposer, C., R. 1. delà Tr. en southe reposer, R. 2.—503. li sire, ... chastier, R. 2.—506. quer, R. 1.—507. ore chevyes, C., R. 1 and 2.—510. pur els, C., R. 2.—513. il doter, C.

Various Readings.—498. they made, C., R. 1. took, R. 2.—501. to rest, C., R. 1. beyond Tr. to rest, R. 2.—503. the lord, ... to cast out, R. 2.—506. to seek, R. 1.—507. now horses, C., R. 1 and 2.—510. for them, C., R. 2.—513. he gives, C.

[306]

ne volt aider.

need help.

La sorcerye

The sorcery

De Albanye

De Albany

ne pout valer.

no pout value.

Andreu se dort, 520

Andreu sleeps, 520

Ou il est mort

Where he died

al mouster.

L’Escos ke fra,

L’Escos is cool,

Quant il orra

Quand il pleuvra

le rei parler,

the king speaks,

A seint Edmon,

A saint named Edmund,

Et de tresoun

And betrayal

apeler

call

Count e baroun,

Count the baron,

Ke par arsoun 530

destruit l’a[u]ter?

destroy the altar?

Plus loins ne pout,

Illokes l’estoet

ester cum ler;

ester with leer;

E par agard

Stay tuned

Li rais Edward

Li raises Edward

determiner.

Various Readings.—520, 521. Andreu est mort, ou il se dort, C.—528. le appeller, R. 2.—531. destrut l’autr’er, R. 1. l’auter, R. 2.—536. le rey, R. 1 and 2.

Different Readings.—520, 521. Andreu is dead, or he's just sleeping, C.—528. call him, R. 2.—531. destroy the other, R. 1. the other, R. 2.—536. the king, R. 1 and 2.

[307]

And swa mai man kenne

And so I can know

The Scottes to renne,

The Scots to run,

and wer biginne. 540

and we begin. 540

Sum es left na thing

Sum es left no thing

Boute his rivyn riveling,

Boute his rival rivaling,

to hippe thar-hinne.

to hip there then.

Thair kinges scet of Scone

Their king's seat of Scone

Es driven ovir doune,

Es driven over down,

to Londen i-led.

to London I led.

In toun herd I telle,

In town, I tell you,

The baghel and the belle

The baghel and the beauty

ben filched and fled.

Ben stole and ran away.

Deus! cum Merlins dist sovent veritez 550

Deus! when Merlins often reveal truths 550

En ses propheciez! si cum vous lisez,

En ses prophecies! just as you read,

Ore sunt le deus ewes en un arivez,

Ke par graunt mountaignes ount esté severez;

Various Readings.—538. men, R. 2.—540. werre, C. were, R. 1 and 2.—541. somme, C. is lest, R. 2.—542. bot his rough, C. bot his riven, R. 1. but the riven r., R. 2.—543. thar ynne, C. inne, R. 1 and 2.—544. sette, C. thar king set ous Sc., R. 1. The kinges sete, R. 2.—545. over done, C., R. 1 and 2.—546. i-ledde, C., R. 1.—547. In toune, C., R. 2.—548. Thair b. and thair, C.—549. fledde, C. fliched and fledde, R. 1. bien, R. 2.—550. Ha Deus ke Merlyn, C. E! Deus com Merlyn, R. 1. A! Dieu cum Merlin, R. 2.—552. les .ij., C., R. 1.

Various Readings.—538. men, R. 2.—540. war, C. were, R. 1 and 2.—541. some, C. is less, R. 2.—542. but his rough, C. but his torn, R. 1. but the torn r., R. 2.—543. there in, C. in, R. 1 and 2.—544. set, C. there the king set us Sc., R. 1. The king's seat, R. 2.—545. over done, C., R. 1 and 2.—546. led, C., R. 1.—547. In town, C., R. 2.—548. their b. and their, C.—549. fled, C. fled and fled, R. 1. fine, R. 2.—550. Oh God with Merlin, C. Oh God with Merlin, R. 1. Oh God with Merlin, R. 2.—552. the .ij., C., R. 1.

[308]

Et un realme est fet [de] deus diverse regnez,

Ke solaint par deus rays estre governez.

Ore sunt les insulanes trestuz assemblez,

Et Albanye rejoynte à les regaltez,

Des quels li rais Edward est seignur clamez;

Cornewale e Galez sunt en ses poestez,

E Irlaunde la graunte à sez voluntez. 560

Reis n’i ad nent plus de tut les cuntrez

Fors li rais Edward k’ensi les ad visitez.

Arthur n’i avait unkes si plainement les fez.

Arthur n'avait jamais si clairement exprimé ses pensées.

Dès ore n’ait ke fere for porver ses alez,

Sur le ray de Fraunce conquer sez heritez,

E puis porter la croiz où Jhesu Crist fu nez.

E puis porter la croix où Jésus Christ fut né.

Ses enemys,

His enemies,

Deu mercis!

Thanks a lot!

sunt châtiez;

Various Readings.—554. Et une r. fet de diverse regnez, C. E un r., de d., R. 1 and 2.—561. ad ne prince de tuz les, C. a. n. p. de totes, R. 1. Rei n’i ad ne p., R. 2.—562. fors le ray ... joustez, C. li ad justicez, R. 1 and 2.—568. Deus mercys, C.

Different Readings.—554. And a reading from different kingdoms, C. And a reading, of d., R. 1 and 2.—561. to the prince of all, C. to the prince of everyone, R. 1. There is no king there., R. 2.—562. besides the king ... joust, C. he has justice, R. 1 and 2.—568. God thank you, C.

[309]

Trestuz sunt maz, 570

Trestuz are good, 570

Et pris cum raz,

enlachés.

enclosures.

Il ad corouns

E combatons

bien assez,

good enough,

Od deuz rays

Of the two rays

Ad un fays,

At one time,

et utraés;

Celi de sà

Ore aille de là, 580

od ses barnés.

Jon e Thomas

Jon and Thomas

Li lerount pas

desaydés;

desays

Cuthbert li vent,

Cuthbert lives.

Ke od li tent

en les medlez.

En Deu vous die,

Merlin de li

Merlin of the Lake

ad prophetez; 590

Various Readings.—572. enlacez, C., R. 1 and 2.—573, 574. coruz | Et combatuz, C., R. 1. coru | e cumbatu, R. 2.—582. Johan e Thomas, R. 1 and 2.—587. ses medlez, C.

Different Readings.—572. enlacez, C., R. 1 and 2.—573, 574. coruz | Et combatuz, C., R. 1. coru | e cumbatu, R. 2.—582. Johan e Thomas, R. 1 and 2.—587. ses medlez, C.

[310]

Trais regiouns

Trais regions

En ses baundouns

In his bounds

Serrount waynez;

Surround ways;

Ne sait blemy

La prophecie

The prophecy

par pecchez;

Sire Deus omnipotent

God Almighty

Ad seint Edmound al parlement

At St. Edmund's at parliament

li consaillé,

E sur li faus Phelippe de Fraunce, 600

Par ta vertu aver vengeaunce,

By your virtue, take vengeance,

K’il jamès ne seit avaunce

K'il jamès ne sait avancer

pur sa pure fauseté.

pure nonsense.

Al burk de Seint Edmond le jour est establie,

Sunt venuz les eveskes, ouf la compaignie

Sunt venuz les évesques, ouf la compagnie

De lais e clers, ad quels li ray prie

Des biens de seint eglise ayde e curtaysie,

Des biens de seint église aide et courtoisie,

Einsint cum els pramistrent auntane en l’abie

Various Readings.—597. Sire Deu, R. 1 and 2.—599. consaillez, R. 1 and 2.—602. This line is omitted in C., and R. 1 and 2.—603. Ly grantez, R. 1 and 2.—604. jour establye, C., R. 1 and 2.—606. Des ercedenes et clers ... li rays, C., R. 1. Des ercediakenes, R. 2.

Different Readings.—597. Lord God, R. 1 and 2.—599. advise, R. 1 and 2.—602. This line is omitted in C., and R. 1 and 2.—603. The grantees, R. 1 and 2.—604. established day, C., R. 1 and 2.—606. Of the clergy and lords ... the rays, C., R. 1. Of the clergy, R. 2.

[311]

De Westmoster, par quai li rais de ceo s’affye

En socour de sa guere, ke n’est pas finie. 610

En socour de sa guerre, qui n'est pas finie. 610

Countes e barouns à la chivalerie

Countesses and barons to the chivalry

Pur eus e pur le people grauntent en aie

[Le disime dener, et pur la marchaundye]

Le setim par my aide sa tresorie.

E li erceveske, ke tent la primacie

Deu sé de Canturbirs, sur respouns estudie,

E par deus eveskes al ray signefie

L’estat de seint eglise, ke mult est empoverie.

L’état de sainte église, que beaucoup sont appauvris.

Le erceveske après al rais va e die,

“Sire, pur Deu! là sus ne te greves mie, 620

“Sire, for God’s sake! Don’t take it to heart, 620

Pur tut seint eglise [je te certefye,

Desuz Deus en terre est nul alme en vye

Ke ad sur saint eglise] por ne mestrie,

For la pape de Rome, qe tent la vicarie

For the Pope of Rome, who holds the position of vicar

Various Readings.—610. This line is omitted in R. 1 and 2.—611. e la chiv., C., R. 2. ly grant en aye, R. 1.—612. The following line is not found in the Cambridge MS.—613. parmye à sa tresorye, C., R. 1 and 2.—616. sur respouns estodye, C., R. 1 and 2.—617. al reis, R. 1.—619. al ray, C.—620. eglise je te certefye, C.—622. Qe south Dieu, R. 2.—623. poesté et mestrye, C.

Different Readings.—610. This line is missing in R. 1 and 2.—611. and to the chiv., C., R. 2. I grant in yes, R. 1.—612. The following line is not present in the Cambridge manuscript.—613. give to his treasury, C., R. 1 and 2.—616. on response is studied, C., R. 1 and 2.—617. to the king, R. 1.—619. to the king, C.—620. church, I certify you, C.—622. That under God, R. 2.—623. power and mastery, C.

[312]

Qe seint Pere li apostoille avoit en baillie.

Qe seint Pere l'apôtre avait en charge.

La pape est nostre chef, il nous garde e guye,

La pape est notre chef, il nous garde et guide,

E estatute ad fet qe durement nous lie,

Sur privaciune de rent e de prelacie,

Ke disme, ne .v.time, ne moité, ne partie

A tei ne à nul autre nul de nous otrie 630

Saunz sun maundement en avowerie,

Saunz sun statement en avowerie,

Sur le sollempnement escomege e maldie

Trestuz le fiz de mere qe par seignurie

Aserveint seint eglise, ke Deus aide en fraunchie.”

A servant of the holy church, whom God helps in freedom.

“Sire cler,” dit li rais, “tu as parlé folie;

“Sire cler,” said the king, “you have spoken foolishness;

Promis est dette due, si fay ne seit oublie;

Promised is a debt that must be paid, if the deed isn't forgotten;

Mès ke joe te vais de boule saysie

Einsint tuz li autre, par le fiz Marie!

Ne puriez de ceste ayde estre desublie.”

Ne puriez de ceste ayde estre desublie.

Various Readings.—627. Estatute ad, C.—629. vintime, C., R. 1 and 2.—630. à ly altre, C., R. 1.—632. Sur co, C., R. 1.—633. les fiz, C., R. 1.—634. Deus ad f., C. ad enf., R. 1 and 2.—635. Sire clers, R. 1 and 2.—636. promesse, R. 1 and 2.—637. jeo te vaise de la bulle s., R. 1. jeo vei de la bulle s., R. 2.—638. Ansint tuz les altres, C.—639. ne purrai, R. 2.

[313]

“Sire,” dit le erceveske, “mout trevolunter 640

“Sire,” said the archbishop, “very willingly 640

Ad tei cum al seignur volums tuz aider

Par geongé de la pape, si tu le volez maunder

Par geongé de la pape, si tu le veux mal parler

Par un de tes clers ouf nostre messager,

Ke toun estate e nostre li purroit cunter;

E sur ceo qe la pape nous fra remaunder,

Volum solum nos aises curtaisement ayder.”

Volum solum nos aises curtaisement ayder.

“Sire clers,” redit li rais, “jeo n’ai pas mester

"Sire clers," replied the king, "I have no need

De ceo qe tu me dais la pape consailler;

Mès si tu vols respit en ceo kas aver,

Mès si tu veux du répit dans ce cas avoir,

Fa quant tu vodras tes clers assembler, 650

Enparlés du promesse, e tretez ent du quer;

En parlant de la promesse, et en s'attaquant au cœur du problème;

Après la Seint Hillari venez à Westmouster,

E fras la respouns sanz plus à parler.”

E fras la respouns sanz plus à parler.

“Sire,” dist le erceveske, “pur Deu e Seint Richer!

“Sire,” said the noble, “for God and Saint Richard!

Volez si e là tes gens comander,

Volez si e là tes gens commander,

Various Readings.—642. congé, C., R. 1.—644. porrount moustrer, C., R. 1 and 2.—645. Et soulom ço ke, C.—646. Voloums souloum, C. Volums nus de nostre aider e prester, R. 1 and 2.—651. Perfournir la pr. ... enparler, C.—653. fetez, ... en parler, R. 1 and 2.—655. Voylliez, C.

Different Readings.—642. congé, C., R. 1.—644. porrount moustrer, C., R. 1 and 2.—645. Et soulom ço ke, C.—646. Voloums souloum, C. Volums nus de nostre aider e prester, R. 1 and 2.—651. Perfournir la pr. ... enparler, C.—653. fetez, ... en parler, R. 1 and 2.—655. Voylliez, C.

[314]

Ke sunt tes ministres ad .xii. dener,

Ke nous ne nos tenaunz facent molester,

Ne nos temperaltez ouf les lays taxer.”

Ne nos temperaltez ouf les lays taxer.

“Sire,” respount li rays, “ceo n’estut doter;

“Sire,” responds the king, “this is not to be given as a gift;

Car ben ne mal ne frunt ad nule de ton poer. 660

Noun pur ceo, bel sire, jeo prie e requer,

Par my ta deocise comandez prier

Pur moy e pur le[s] menz, e Deu mercier,

Ke largement pur nous fet ad cea en arer.”

Ke largement pur nous fet ad cea en arer.

Le erceveske otrie, e fet sun dever.

Poi avaunt cel houre revint le tresorer

Water de Langetoune, ke fu passé la mer

Water de Langetoune, who had crossed the sea

Ouf le cardinale de la pes treter.

Ouf, the cardinal of the pes treter.

Respouns qu’els i port ne pot nule home saver,

Fors cels du consaille qe ne l’osent reveler. 670

Fors cels du conseil que ne l’osent révéler. 670

Messagers après vindrent nuncier

Messengers later came to announce

Al rays Sire Edward forme de amourer

Various Readings.—657. ne facent, C.—659. ço dist le rais, C.—661. li rays li prie, C.—663. les mens, R. 2.—664. fet sla, C. fet ad ça, R. 1. fet de scea, R. 2.—665. l’ottrye, e fet, R. 1 and 2.—668. les chardinals, C.

Different Readings.—657. don’t do it, C.—659. it says the reason, C.—661. the rays plead with me, C.—663. the months, R. 2.—664. makes this, C. makes about this, R. 1. makes of this, R. 2.—665. the other, and makes, R. 1 and 2.—668. the cardinals, C.

[315]

Contek de Gascoyne, e fet acorder

Contek de Gascoyne, and have agreed

Li ouf le Rey Phellipp sanz plus guerrer,

Si cum les cardinals ount fet ordiner.

Si cum les cardinals ont fait ordonner.

Li Rays Edward par taunt ad fet retorner

Water de Langetoun, e Hugue le Despenser,

E Jon de Beruik, clerk avertik ber.

Counduire les face Dieus, e bien remener!

Les barouns d’Escoce à cel parlement 680

Ne fu resoun rendu, ne doné jugement,

Ly rais est si corteis, de si pitouse talent,

E de si graunt merci, jeo crei certeinement

Ke sa misericorde serra sauvement

Be merciful, be kind.

A cels ke ount la mort deservi plainement,

E des fez attainz felonousement.

The deed was done feloniously.

La grant pité du quer q’il ad eu sovent

Des felons de Gales, en parlent tote gent,

Various Readings.—672. de amourer, C. de amurer, R. 1. au rei ... de amourer, R. 2.—673. du contek du ... fere, C., R. 1. du c. ... fere, R. 2.—674. guerrayer, C., R. 1. guerreier, R. 2.—678. anerty, C. Johan de Berwike ... avertiz, R. 1. Johan ... clerk e averti, R. 2.—680. Des barouns, C.—681. renduz, C.—686. de fez, C.

Different Readings.—672. to love, C. to love, R. 1. to the king ... to love, R. 2.—673. of the story of ... to do, C., R. 1. of the ... to do, R. 2.—674. to wage war, C., R. 1. warrior, R. 2.—678. anxiety, C. John of Berwick ... warned, R. 1. John ... the learned man warned, R. 2.—680. Of the barons, C.—681. to return, C.—686. of the fez, C.

[316]

Quan[t] plus ad eu affer pur son avancement,

Meuz li ount la gwere, e fet desturbement, 690

Meuz, the war is happening, and it's causing disturbance, 690

Dunt ses alez aillours laisser li covient.

Dunt says everywhere else it’s allowed to be left.

Apres le Seint Hillori, quant le rays quidait

Parlement à Loundres, cum ordinez aveit,

Noveles li vindrent par cil ke les estayt

Novels are all about those who were there.

Venuz de Kaumbray, e li nunciait

Venuz de Kaumbray, and he announced

Ke la parlance de pez se fist pur nul esplait.

Par quey le rais Edward demourt e se purvait

Par mer e par tere ke trahi ne sait;

En Westmouster de ses gens equait

Treter de sour quel ayde la clergie li frait. 700

Treter of the sour that the clergy makes him. 700

Ly Sire de Canturbir sur ceo se tint etrahit,

Pur luy e sa paroche à Seint Thomas vouait

Ke nul de sa eglise taillé plus ne serrait,

Various Readings.—691. ses alers, R. 1.—693. tenir à L., C.—694. lors estait, C., R. 1 and 2.—697. le rei, R. 2.—698. Par tere et par mer, C. mer ne par t., R. 2.—699. en vait, C., R. 1 and 2. E à W., R. 1.—700. Treter sur quele aide, C., R. 1.—702. et pur sa p., C.

Different Reads.—691. his warnings, R. 1.—693. to hold on to L., C.—694. then stood, C., R. 1 and 2.—697. the king, R. 2.—698. By land and by sea, C. sea not by t., R. 2.—699. goes, C., R. 1 and 2. And to W., R. 1.—700. To treat on which aid, C., R. 1.—702. and for his p., C.

[317]

Ne mis en servage taunt cum il viverait,

Saunz maundement la pape, ke governer le deit.

Saunz mandement le pape, qui doit gouverner le devoir.

Li sire de Nichole ataunt se [a]cordait;

Oliver li eveske, ke flecher ne solait.

Li rais vers la clergie par taunt se corucait,

E hors de sa pese juguer la comaundait.

Mès meintenaunt après cele fet repellait. 710

Mès maintenant après cette fête, ça rappelle. 710

Co feceint les eveskes ki volunté chascait

Aider à lur seignur dunt recoverir soun drait,

Aider à leur seigneur de recouvrer son droit,

A seinte eglise defendre de hounte e de fourfait.

A holy church should defend against shame and wrongdoing.

L’elyt de Everwyke, ke pes desirrait,

Dit ke volunters pur quanke li tuchait,

Dount saint eglise defendre le quint dener mettrait.

Des Escoz chaitifs nule aime i parlait:

Demorez sunt suz garde en autel plait,

Cum avaunt estaient, Dunbar les achascait.

Various Readings.—705. les dait, C., R. 1.—713. Et sainte, C., R. 1. surfait, R. 1.—718. sunt uncore suz g. en a. esplait, C. sont en garde mult à lour deshait, R. 1. tut à lour desheit, R. 2.—719. This line ends in C., and R. 1 and 2, with the words escotez ke ço dayt, and the English lines following are omitted.

Different Readings.—705. les dait, C., R. 1.—713. Et sainte, C., R. 1. surfait, R. 1.—718. sunt uncore suz g. en a. esplait, C. sont en garde mult à lour deshait, R. 1. tut à lour desheit, R. 2.—719. This line ends in C., and R. 1 and 2, with the words escotez ke ço dayt, and the English lines following are omitted.

[318]

For thar wer thai bal brend, 720

For there were they bal burned, 720

He kauged ham thidre kend,

He kicked him there again,

aut dreved to dote.

aut drove to date.

For Scottes at Dunbar

For Scots at Dunbar

Haved at thayre gau char

Haved at their gauge char

schame of thar note.

scheme of that note.

Wer never dogges there

We never go there.

Hurled out of herre

Thrown out of here

fro coylthe ne cotte.

Translation.—May Wales be accursed of God and of St. Simon!—for it has always been full of treason.

Translation.—May Wales be cursed by God and St. Simon!—for it has always been filled with betrayal.

May Scotland be accursed of the mother of God!—and may Wales be sunk down deep to the devil!—In neither of them was there ever truth.—For as soon as war was commenced in Wales,—and the covenant which had been cut out in Aquitaine—was broken and refused by the King of France,—and Edward and Philip began hostilities,—the foolish King of Scotland, named John Baliol,—who was brought to the kingdom by King Edward,—by the seductions of his false baronage,—against his homage and against his fealty,—sent messengers to the court of Rome—to pope Celestin, who at the time held the see,—by a trick falsely showed—that the kingdom of Scotland with the dignity—ought to hold of him by testimony of ancient times,—and that King Edward by force and might—made him do homage against his will;—and prays that he may be absolved and delivered—from his faith to the king, to whom he was sworn.—Pope Celestin, too unadvised,—absolves the King of Scotland by his bull.—As soon as the thing is announced in Scotland,—the barons have made to their disgrace—twelve peers of Scotland, and have taken counsel—to disinherit Edward of the sovereignty.—For the great honour which Edward the prudent—did to John Baliol, such is the goodness—with which King Edward—by King John the sleeveless—is rewarded.—With Scotland let it be as it may,—it is needful for us to complete—the history before mentioned.

May Scotland be cursed by the Mother of God!—and may Wales sink deep into the devil's grasp!—Neither of them has ever been truthful.—For as soon as war broke out in Wales,—and the agreement made in Aquitaine—was broken and rejected by the King of France,—and Edward and Philip started hostilities,—the foolish King of Scotland, John Baliol,—who was brought to the throne by King Edward,—seduced by his deceitful barons,—against his loyalty and fealty,—sent messengers to the court of Rome—to Pope Celestin, who was in charge at the time,—falsely claiming—that the kingdom of Scotland, along with its honor—should hold by right from ancient times,—and that King Edward forced him to do homage against his will;—he asks to be absolved and released—from his oath to the king he swore loyalty to.—Pope Celestin, lacking good judgment,—absolves the King of Scotland with his decree.—As soon as this news reaches Scotland,—the barons disgracefully—selected twelve peers of Scotland and conspired—to strip Edward of his sovereignty.—For the great honor that Edward the Wise—bestowed upon John Baliol, this is the gratitude—with which King Edward—is repaid by King John the Weak.—Let Scotland be as it may,—we need to complete—the story previously mentioned.

When Morgan has submitted, and Madoc is taken,—the king returns to London by the advice of his friends.—Two cardinals of Rome the pope has sent there,—who had talked with the King of France at Paris;—the pope has interfered to establish love between them.—The cardinals have stated their object to the king;—pressingly they have requested Edward and Philip—to remain in peace each in his country,—like good people of power and value,—who on no side make themselves enemies;—or that the pope himself should be their judge,—to effect the reconciliation wherever might be the trespass.

When Morgan has submitted and Madoc is captured, the king returns to London at the advice of his friends. Two cardinals from Rome, sent by the pope, had spoken with the King of France in Paris. The pope has intervened to promote peace between them. The cardinals have explained their purpose to the king and have earnestly requested that Edward and Philip remain at peace in their respective countries, acting like honorable and influential individuals, who don’t consider each other enemies. Alternatively, they suggested that the pope himself could serve as their judge to facilitate reconciliation in cases of wrongdoing.

Whilst the cardinals were talking of the peace,—the people of Normandy came to Dover,—along with them were those of Calais.—They entered suddenly into the town of Dover,—and began to burn a part of the town;—of young and old they killed thirteen men.—When they came to the reckoning, they left ten for one.—The keeper of the castle and those who remained,—and the monks of the cell, who bare themselves well,—took to their defence and cried out upon them;—Normans and Picards who had put themselves in debt,—were let out of pledge; the hats remained—with the heads of some, the others went away.—There was a monk in truth, to whom twenty bowed down,—and he absolved them all, they knew not a word more.—The cardinals afterwards repaired to Paris;—I do not know what answer they carried from the king.—Nevertheless divers among them said,—that all the conversations would come to this at last,—that Edward and Philip should withdraw their people,—so that people should go by sea and by land,—in sufferance of peace, as friends could;—the English would perform the agreement,—if the Germans would agree with them.

While the cardinals were discussing peace, the people of Normandy arrived in Dover, accompanied by those from Calais. They stormed into the town, starting to burn parts of it, killing thirteen men of all ages. When it came time to account for the losses, they left ten for one. The castle keeper and those who stayed behind, along with the monks from the cell who held their ground well, took up their defense and shouted at them. Normans and Picards who had fallen into debt were released from their obligations; some hats remained, with some heads still inside them, while others fled. There was indeed a monk to whom twenty bowed down, and he absolved them all, though they understood not a word more. The cardinals later went to Paris; I don't know what message they brought back from the king. However, several of them remarked that all discussions would ultimately lead to this: that Edward and Philip should withdraw their forces, allowing people to travel by sea and land in pursuit of peace as friends; the English would uphold the agreement if the Germans would join them.

Whilst the cardinals are interfering—to re-establish the peace, and to make the kings friends,—Thomas de Turbevile, who was taken at Rion,—has talked so much to the Provost of Paris,—that he has done his homage to him, and given as hostages—his two sons in keeping, and solemnly promised—to go to England to spy the country,—and to say to King Edward that he came a fugitive—escaped from prison among his enemies.—The Provost agreed to it, and put in his writing—a hundred pounds of land on such a devise;—and Thomas pledges on the Gospels,—that all England, and Wales and the Marches,—and all who are of value in the kingdom of Scotland,—shall bow to Philip the son of Louis.

While the cardinals are getting involved—to restore peace and make the kings friends—Thomas de Turbevile, who was captured at Rion, has talked so much to the Provost of Paris that he has shown his loyalty to him, given his two sons as hostages, and solemnly promised to go to England to gather information about the country, and to tell King Edward that he came as a fugitive who escaped from prison among his enemies. The Provost agreed to this and included in his document a hundred pounds of land for this purpose; and Thomas guarantees on the Gospels that all of England, Wales, and the Marches, as well as all the important people in the kingdom of Scotland, will submit to Philip, the son of Louis.

Hear now how the grace of Jesus Christ—warned the gentle King Edward of the treason.—Thomas came to England and said to the king,—that he had escaped out of prison by night,—and that he had run so great a risk out of love to Sir Edward.—The king showed him in return courtesy enough;—and afterwards Turbeville inquired day by day—the state of the land, and provided for his going—from place to place to seek of great and of little,—how he could do such injury to the English,—that King Edward should lose his land.—The condition of every part, as he understood it,—he sent over with the cardinals by one of his own servants—to the Provost of Paris, who made joy enough about it.—The clerk who wrote the letter for Turbeville,—made known its contents to the king’s most secret counsellor.—The thief got to know this, and immediately took to flight;—a serjeant at arms, who followed him very closely,—surprised Turbeville the third day after.

Listen now to how the grace of Jesus Christ warned the kind King Edward of treason. Thomas arrived in England and told the king that he had escaped from prison at night and that he had taken a great risk out of love for Sir Edward. The king welcomed him courteously in return. Later, Turbeville inquired daily about the condition of the land and made plans to travel from place to place, seeking ways to do harm to the English so that King Edward would lose his territory. He sent the details of each area, as he understood them, with one of his own servants to the Provost of Paris, who was very pleased to receive them. The clerk who wrote the letter for Turbeville revealed its contents to the king’s most trusted advisor. The thief found out about this and immediately fled; a sergeant at arms who was following him closely caught up with Turbeville three days later.

The traitor is taken, and brought to London,—with very great wickedness which was found upon him.—The things which are aforesaid, which he had agreed to do,—by the king’s will are put under foot,—until the world is otherwise turned.—Turbeville is judged in the court as a traitor;—he was first drawn through the town of London,—and then hanged like a thief, for his malpractices.—For our King Edward God has interfered much—now and at other times for his safety.

The traitor is captured and brought to London, with very serious crimes found on him. The things he had promised to do, according to the king's orders, are ignored until the world changes. Turbeville is judged in court as a traitor; he was first dragged through the streets of London, and then hanged like a criminal for his wrongdoings. God has intervened a lot for our King Edward, both now and at other times for his protection.

When vengeance is done upon Turbeville,—the cardinals of Rome, who had repaired to France—have had frequent conversation with King Philip,—and have often besought the King of Germany,—and have demonstrated by clerks and laymen—to the gentle King Edward, that the variance is hard—about which he and King Philip are at discord;—whereby they have so ordained the matter,—that he and the two kings shall send without delay—to Cambrai clerks and laymen of great knowledge,—to treat of the peace, and to judge the grievances,—and to make the amends for the war.—King Edward agrees to it with good faith;—to Cambrai he has sent without any delay—bishops and barons of great account.—May God by his power guard them from treason!

When revenge is taken on Turbeville, the cardinals of Rome, who had traveled to France, frequently spoke with King Philip and often asked the King of Germany for help. They demonstrated to the kind King Edward, through both clerks and laypeople, that the disagreement between him and King Philip is serious. They've arranged for him and the two kings to send knowledgeable clerks and laypeople to Cambrai without delay to negotiate peace, address grievances, and find solutions for the war. King Edward agrees to this sincerely and has promptly sent important bishops and barons to Cambrai. May God protect them from betrayal!

While these lords are gone upon this message,—Sir Edward the brother of the King of gentle spirit,—the Earl of Lincoln with all his retainers,—Sir William de Vescy, a good and prudent knight,—barons and vavasors of gentle lineage,—knights and sergeants with their cousinage,—footmen without number from moor and wood,—and Welshmen who know how to fight from frequent practice,—are gone into Gascony, and entered on the passage,—with thirty-six banners of the best escuage—that was in England, except the vassalage—of those who now perform their seignorage.—For those who are left to guard their inheritance,—the king has required and taken into his expedition—against the King of Scotland and his false baronage,—who have withdrawn their homage from King Edward.—The first day of March, in all the great storm,—comes King Edward with very great purveyance,—to Newcastle-upon-Tyne, for the great outrage—which the wicked dogs have effected in their folly.—May our King Edward suffer the “male rage,”—if he does not take them and hold them so fast in cage,—that nothing shall remain after his taillage,—except only their rivelings and their bare backsides.

While these lords are off on this mission—Sir Edward, the brother of the King with a kind spirit—the Earl of Lincoln with all his followers—Sir William de Vescy, a good and wise knight—barons and lesser nobles of noble blood—knights and squires along with their relatives—countless foot soldiers from the marsh and forest—and Welshmen who know how to fight from constant practice—have gone to Gascony and set sail—with thirty-six of the best banners that were in England, aside from the vassals—of those who are now fulfilling their duties. For those who are left to protect their inheritance—the king has called and taken them into his campaign—against the King of Scotland and his treacherous barons—who have renounced their loyalty to King Edward. On the first day of March, amid a great storm—King Edward arrives with a considerable force—in Newcastle-upon-Tyne, to address the great offense—caused by the wicked men in their foolishness. May our King Edward unleash his wrath—if he doesn’t capture them and hold them tightly in a cage—so that nothing remains after his punishment—except their rags and their bare behinds.

Robert de Ros of Wark fled from the English,—and entered into the war with the people of Scotland.—The King Sir Edward seized his castle,—held the festival of Easter there, and afterwards went—towards Berwick-on-Tweed, and besieged the town.—The ill-fated people at first surprised—two ships of English, and put them to death.—King Edward heard of it, and attacked the gates;—the English passed the ditches without respite.—On Easter Friday in the afternoon he conquered—the town of Berwick; the English slew there—four thousand Scotchmen, and many others perished.—Sir Edward lost there one knight and no more,—Richard de Cornwall [was he], a Fleming struck him—with an arrow which he shot out of the red hall.—Soon was the hall taken, the fire cleared the way.—The keeper of the castle when he saw the necessity,—delivered the castle to King Edward before it was assaulted.—William Douglas was chosen in it,—and Richard Fraser, to do injury to the king;—the king has them prisoners. Jesus Christ be thanked!

Robert de Ros of Wark fled from the English and joined the fight with the Scottish. King Edward seized his castle, held the Easter festival there, and then headed towards Berwick-on-Tweed, where he laid siege to the town. The unfortunate townspeople initially captured two English ships and killed the crew. When King Edward heard about this, he assaulted the gates, and the English crossed the ditches without pause. On Easter Friday afternoon, he conquered the town of Berwick; the English killed around four thousand Scotsmen, with many others dying as well. Sir Edward lost only one knight there—Richard de Cornwall, who was struck by an arrow shot by a Fleming from the red hall. The hall was soon taken, and fire cleared the way. The castle keeper, seeing the dire situation, surrendered the castle to King Edward before it was attacked. William Douglas and Richard Fraser were chosen to harm the king, but the king has them as prisoners. Thank Christ!

The Earl of the March, the famous Patrick,—of his own free will came in to the king’s peace;—Gilbert de Umfraville before remained—with King Edward, to whom he was sworn;—Sir Robert de Bruce with all his household—holds always his fealty to King Edward,—and has shown him love in his wars against the Scots.—When Berwick was taken, there was found within it—gold and silver without measure, and plenty of the other metals,—and all the nobility which belonged to a city.—The Baliol has lost the issue and entry—of the noblest town that was in his power.—King Edward holds it conquered by the sword,—causes it to be surrounded with a ditch large and broad,—in reproof of the Scot who had sung of him,—and made rhymes in English for mockery.—Let him pike and let him dike,—they said in scorn,—how it may best be.—He pikes and he dikes,—in length as he likes,—as they may best see.—Scattered are the Scots,—huddled in their huts,—they never thrive:—Right if I read,—they tumble in Tweed—who dwelt by the sea.

The Earl of the March, the well-known Patrick, willingly came into the king’s peace. Gilbert de Umfraville had previously supported King Edward, to whom he was sworn. Sir Robert de Bruce, along with all his household, remains loyal to King Edward and has shown him support in his battles against the Scots. When Berwick was captured, there was an immense amount of gold and silver found inside, along with plenty of other metals, and all the nobility that belonged to a city. The Baliol has lost control of the noblest town that was in his grasp. King Edward claims it as conquered by the sword and has ordered it to be surrounded by a large ditch as a taunt to the Scot who had made fun of him and created mocking rhymes in English. Let him dig and let him build, they said in scorn, however he deems best. He digs and builds, as long as he likes, as they can best see. The Scots are scattered, huddled in their huts, and they never thrive. If I read it right, they tumble into the Tweed—those who once lived by the sea.

Whilst Sir Edward with earls and barons—caused Berwick to be surrounded with ditches,—there are issued from Scotland three earls, by name—Mar, Ross, and Menteith, with forty thousand rascals;—they were going in the route in parties,—they reduced Tindale to ashes and cinders,—the town of Corbridge and the two monasteries—of Hexham and Lanercost they have destroyed by fire,—they have made slaughter of the people of the country,—carried off their goods, driven away the canons.—After the ravage like fools and miserable wretches—they are gone to Dunbar to their confusion.—They have taken the castle, and erect their tents,—the houses belonged to the Earl of the March.—King Edward heard tell of it, and issued summonses—to recover Dunbar, and take the thieves—who had made destruction of holy church.—A little before this time, through the regions,—the cardinal returned from Cambrai with an answer—of the King of France, as we shall hear afterwards;—Sire Amy de Savoy, a count of great renown,—came in his company, and Otho de Grauntsoun.—The latter came with his companions from Cyprus,—who, when Acres was taken, escaped—by passing the neighbouring sea, without other accidents.—I have told you before what evil and what destruction—were done to holy church wrongfully and without reason;—and you have often heard in the holy sermons—that God is just in all his dealings:—Now hear of Dunbar, where without evasions—the enemies of God are caught in a fold like sheep.

While Sir Edward, along with earls and barons, surrounded Berwick with ditches, three earls from Scotland—Mar, Ross, and Menteith—came out with forty thousand men. They were moving in groups, burning Tindale to the ground, destroying the town of Corbridge and the two monasteries of Hexham and Lanercost by fire. They slaughtered the local people, stole their belongings, and drove away the canons. After this devastation, like fools and miserable outcasts, they headed to Dunbar for their own downfall. They took the castle and set up their tents in the houses that belonged to the Earl of the March. King Edward heard about this and issued summonses to reclaim Dunbar and capture the thieves who had ravaged the holy church. Not long before this, the cardinal returned from Cambrai with news from the King of France, as we will discuss later. Sire Amy de Savoy, a count of great renown, came with him, along with Otho de Grauntsoun. Otho had come with his companions from Cyprus, who escaped after Acre was taken by crossing the nearby sea without incident. I have previously told you about the wrongful destruction done to the holy church, and you have often heard in the holy sermons that God is just in all His dealings. Now listen about Dunbar, where, without any excuses, the enemies of God are trapped like sheep.

On the first Monday in the month of May,—at Berwick-upon-Tweed the king heard say,—how the foolish rascals, who had burnt—Hexham and Lanercost, nor spared the monasteries,—had taken Dunbar, the castle by the sea,—where the Earl Patrick kept his wife.—The King Sir Edward forthwith caused to be sent there—the Earl of Warenne with all his power,—the Earl of Warwick and Hugh le Despenser,—barons and vavasours, knights, squires;—Southerns and Northerns went there right courageously;—they take there footmen enough for their need,—and come to Dunbar to besiege the castle.—They prepared for the attack, and would not delay.—The foolish felons within hoped to have aid;—they plotted together how to trick the English.—Sir Richard Syward, who used to dwell—with our King Edward, at robe and pay,—they send deceitfully to treat with our English;—so he comes to them, and says, that very willingly—he will cause the castle to be delivered to them, if they will grant—three days’ respite, that they may consult—the King Baliol, and tell him their condition.—And if he at that time do not come to raise the siege,—they will deliver the castle without further delay.—Forthwith he gives hostages, and causes to be announced—to the host of Scotland in the same manner,—as you will hear after, he caused it to be recorded.

On the first Monday in May, the king at Berwick-upon-Tweed heard that the foolish rascals who had burned Hexham and Lanercost, not sparing the monasteries, had taken Dunbar, the castle by the sea, where Earl Patrick kept his wife. King Edward immediately sent the Earl of Warenne with all his forces, along with the Earl of Warwick and Hugh le Despenser, along with barons, vavasours, knights, and squires. Southerners and Northerners went there bravely; they gathered enough foot soldiers for their needs and arrived at Dunbar to besiege the castle. They prepared for the attack without delay. The foolish criminals inside hoped for aid; they plotted together to trick the English. Sir Richard Syward, who used to live with our King Edward, came deceitfully to negotiate with the English. He told them that he would gladly arrange for the castle to be surrendered if they granted three days for them to consult with King Baliol and inform him of their situation. And if he didn’t come to lift the siege in that time, they would surrender the castle without further delay. He promptly gave hostages and had it announced to the Scots in the same way, as you will hear later, and it was recorded.

The messenger goes, and soon came to—King John and to the host which was with him,—he said to them as Siward had instructed him:—“Sir King, your barons remain in hard strait—in the castle of Dunbar, in danger of being driven out.—For when King Edward knew of their being there,—he caused part of his host to be sent thither.—The Englishman, when he came there, besieged the castle.—Sir Richard Siward, who knew them all,—issued from the castle, and talked them over so well,—that the English gave him a truce for three days.—Wherefore the company, who were there on your part,—commanded me to go to you as to their lord,—and to say truly, that the man neither sits nor goes,—who can hinder your coming, unless by some deceit,—within the term of truce which the English has granted us.—To-morrow at the hour when people eat and drink,—go hence hastily straight there;—ours in the castle will watch for you;—they will issue upon the English who do not expect their coming,—entrap them between you and hold them so tight,—that they shall no more come in the field to do annoyance to yours.—You have no other way that will avail you.—Now arm, and let us go, and may no soul survive—who shall have any mercy on our enemies when they are taken!—Strike with the sword—Northumberland—will be yours by right;—All England—by this war—you will that it be lost:—Never did Albania—by stroke of the sword—do so great an exploit.”—On the green—that keen generation—gathered like goats;—I reckon—on some it is seen,—where the bit bit.

The messenger left and soon reached King John and his troops. He told them, as Siward had instructed: “Sir King, your barons are in a tough spot—in the castle of Dunbar, at risk of being driven out. When King Edward learned they were there, he sent part of his army there. The English, upon arrival, besieged the castle. Sir Richard Siward, who knew them all, came out from the castle and negotiated so well that the English granted him a three-day truce. Therefore, the group there, on your behalf, asked me to come to you as their lord and truly say that no one can stop your arrival, unless by some trickery, during the truce the English have given us. Tomorrow, at mealtime, head straight there quickly; our people in the castle will be watching for you. They will charge the English, who won't expect it, trapping them between you, holding them tight so they won't be able to interfere with your forces. You have no other option that will help you. Now arm yourself, and let’s go, and may no one survive who shows any mercy to our enemies once they are captured! Strike with the sword—Northumberland will be yours by right; all of England, through this war, you’ll see lost. Never has Albania achieved such a great feat by the sword.” On the green, that fierce group gathered like goats; I reckon—some can see it, where the bite bites.

At the saying of the messenger the rout of vagabonds—begin to arrange themselves in order of battle.—Sir Richard Siward, who gave this counsel,—comes to the English, and says, “God help me!—I see people coming in very great apparel,—as though they would give battle, without number of footmen.—I go, if you think well, to hinder them,—that they may not come nearer.”—Our people say, “Do not trouble yourself!”—And they take Siward, that he may proceed no further;—they place guards at the gate and at the wall;—Humphrey de Bohun the younger is keeper of the guard,—to hinder aid from the castle from attacking their rear;—and they mount their steeds, and spur to the hill;—he who can run fastest springs before the others.—The Scot sees them come, and turns his tail like a quail,—he flies away as straw does before the wind.—The English pursue them like a sheep—when it flies at the sight of the wolf issuing from the wood.—The proud Scot imagines that he is as good as—the Duke Sir Corineus, who conquered Cornwall.—Of so many men at arms I marvel very much—that there is not one of them all worth a farthing in action,—except Patrick de Graham, who remains and strikes—with the burnished sword, but he is slain without fail.—Ten thousand and fifty-four are slain in the engagement;—they are all Scots, I have the number by reckoning.—These were the caitiffs who butchered the cattle—in Northumberland, and left the entrails to the dogs.—They were excommunicated by book and candle,—because neither holy church nor priest or clergy—they spared no more than bake-house or barn.—Sin has driven them to such a hap—that they have lost in the field the head with the ears.—The foot-people—put the Scots in the poke,—and made bare their backsides:—By way—heard I never tell—of readier pages,—to pick—the robes off the men,—who in the field fell.—They took of each man;—the rough ragged devil—tear them in hell!

At the messenger's word, the group of outcasts starts to line up for battle. Sir Richard Siward, who offered this advice, approaches the English and says, “God help me! I see people coming in fancy clothes, as if they intend to fight, with countless foot soldiers. If you think it’s a good idea, I’ll go to stop them from getting any closer.” Our people respond, “Don’t worry about it!” They hold Siward back so he can’t go any further, placing guards at the gate and wall. Humphrey de Bohun the younger is in charge of the guards to prevent anyone from the castle from attacking their rear. They saddle their horses and ride up the hill, with the quickest one charging ahead of the rest. The Scots see them coming and flee like a frightened quail, running away like straw in the wind. The English chase after them like a sheep fleeing from a wolf emerging from the woods. The arrogant Scot thinks he's as good as Duke Sir Corineus, who conquered Cornwall. I’m amazed that among all those armed men, there isn’t one worth a dime in battle except for Patrick de Graham, who stays behind to fight with his shiny sword, but he’s inevitably killed. Ten thousand and fifty-four are slain in the battle; all are Scots, and I’ve counted them. These were the scoundrels who slaughtered cattle in Northumberland and left the guts for the dogs. They were excommunicated with book and candle because neither the holy church nor priests nor clergy received any mercy from them, treating churches and barns alike. Sin has driven them to such a fate that they lost their heads and ears on the battlefield. The infantry cornered the Scots and left them exposed. I’ve never heard of quicker fighters who were so adept at stripping the clothes off fallen men. They took from each person; may the rough, ragged devil tear them in hell!

In battle or encounter it was never recorded—that so many people were destroyed so soon,—or thus turned their backs without making any defence.—May the crows have the bodies, and the devils the souls—of all that thus have conducted the wars!—For of this part there was never once,—within town or without, a good action proved,—but only prowling and robbing the towns,—burning holy church, killing the clergy,—may God be praised who has revenged it at Dunbar!—The earls who had done the wicked deeds,—as soon as they knew and were aware—of the defeat of their kindred,—have delivered the castle to the English on their return,—and without conditions obliged themselves—to the King Sir Edward, to do his will.—The king next day came there to his baronage,—the prisoners who are taken they have presented to him,—three earls, three barons, three bannerets,—and besides them twenty-eight dubbed knights,—with five score gentlemen who were found there;—two clerks and two Picards are counted among them.—The Earls are sent to the Tower of London.—Some of the barons are associated with them;—the others are sent to different castles,—two by two mounted together on a hackney;—some with their feet fettered in carts;—in such kind of dance their game ended!—Throughout England in every country—people will always talk of their pride—as long as the world lasts, people have scoffed at their action.—For the Scots—I reckon for sots,—and wretches unwary;—ill luck—to give blows—drew them to Dunbar.

In battle or conflict, it was never recorded that so many people were destroyed so quickly or turned their backs without putting up any defense. May the crows take the bodies and the devils take the souls of all who have conducted the wars in this way! For never once, inside or outside the town, was there a single good action proved, only looting and raiding the towns, burning holy churches, and killing the clergy—may God be praised for avenging it at Dunbar! The earls who committed these evil acts, as soon as they learned of their kin's defeat, handed over the castle to the English upon their return and, without conditions, pledged themselves to King Edward to do his bidding. The next day, the king came to his barons, and they presented him with the prisoners—three earls, three barons, three bannerets, and in addition, twenty-eight knights, along with sixty gentlemen who were found there; two clerks and two Picards were counted among them. The earls were sent to the Tower of London. Some of the barons were sent with them; others were sent to different castles, two by two mounted together on horses; some with their feet shackled in carts; in this way, their game ended! Across England, in every region, people will always speak of their pride. As long as the world exists, people have mocked their actions because the Scots—I consider them foolish and unwary wretches—had bad luck that led them to Dunbar.

Now it is time to tell the plot—of the twelve peers of Scotland, who thought surely—to destroy England, I will just tell you how.—When the King of France, after the breaking off—of that marriage which was often talked of,—would retain Gascony by abatement,—and King Edward sent thither his people,—and re-took a part by war from the French;—King John of Scotland, by the enticement—of earls and barons, and of clerks also,—sent to France by common agreement—the bishop of St. Andrew’s, by whose procurement—the brother of the King of France, namely, Charles,—made an alliance for the son of the King of Scotland,—who was to marry his daughter, and afterwards by oath—the French and Scots should go conjointly—into England to destroy from the Tweed to Kent;—and that the King of France should land,—when he would, suddenly in the Tweed,—forthwith he should suddenly take all Northumberland,—and then all the land without hindrance;—that he should not leave a man alive, neither father nor kindred.—The traitorous negotiation being entered upon without completion,—the seneschal of Scotland is come in without more ado—to the King Sir Edward, with all that belongs to him,—earls and barons and bishops fully,—are come to his peace all at his desire.—King John and his son, without land or tenement,—are led to London to support judgment.—Now King Edward possesses Scotland entirely,—like Albanac had it at the beginning.—The Welsh and Irish—to our English—aid doughtily.—Whereby the Scots—have through ours—imprisonment;—and that land—by this war—is lost for ever.—The Welsh are gone home,—and the Irish returned—with sail and with wind.—You English remain there;—you ought to pray devoutly—that the Lord God forbid,—to take Aman into favour again,—and exile Mardocheus,—in royal parliament.—Edward, amid all your accusations,—please to remember the burnings,—of the temple of God Almighty,—at Hexham, where that host—of the cross made roast,—the figure of human salvation.—Herod strikes there, the child dies,—in this anguish Rachael weeps;—Edward, wreak vengeance for it.—Thou wilt be judge, judge according to right;—let him hang who ought to hang,—the law wills it certainly.—The punishment is hard and cruel,—for it is everlasting,—for all who give judgment otherwise.—Now chastise your enemies,—that they may not stir again—in a new mischief.—We ought to have mercy;—but that ought not to avail a traitor,—there the law suspends it.—For love nor for pence,—a king ought not to spare,—so as not to judge equally.—If the king will serve God,—it is right he should maintain the law;—if he does not, he sins and errs very much.—In truth when John Baliol—left his book at school,—he was too ill deceived.—¶ For bale bred in his book,—when he lost what he took—with the kingdom;—for he has over-hopped,—his tippet is tipped,—his tabard is empty.—He laughed while it pleased him,—his pack (?) is pierced through,—he thought he was loyal;—....

Now it's time to share the story—of the twelve noblemen of Scotland, who firmly believed—they could defeat England. Let me explain how it all happened.—When the King of France, after ending that often-discussed marriage—wanted to keep Gascony by reducing its rights,—King Edward sent his people there,—and reclaimed some land by fighting the French;—King John of Scotland, with the encouragement—of earls, barons, and clerks as well,—sent a bishop from St. Andrews to France, and through his efforts—the brother of the King of France, Charles,—arranged a marriage alliance for the son of the King of Scotland,—who was to marry Charles' daughter, and later by oath—the French and Scots would jointly—invade England to destroy everything from the Tweed to Kent;—and that the King of France would land,—whenever he chose, suddenly in the Tweed,—immediately taking all of Northumberland,—and then all the land without resistance;—that he would leave no one alive, neither father nor kin.—When this treasonous plot was initiated but not completed,—the seneschal of Scotland came directly—to King Edward, taking with him all his supporters,—earls, barons, and bishops were fully—on his side, as he desired.—King John and his son, without land or home,—were taken to London to face judgment.—Now King Edward completely controls Scotland,—just as Albanac did in the beginning.—The Welsh and Irish—fought vigorously on behalf of our English.—As a result, the Scots—have suffered imprisonment through us;—and that land—has been lost forever due to this war.—The Welsh have gone home,—and the Irish have returned—by ship and by wind.—You English are still there;—you should pray fervently—that the Lord God does not favor—Aman again—and exile Mardocheus—from the royal assembly.—Edward, despite all your accusations,—please recall the burning—of the Almighty God’s temple—at Hexham, where that army—of the cross was roasted,—the symbol of human salvation.—Herod strikes there, the child dies,—and in this suffering, Rachel weeps;—Edward, seek vengeance for it.—You will be the judge, so judge justly;—let him hang who deserves to hang,—the law demands it certainly.—The punishment is harsh and cruel,—for it is everlasting,—for all who judge otherwise.—Now punish your enemies,—so they won’t rise again—to cause more trouble.—We ought to show mercy;—but that should not apply to a traitor,—in that case, the law suspends it.—For love or money,—a king should not hold back,—as he must judge fairly.—If the king wishes to serve God,—he is right to uphold the law;—if he does not, he commits a grave sin.—Truly, when John Baliol—left his book at school,—he was too badly misled.—¶ Because of evil bred in his studies,—when he lost what he had—along with the kingdom;—for he has overstepped—his limits, his fancy dress is gone,—his garments are empty.—He laughed while it suited him,—his pack (?) is ripped apart,—he thought he was being loyal;—....

Pride in a country, is like a nettle in the garden,—which overgrows the rose and pushes it back;—so it is with Baliol, that, by him the twelve peers—are fallen down for their wicked proceeding,—he has lost his realm, and is gone to lodge—in the Tower of London, at another’s expense.—The King Sir Edward makes guard enough;—the Earl John de Warenne is chief justice,—and Henry de Percy has Galway to rule;—at Berwick-upon-Tweed is established the exchequer,—and Hugh de Cressingham is treasurer there;—and Walter de Amundisham is chancellor.—The King to nourish the peace causes his bench to be proclaimed there,—and five judges to govern the law.—Sheriffs and bailiffs are established for the need—of the English who could and would judge according to right.—The guard is established so good and so perfect,—neither Fleming nor Frenchman henceforth shall have the power,—to enter into Scotland, unless it be for commerce.—Of all those of most account who were to remain—the homages are taken, the King makes them swear—that they will be loyal by land and by sea.—They who began the war and the advisers of it—are sent beyond the Trent to repose in the south,—so long as the war lasts in Gascony.—Thus ought the lord to chastise his men.—The bishop of Durham, who did much worthy of praise,—in conquering the land was always the first,—were it not for his activity and boldness of heart,—things now finished would be to begin.—The twelve peers—go away to the friars—to confess them,—the judgment—which awaits them—they may fear.—Kambynoy—holds himself all coy,—he will not help.—The sorcery—of Albania—cannot avail.—Andrew sleeps,—or he is dead—at the monastery.—What will the Scot do,—when he will hear—the King talk,—at St. Edmund’s,—and of treason—accuse—earl and baron,—who by burning—destroys the altar?—He can go no further,—there he must—stand like a thief;—and by judgment—King Edward—determine.—And so may man teach—the Scots to run,—and begin war.—To some is left nothing—but his torn riveling—to hop therein.—Their King’s seat of Scone—is driven over down,—and led to London.—In town I heard tell,—the ... and the bell—are stolen and fled.

Pride in a country is like a weed in the garden—it chokes the rose and holds it back; this is what has happened with Baliol, who has caused the twelve peers to fall due to their wicked actions. He has lost his kingdom and is now residing at the Tower of London at someone else’s expense. King Edward ensures there is plenty of security; the Earl John de Warenne is the chief justice, and Henry de Percy is in charge of Galway. The exchequer is set up in Berwick-upon-Tweed, with Hugh de Cressingham as the treasurer, and Walter de Amundisham is the chancellor. To maintain peace, the King has his court proclaimed there and has appointed five judges to oversee the law. Sheriffs and bailiffs are put in place for the English who can and want to judge fairly. The security is so strong and effective that neither Flemish nor French individuals will be able to enter Scotland unless it’s for trade. Among those of high status who are left behind, oaths of loyalty by land and sea are taken. Those who instigated the war and advised it are sent across the Trent to rest in the south until the war in Gascony ends. Thus, a lord must discipline his followers. The Bishop of Durham, who did much to be praised by successfully conquering the land, was always the foremost in his efforts; without his determination and bravery, what is now finished would still be starting. The twelve peers head off to the friars to confess, fearing the judgment that awaits them. Kambynoy is acting all shy and won’t help. The sorcery of Albania won’t work. Andrew sleeps or is dead at the monastery. What will the Scot do when he hears the King speak at St. Edmund’s and accuses earls and barons of treason while they destroy the altar by fire? He can’t move any further; he must stand there like a thief, waiting for King Edward to decide. And so, one might teach the Scots to flee and start a war. Some are left with nothing but their torn clothing to jump around in. The King’s seat of Scone has been dragged away and taken to London. In town, I heard that the ... and the bell have been stolen and have escaped.

O God! how often Merlin said truth—in his prophecies! As you read,—now are the two waters come into one,—which have been separated by great mountains; and one realm is made out of two different kingdoms,—which used to be governed by two kings.—Now are the islanders all brought together,—and Albania is rejoined to its regalities,—of which King Edward is proclaimed lord;—Cornwall and Wales are in his power,—and Ireland the great is at his will.—There is no longer any king of all the countries—except King Edward who has thus visited them.—Arthur had never so fully the feudalities.—Henceforth he has nothing to do but to look after his goings,—to conquer his inheritance from the King of France,—and then to carry the cross where Jesus Christ was born.—His enemies,—thank God!—are chastised;—they are all vanquished,—and taken like rats,—and bound.—He has run about—and fought—quite enough,—with two kings—at one time,—and overthrown them;—the one on this side—now goes to that side—with his baronage.—John and Thomas—will not leave him—unassisted;—Cuthbert comes to him,—who holds with him—in the combats.—In God, I tell you,—Merlin of him—prophesied;—three regions—in his possession—shall be gained.—Let not be blamed—the prophecy—sinfully;—Lord God Almighty,—at St. Edmund’s at the parliament—give him counsel.—And on false Philip of France—by thy virtue to have vengeance,—that he may never be advanced—for his mere falseness.

O God! How often Merlin spoke the truth in his prophecies! As you read this, the two rivers have merged into one, which were separated by great mountains; and a single kingdom has been formed from two different realms that used to be ruled by two kings. Now all the islanders have come together, and Albania is reunited with its territories, of which King Edward is declared the lord. Cornwall and Wales are under his control, and Ireland, the great one, is at his command. There is no longer any king over all these lands except King Edward, who has visited them. Arthur never had so much feudal power. From now on, he only needs to focus on his travels, reclaim his inheritance from the King of France, and then carry the cross to where Jesus Christ was born. His enemies—thank God!—are being punished; they are all defeated, captured like rats, and bound. He has fought enough, battling against two kings at once and defeating them; the one on this side is now moving to the other side with his noblemen. John and Thomas will not leave him unsupported; Cuthbert comes to him, sticking by him in battles. I tell you, in God’s name, Merlin prophesied about him; three lands will be gained under his rule. Do not blame the prophecy unjustly; Lord God Almighty, at St. Edmund’s during the parliament, grant him guidance. And by your power, take vengeance upon false Philip of France, so that he may never rise due to his blatant treachery.

To the borough of St. Edmund, on the day which was fixed,—are come the bishops, with the company—of laymen and clerks, of whom the king prays—aid and courtesy of the goods of holy church,—as they had promised before in the abbey—of Westminster, whereby the king trusts to it—for the help of his war which is not finished.—Earls and barons, with the knights,—for themselves and for the people grant in aid—the tenth penny, and for the merchants—the seventh part for the aid of his treasury.—And the archbishop, who holds the primacy—of the see of Canterbury, studies for an answer,—and explains to the king by two bishops—the condition of holy church, which is much impoverished.—The bishop afterwards goes to the king and says,—“Sire, for God’s sake, do not grieve yourself at all about that,—for all holy church, I certify thee,—under God there is no soul alive in the world—who has over holy church power or mastery,—except the pope of Rome, who holds the vicary—which St. Peter the apostle had in keeping.—The pope is our head, he keeps and rules us,—and he has made a statute which binds us closely,—on privation of rent and of prelacy,—that neither tenth, nor twentieth, nor half, nor part—none of us give to thee or to any other,—without his commandment and allowance,—upon it he solemnly excommunicates and curses—every son of a mother that by lordship—injures holy church, which may God help in its freedom!”—“Sir clerk,” said the King, “thou hast talked folly;—promise is debt due, if faith be not forgotten;—but if I saw thee here in possession of the bull—as well as all the others, by the son of Mary!—you should not be relieved of this aid.”

To the borough of St. Edmund, on the day that was set, the bishops, along with a group of laymen and clerks, have arrived. The king is requesting support and goodwill from the resources of the holy church, as they had previously promised in Westminster Abbey. The king relies on this for assistance with his ongoing war. Earls and barons, alongside the knights, agree to contribute a tenth of their income, and merchants will provide a seventh of their earnings to help the king’s treasury. The archbishop, who is the leader of the Canterbury see, is seeking a response and explains to the king through two bishops the dire state of the holy church, which is severely impoverished. The bishop later approaches the king and states, “Sire, for God’s sake, don’t let this trouble you at all. I assure you, under God, there is no one alive who has authority over the holy church, except the Pope in Rome, who holds the authority that St. Peter the apostle had. The Pope is our head, he governs us, and he has established a law that strictly binds us regarding the payment of tithes. None of us can give you or anyone else a tenth, a twentieth, or any portion without his permission; if we do, he will excommunicate and curse anyone who, through lordship, harms the holy church, may God protect its freedom!” “Sir clerk,” the King replied, “you speak foolishness. A promise is a debt if faith is not forgotten; but if I saw you here with the papal bull, just like everyone else, by the son of Mary! You would not be exempt from this contribution.”

“Sire,” said the Archbishop, “very willingly—thee as our lord we will all aid—with the leave of the pope, if thou wilt send to him—by one of thy clerks with our messenger,—who could relate to him thy condition and ours;—and according to the message which the pope shall send us back,—we will as far as our abilities go courteously aid thee.”—“Sir clerk,” says the King again, “I have no need—for thee to advise me to consult the pope;—but if thou wilt have respite in this case,—cause thy clerks to assemble when thou wilt,—talk to them of the promise, and treat heartily of it;—after St. Hilary’s day come to Westminster,—and make the answer without more talk!”—“Sire,” said the Archbishop, “for the sake of God and St. Richard!—please to command here and there thy people,—who are thy agents for the twelfth penny,—that they cause to be molested neither us nor our tenants,—nor tax our temporalities along with the layman.”—“Sir,” answers the King, “you need not fear it,—for they shall do neither well nor ill to none of thy power.—Nevertheless, fair Sir, I pray and require,—that throughout thy diocese thou commandest to pray—for me and mine, and to thank God,—who has done largely for us in our recent affairs.”—The Archbishop grants it, and does his duty.—A little before this time returned the treasurer—Walter de Langton, who had passed the sea—with the cardinal, to treat of the peace.—The answer which they bring no man can know,—except those of the council who dare not reveal it.—Messengers afterwards came to announce—to the King Sir Edward a form of arranging—the strife of Gascony, and to cause him to agree—with King Philip, without further war,—as the cardinals had caused it to be ordained.—King Edward forthwith sent back—Walter de Langton and Hugh le Despenser,—and John de Berwick, a clerk and a valiant knight.—May God conduct them there, and bring them well back again!

“Sire,” said the Archbishop, “we will gladly support you as our lord—with the pope's permission, if you’ll send someone—one of your clerks with our messenger—who can explain your situation and ours to him;—and based on the message the pope sends us back,—we will assist you as much as we can.” “Clerk,” says the King again, “I don’t need you to tell me to consult the pope;—but if you want time on this matter,—bring your clerks together whenever you wish,—discussion of the promise—and handle it seriously;—after St. Hilary’s day, come to Westminster,—and give the answer without further delay!” “Sire,” said the Archbishop, “for the sake of God and St. Richard!—please command your people here and there,—who are your agents for the twelfth penny,—to ensure they do not disturb us or our tenants,—or tax our properties along with the layman.” “Sir,” replies the King, “you need not worry,—for they will do neither good nor harm to any of your people.—However, fair Sir, I ask and request,—that throughout your diocese you command prayers—for me and mine, and to thank God,—who has greatly helped us in our recent matters.” The Archbishop agrees and fulfills his duty.—Not long before this, the treasurer—Walter de Langton, who had crossed the sea—with the cardinal, returned to discuss peace.—The answer they bring is known to no one,—except for those in the council who dare not reveal it.—Messengers later arrived to inform King Edward of a plan to settle—the issues in Gascony, and to persuade him to agree—with King Philip, without further war,—as the cardinals had arranged. King Edward immediately sent back—Walter de Langton and Hugh le Despenser,—and John de Berwick, a clerk and a brave knight.—May God guide them there, and bring them back safely!

Of the barons of Scotland, at this parliament—reason was not rendered, nor judgment given.—The King is so courteous, so full of pity,—and of so great mercy, I believe certainly—that his mercy will be the saving—of those who have fully deserved death,—by their deeds attainted of felony.—The great pity of heart which he has often had—upon the felons of Wales, every body talks of it;—when he was most occupied for his advancement,—they made war upon him, and cause a diversion,—whereby he was obliged to leave his goings elsewhere.

Of the barons of Scotland, at this parliament—no reason was given, nor judgment passed.—The King is really kind, so full of compassion,—and I truly believe his great mercy will save—those who fully deserve death,—because of their actions labeled as felonies.—Everyone talks about the deep compassion he has often shown—toward the criminals of Wales;—when he was most focused on his own progress,—they waged war against him, creating a distraction—forcing him to abandon his other plans.

After the day of St. Hilary, when the King thought (to hold)—parliament at London, as he had ordained,—news came to him by him who was then—come from Cambrai, and announced to him—that the talk of peace was made with no intention of coming to an end.—Wherefore King Edward remained and prepared—by sea and by land that he might not be betrayed;—at Westminster he collected his people—to treat about what aid the clergy should give him.—The Lord of Canterbury held himself very rigid on this matter,—he vowed to St. Thomas for him and his parish,—that no one of his church should be any more taxed,—nor placed in servage as long as he lived,—without command of the pope, who ought to govern them.—The Lord of Lincoln agreed to this,—Bishop Oliver, who was not used to bend.—The King was so enraged against the clergy,—that he commanded them to be judged out of his peace.—But now afterwards he repealed that decree.—This did those bishops who willingly consented—to aid their lord whereby to recover his right,—to defend holy church from shame and loss.—The elect of York, who desired peace,—said that willingly as far as concerned him—he would give the fifth penny wherewith to defend holy church.—Not a soul spoke there of the caitiff Scots:—they remained in keeping in the same care,—as they were before, Dunbar caused them vexation.—For there were they burnt ...—he ... them thither,—and drove to dote.—For Scots at Dunbar—had at their ...—shame of their note.—Never were dogs there—hurled out of....

After St. Hilary's day, when the King planned to hold parliament in London as he had decided, news reached him from someone who had just come from Cambrai, announcing that the talk of peace was made without any intention of actually resolving anything. So, King Edward stayed and prepared both by sea and land to avoid being betrayed. He gathered his people at Westminster to discuss what support the clergy should provide him. The Archbishop of Canterbury was very adamant about this matter; he vowed to St. Thomas for himself and his parish that no one from his church would be taxed or enslaved as long as he lived, except by the pope’s command, who should govern them. The Bishop of Lincoln agreed with this, as did Bishop Oliver, who was not prone to compromise. The King became so furious with the clergy that he ordered them to be judged outside his peace. However, later on, he revoked that decree. The bishops who willingly agreed to support their lord in regaining his rights aimed to defend the holy church from disgrace and loss. The Archbishop of York, who wanted peace, said that he would willingly contribute a fifth of a penny to defend the holy church. No one mentioned the pathetic Scots; they remained in the same situation as before, being troubled by Dunbar. They faced destruction there—he... them there, and drove them mad. The Scots at Dunbar suffered shame from their reputation. Never were dogs treated so badly there...

THE TRAILEBASTONS, AND EXECUTION OF WALLACE.

[From MS. Cotton. Julius A. V. fol. 162, v^o. collated with MS. Reg. 20, A. II. fol. 144, r^o. (R. 1.); and with MS. Reg. 20, A. XI. fol. 125, r^o. (R. 2.)]

[From MS. Cotton. Julius A. V. fol. 162, v^o. compared with MS. Reg. 20, A. II. fol. 144, r^o. (R. 1.); and with MS. Reg. 20, A. XI. fol. 125, r^o. (R. 2.)]

En Septembre après Estrivelyn est rendu;

En septembre, après qu'Estrivelyn soit arrivé;

Ly reys Sire Edwarde ses travayls ad sentu,

Vers Brustewik sur Humbre son chemyn ad tenu,

Various Readings.—2. au rei, R. 2.—3. est meu, R. 1. en son ch. est meu, R. 2.

Different Readings.—2. au rei, R. 2.—3. est meu, R. 1. in its ch. is mine, R. 2.

[319]

Sugiour une pece i prist pur sa salu.

Sugiour a peace and took it for his health.

Sire Jon de Warenne, count been conu,

Sire Jon de Warenne, count has been conu,

Mortz fu lors et prest à mette en sarcu.

Mortz was ready to put on his gear.

Ly reys, ke Deu garde! en alaunt vers le su,

Par my Lendesey enquist de lu en lu,

Taunt com en Escoz en sa guere fu,

Ky out sa pees enfraynt, ki out sa pees tenu; 10

Pur taunt com il volait, remede fu purveu

Sur cil ke fust ataynt de sa pees rumpu.

Respouns ount fet au reys gentz de been voyllance,

Coment parmy la tere fet est grant grevaunce

Par comune contekours, ke sunt par fiaunce

Obligez ensemble à une purviaunce;

Provide assistance to a need;

Traylbastouns sunt nomez de cel retenaunce,

Traylbastouns are known for their stubbornness,

En fayres et marchez se proferent fere covenaunce,

Various Readings.—5. Johan ... counte, R. 1 and 2.—6. mort, R. 2.—7. le rei, le sieu, R. 2.—8. Lyndesey, R. 1.—10. qi l’ount tenu, R. 2.—11. volait, R. 1. cum avolait, R. 2.—13. au rei, R. 2.—15. comuns, R. 2.

Different Readings.—5. Johan ... count, R. 1 and 2.—6. death, R. 2.—7. the king, his, R. 2.—8. Lyndesey, R. 1.—10. which they held, R. 2.—11. wanted, R. 1. when he wanted, R. 2.—13. to the king, R. 2.—15. common, R. 2.

[320]

Pur treys souz ou .iiii., ou pur la valiaunce,

Batre un prodomme ke unk fist nosaunce 20

A cors Cristiene, par nuli temoygnaunce.

A Christian heart, by no means trembling.

Si homme countredye à nul de l’aliaunce,

Ou marchaund de ses merz li vee fere creaunce,

Ou marchant de ses marchandises li ve faire confiance,

En sa mesoun demené, sauntz altre daliaunce,

En sa maison de campagne, sans autre dépendance,

Batuz serrait been, ou pur l’acordaunce

Dora de ses deners et prendre aquitaunce.

Dora took her money and got a receipt.

Si en la riot ne seit fet desturbaunce,

Une commune guere se levera par chaunce.

Entendu ad ly reys la plaint et la parlaunce,

Escutez ore coment purveu est la vengaunce. 30

Escucha ahora cómo se lleva a cabo la venganza. 30

Parmy Engletere gentz de graunz resouns

Assignez sunt justizes sur les traylbastouns;

Assignez sont justices sur les trépieds;

Les uns par enquest sunt jugez à prisouns;

Les uns par enquête sont jugés à prison;

Various Readings.—19. voillaunce, R. 1.—20. ne fist, R. 2.—23. vee de er., R. 2.—26. prendra, R. 2.—31. grant resons, R. 1. gent de grant, R. 2.

Various Interpretations.—19. voillaunce, R. 1.—20. no do, R. 2.—23. vee de er., R. 2.—26. will take, R. 2.—31. big reasons, R. 1. kind of big, R. 2.

[321]

Li altre alez à fourches à pendre envirouns;

Plusours sunt privez de [lour] possessiouns;

Plusours are deprived of their possessions;

Ke meyns mesfesaynt sunt passez par raunsouns.

Si chastiment ne fust de ribaldes et bricouns,

Osé ne serrait homme vivre en mesouns.

Osé wouldn’t be a man living in a house.

O! cum Deus est bons de drayturels guerdouns,

O! how good God is with His wonderful rewards,

Ke taunt sovent nous ad vengé de felouns! 40

Novel avoms oy entre compaygnouns

De William le Walays, mestre de larouns;

Sire Jon de Meneteft li suist à talouns,

Sire Jon de Meneteft went to Talouns,

Enprès de sa puteyne li prist en tapisouns;

Enprès de sa puteyne, il prit des tapis.

A Loundres le menait en ferges et laceouns,

A Londres, menait-il en ferges et laceouns,

Où jugez esteit sur cels condiciouns;

Où jugez est sur ces conditions;

En primer à fourches fust trayné pur tresouns,

Pendu pur roberyes et pur occisiouns,

Pendu for robberies and for murders,

Various Readings.—34. altres, R. 1 and 2.—36. passé, R. 2.—39. est draiturels e de bone, R. 1.—40. vengés, R. 2.—41. Novels, R. 1.—42. des barouns, R. 1.—43. Johan de Menetest, R. 1. Mentest, R. 2.—44. Semprès de sa, R. 2.

Different Readings.—34. altres, R. 1 and 2.—36. passé, R. 2.—39. est draiturels e de bone, R. 1.—40. vengés, R. 2.—41. Novels, R. 1.—42. des barouns, R. 1.—43. Johan de Menetest, R. 1. Mentest, R. 2.—44. Semprès de sa, R. 2.

[322]

Et pur ceo k’il avait ennenty par arsouns.

Viles et eglises et religiouns, 50

Villas and churches and religions, 50

Avalez est de fourches, et overt les ventrouns,

Le quoer et la bowel brullez en carbouns,

Et copé la teste par tels mesprisiouns,

Pur ceo ke il avait par ces havyllouns

Maintenuz la guere, doné protecciouns,

Maintenez la guerre, donnez protections,

Seysye seygnurye en ses subjecciouns

Seysye signifies in these subjects

De altri realme par ses entrusiouns.

Copé li fust le cors en quatre porciouns,

Copé split the body into four pieces,

Chescun pende par say en memor de ses nouns,

En lu de sa banere cels sunt ces gunfanouns. 60

En lu de sa banere cels sont ces gunfanouns. 60

Pur finir sa geste,

Pour finir son histoire,

A Loundres est sa teste,

À Londres est sa tête,

du cors est fet partye

du cors est fait partie

En .iiii. bones viles,

Dount honurer les ylles

Don't honor the islands

Various Readings.—55. meintenu, R. 2.—56. en sa, R. 1.

Different Readings.—55. meintenu, R. 2.—56. en sa, R. 1.

[323]

ke sunt en Albanye.

ke sunt en Albany.

And tus may you here,

And may you be here,

A ladde to lere

A ladder to learn

to bigken in pais.

to bigken in place.

It falles in his eghe, 70

It falls in his eye, 70

That hackes ovre heghe,

That hacker's over here,

wit at Walays.

Various Readings.—67. thus, R. 1 and 2. mai men, R. 2.—68. te lere, R. 2.—69. biggen, R. 1. biggin, R. 2.—70. fallis ... iȝe, R. 2.—71. hagges, R. 1. hakkis ... hie, R. 2.—72. with that Waleis, R. 2.

Different Readings.—67. thus, R. 1 and 2. mai men, R. 2.—68. te lere, R. 2.—69. biggen, R. 1. biggin, R. 2.—70. fallis ... iȝe, R. 2.—71. hagges, R. 1. hakkis ... hie, R. 2.—72. with that Waleis, R. 2.

Translation.—In September after Stirling was delivered;—the King Sir Edward was fatigued with his labours,—he held his way towards Burstwick on Humber,—he remained there a while for his health.—Sir John de Warenne, an Earl well known,—was then dead and ready to be put in his coffin.—The King, whom God keep! in going towards his own,—through Lindsey inquired from place to place,—whilst he had been in Scotland in his war,—who had broken his peace, and who had held it;—straight at his will, remedy was provided—for him who was attainted of having broken his peace.

Translation.—In September, after Stirling was handed over, King Edward was tired from his efforts. He made his way to Burstwick on the Humber, where he stayed for a while to rest. Sir John de Warenne, a well-known Earl, had just died and was ready to be put in his coffin. The King, whom God protect! while heading back home, asked around in Lindsey about who had broken his peace and who had kept it during his time in Scotland. He quickly ensured that there was a remedy for anyone found guilty of breaking that peace.

People of good will have made answer to the King,—how a great grievance is made in the land—by common squabblers, who are by oath—obliged together to a purveyance;—this company are called Trailebastons,—they offer to make conventions at fairs and markets,—for three or four shillings, or merely to show their courage,—to beat a good man, who never did hurt—to any Christian body, by the testimony of no one.—If a man contradict any one of the alliance,—or a merchant will not trust them for his merchandise,—taken in his own house, without other interference,—he shall be well beaten, or by agreement—he shall give of his money and take acquittance.—If there were no hindrance made to their riot,—a war among the commons would by chance arise.—The King has heard the complaint and the talk,—now hear how the punishment is provided.

People of good will have responded to the King about a major issue in the land—caused by common troublemakers, who are bound by oath to a supply agreement. This group is called Trailebastons; they propose to make deals at fairs and markets, for three or four shillings, or just to show off their bravery, by attacking a decent person who has never harmed anyone, according to the testimony of no one. If someone challenges any member of their group, or if a merchant refuses to trust them with his goods, taken in his own home, without any other interference, he will either get beaten up or, as per an agreement, he will have to pay them off and receive a release. If there were no restrictions on their disorder, a conflict among the common people would likely arise. The King has heard the complaints and discussions; now listen to how the punishment is being arranged.

Throughout England men of great account—are assigned as judges on the Trailebastons;—some by inquest are judged to prisons;—others to go to the gallows, to hang there about;—many are deprived of their possessions;—those who had done least ill are obliged to pay fines. If there was not chastisement of ribalds and rascals,—people would not dare to live in their houses.—O! how God is good in his just dealings,—who has so often revenged us of felons!—We have heard news among companions—of William Wallace, the master of the thieves;—Sir John de Menteith followed him close at his heels,—and took him in bed beside his strumpet;—he brought him to London in fetters and bonds,—where he was judged on the following conditions:—first to be drawn to the gallows for his treasons,—to be hung for robbery and for slaughter,—and because he had destroyed by burning—towns and churches and monasteries,—he is taken down from the gallows, and his belly opened,—the heart and bowels burnt to ashes,—and his head cut off for such faults,—because he had by these ...,—maintained war, given protections,—seized lordship into his subjection—of the realm of another by his intrusions.—His body was cut into four parts,—each hung by itself in memory of his name,—instead of his banner these are his standards.—To finish his history,—at London is his head,—his body is divided—in four good towns,—whereby to honour the isles—that are in Albania.—And thus may you hear,—a lad to learn—to build in peace.—It falls in his eye,—who hacks too high,—with the Wallace.

Throughout England, men of high status are appointed as judges on the Trailebastons; some are sentenced to prison by jury, while others are sent to the gallows to hang there; many lose their possessions, and those who have done the least harm are forced to pay fines. Without punishment for the unruly and wicked, people wouldn’t feel safe in their own homes. Oh! How good God is in His just actions, who has so often avenged us against criminals! We have heard news among friends of William Wallace, the leader of the thieves; Sir John de Menteith pursued him closely and captured him in bed with his mistress; he was brought to London in chains, where he was judged under the following terms: he was to be drawn to the gallows for his treasons, hanged for robbery and murder, and because he had burned towns, churches, and monasteries, he was taken down from the gallows, his abdomen opened, his heart and intestines burned to ashes, and his head cut off for these crimes, as he had waged war, provided protections, and seized lordship over others' realms through his intrusions. His body was cut into four parts, each hung up individually to remember his name; these are his standards instead of a banner. To conclude his story, his head is in London, and his body is divided into four towns, honoring the islands in Albania. Thus you may learn to build in peace. It falls upon those who aim too high, like Wallace.

POEM ON THE EVIL TIMES OF EDWARD II.

[From the Auchinleck MS. fol. 328, r^o. written in the beginning of the reign of Edw. III. in the Advocates Library, at Edinburgh.]

[From the Auchinleck MS. fol. 328, r^o. written at the start of the reign of Edw. III. in the Advocates Library, at Edinburgh.]

The Simonie.

The Simonie.

Whii werre and wrake in londe and manslauht is i-come,

Whii weren’t and ruin in land and manslaughter has come,

Whii hungger and derthe on eorthe the pore hath undernome,

Whii hunger and death on earth the poor have endured,

Whii bestes ben thus storve, whii corn hath ben so dere,

Whyi are the best things gone, why has corn become so expensive,

Glossary.—1. werre and wrake, war and mischief.—2. undernome, undertaken, seized upon.—3. storve, starved, perished.

Glossary.—1. werre and wrake, war and trouble.—2. undernome, taken on, seized.—3. storve, starved, died.

[324]

Ȝe that wolen abide, listneth and ȝe muwen here

Ye that will abide, listen and ye may hear

the skile.

the skill.

I nelle liȝen for no man, herkne who so wile.

I will not lie for anyone, listen to whoever wants to.

God greteth wel the clergie, and seith theih don amis,

God greets the clergy well, and says they are doing wrong,

And doth hem to understonde that litel treuthe ther is;

And they understand that there is very little truth.

For at the court of Rome, ther treuthe sholde biginne,

For at the court of Rome, there the truth should begin,

Him is forboden the paleis, dar he noht com therinne 10

Him is forbidden from the palace, so he cannot come inside. 10

for doute;

for doubt;

And thouh the pope clepe him in, ȝit shal he stonde theroute.

And although the pope calls him in, he will still stand outside.

Alle the popes clerkes ban taken hem to red,

Alle the popes' clerks have taken it upon themselves to read,

If treuthe come amonges hem, that he shal be ded.

If truth comes among them, he will be dead.

There dar he noht shewen him for doute to be slain,

There he showed nothing to him for fear of being killed,

Among none of the cardinaus dar he noht be sein,

Among none of the cardinals did he not appear.

for feerd,

for free,

If Symonie may mete wid him he wole shaken his berd.

If Symonie can meet with him, he will shake his beard.

Voiz of clerk is sielde i-herd at the court of Rome;

Voices of clerks are rarely heard at the court of Rome;

Ne were he nevere swich a clerk, silverles if he come, 20

Thouh he were the wiseste that evere was i-born,

Though he was the wisest that ever was born,

But if he swete ar he go, al his weye is lorn

But if he is sweet or he goes, all his way is lost.

i-souht,

i-sought,

Or he shal singe si dedero, or al geineth him noht.

Or he shall sing si dedero, or else he gains nothing.

For if there be in countre an horeling, a shrewe,

For if there is in the country a prostitute, a scold,

Lat him come to the court hise nedes for to shewe,

Let him come to the court as needed to show,

Glossary.—4. wolen, will (pl.). muwen, may.—5. skile, cause, reason.—6. nelle liȝen, will not lie.—7. theih, they.—10. paleis, palace.—11. doute, fear.—12. clepe, call.—13. han, have (pl.). red, counsel.—19. voiz, voice. sielde i-herd, seldom heard.—20. swich, such.—22. ar, before.

Glossary.—4. wolen, will (plural). muwen, may.—5. skile, cause, reason.—6. nelle liȝen, will not lie.—7. theih, they.—10. paleis, palace.—11. doute, fear.—12. clepe, call.—13. han, have (plural). red, advice.—19. voiz, voice. sielde i-herd, rarely heard.—20. swich, such.—22. ar, before.

[325]

And bringe wid him silver and non other wed,

And bring with him silver and nothing else as a pledge,

Be he nevere so muchel a wrecche, hise nedes sholen be spede

Be he never so much a wretch, his needs shall be met.

ful stille,

full still,

For Coveytise and Symonie han the world to wille. 30

For Coveytise and Symonie have the world to will. 30

And erchebishop and bishop, that ouhte for to enquere

And an archbishop and a bishop, who should inquire

Off alle men of holi churche of what lif theih were,

Off all men of holy church, no matter what life they led,

Summe beth foles hemself, and leden a sory lif,

Summe bet themselves, and lead a sorry life,

Therfore doren hii noht speke for rising of strif

Therfore they shall not speak to avoid conflict.

thurw clerkes,

through clerks,

And that everich biwreied other of here wrecchede werkes.

And they all accused each other of their messed-up actions.

But certes holi churche is muchel i-brouht ther doune,

But surely the holy church is much brought down there,

Siththen Seint Thomas was slain and smiten of his croune.

Siththen St. Thomas was killed and struck down from his crown.

He was a piler ariht to holden up holi churche,

He was a pillar right to hold up holy church,

Thise othere ben to slouwe, and feinteliche kunnen worche, 40

i-wis;

i know;

Therfore in holi churche hit fareth the more amis.

Therefore, in the holy church, things are going more wrong.

But everi man may wel i-wite, who so take ȝeme,

But every man can surely know, whoever pays attention,

That no man may wel serve tweie lordes to queme.

That no one can truly serve two masters to please them both.

Summe beth in ofice wid the king, and gaderen tresor to hepe,

Summe sat in the office with the king, gathering treasure to pile up,

And the fraunchise of holi churche hii laten ligge slepe

And the franchise of the holy church should lie asleep.

ful stille;

full still;

Al to manye ther beth swiche, if hit were Godes wille.

Al too many there are such, if it were God's will.

Glossary.—27. wed, pledge.—28. muchel a wrecche, great a wretch. sholen be, shall be.—29. stille, quietly.—34. doren hii, dare they.—35. thurw, through.—36. everich, every one. biwreied, accused.—38. Siththen, since.—39. piler, pillar.—40. slouwe, slothful. kunnen, know how.—41. i-wis, truely, in truth.—43. i-wite, know. ȝeme, care (take ȝeme, pay attention).—44. queme, pleasure.—45. gaderen, gather. to hepe, in a heap.

Glossary.—27. wedding, pledge.—28. great a wretch, very unfortunate person. shall be, will be.—29. quietly, calmly.—34. dare they, do they have the courage.—35. through, by means of.—36. every one, each individual. accused, blamed.—38. since, because.—39. pillar, support. slothful, lazy. know how, be skilled in.—41. truly, genuinely.—43. know, recognize. care, attention (pay attention, take notice).—44. pleasure, joy.—45. gather, collect. in a heap, piled up.

[326]

And thise ersedeknes that ben set to visite holi churche,

And these messengers who are assigned to visit holy church,

Everich fondeth hu he may shrewedelichest worche; 50

Everich thinks about how he can work the most cleverly; 50

He wole take mede of that on and that other,

He would take reward from this one and that other,

And late the parsoun have a wyf, and the prest another,

And later the parson had a wife, and the priest had another,

at wille;

at will;

Coveytise shal stoppen here mouth, and maken hem al stille.

Coveytise shall stop his mouth and make him all quiet.

For sone so a parsoun is ded and in eorthe i-don,

For someone, a person is dead and in the ground,

Thanne shal the patroun have ȝiftes anon;

Thene the patron will receive gifts right away;

The clerkes of the cuntré wolen him faste wowe,

The clerks of the country want to woo him hard,

And senden him faire ȝiftes and presentes i-nowe,

And send him nice gifts and plenty of presents,

and the bishop;

And there shal Symonye ben taken bi the cop. 60

And there shall Simon be caught by the cup. 60

Coveytise upon his hors he wole be sone there,

Covetous of his horse, he will soon be there,

And bringe the bishop silver, and rounen in his ere,

And bring the bishop silver, and whisper in his ear,

That alle the pore that ther comen, on ydel sholen theih worche,

That all the poor who come there shall work in vain,

For he that allermost may ȝive, he shal have the churche;

For the one who can give the most, he will have the church;

i-wis,

I guess,

Everich man nu bi dawe may sen that thus hit is.

Everich man now by day may see that this is how it is.

And whan this newe parsoun is institut in his churche,

And when this new parson is appointed to his church,

He bithenketh him hu he may shrewedelichest worche;

He thinks about how he can work most effectively;

Ne shal the corn in his berne ben eten wid no muis,

Glossary.—49. ersedeknes, archdeacons.—50. fondeth, seeketh, endeavours. shrewedelichest worche, work most cursedly.—51. mede, bribe.—52. late, let.—54. stoppen, stop.—55. sone so, as soon as.—57. wowe, woo, court.—58. i-nowe, enough.—60. cop, head.—62. rounen, whisper. ere, ear.—63. on ydel, fruitlessly, to no avail.—64. allermost, most of all.—66. nu bi dawe, now-a-days.—68. hu, how.—69. muis, mouse.

Glossary.—49. ersedeknes, archdeacons.—50. fondeth, seeks, tries hard. shrewedelichest worche, works most wickedly.—51. mede, bribe.—52. late, let.—54. stoppen, stop.—55. sone so, as soon as.—57. wowe, woo, court.—58. i-nowe, enough.—60. cop, head.—62. rounen, whisper. ere, ear.—63. on ydel, fruitlessly, to no avail.—64. allermost, most of all.—66. nu bi dawe, nowadays.—68. hu, how.—69. muis, mouse.

[327]

But hit shal ben i-spended in a shrewede huis; 70

But trouble should be dealt with in a nasty place; 70

if he may,

if he can,

Al shal ben i-beten out or Cristemesse-day.

And whan he hath i-gadered markes and poundes,

And when he has gathered marks and pounds,

He priketh out of toune wid haukes and wid houndes

He hunts outside the town with hawks and hounds.

Into a straunge contré, and halt a wenche in cracche;

Into a strange country, and stop a girl in trouble;

And wel is hire that first may swich a parsoun kacche

And it's good for her that she can catch such a person first.

in londe.

in London.

And thus theih serven the chapele, and laten the churche stonde.

And so they serve the chapel, and let the church stand.

He taketh al that he may, and maketh the churche pore,

He takes everything he can and makes the church poor,

And leveth thare behinde a theef and an hore, 80

And leaves behind a thief and a whore, 80

A serjaunt and a deie that leden a sory lif;

A servant and a debt that lead to a sorrowful life;

Al so faire hii gon to bedde as housebonde and wif;

Al so faire hii gon to bed as husband and wife;

wid sorwe

wide sorrow

Shal there no pore lif fare the bet nouther on even ne on morwe.

Shall there be no poor life for the better neither in the evening nor in the morning.

And whan he hath the silver of wolle and of lomb,

And when he has the silver from wool and lamb,

He put in his pautener an honne and a komb,

He put in his pocket an honor and a comb,

A myrour and a koeverchef to binde wid his crok,

A mirror and a headscarf to tie with his hook,

And rat on the rouwe bible and on other bok

And rat on the rough Bible and on other books

no mo;

no more

But unthank have the bishop that lat hit so go. 90

But the bishop should be ungrateful that it went that way. 90

For thouh the bishop hit wite, that hit bename kouth,

For although the bishop knows, that it is well-known,

He may wid a litel silver stoppen his mouth;

He might use a little silver to close his mouth;

Glossary.—70. huis, house.—74. priketh, rideth.—75. cracche, properly a manger, perhaps here, a cradle.—76. wel is hire, it is well for her.—81. deie, dairymaid.—85. lomb, lamb.—86. pautener ... honne,....—87. koeverchef, kerchief. crok, crook.—88. rat, reads. rouwe, rough.—89. mo, more.—91. bename kouth, could take in hand. (?)

Glossary.—70. huis, house.—74. priketh, rides.—75. cracche, properly a manger, perhaps here, a cradle.—76. wel is hire, it is good for her.—81. deie, dairymaid.—85. lomb, lamb.—86. pautener ... honne,....—87. koeverchef, headscarf. crok, crook.—88. rat, reads. rouwe, rough.—89. mo, more.—91. bename kouth, could take in hand. (?)

[328]

He medeth wid the clerkes, and halt forth the wenche,

He talks with the clerks and leads the girl forward,

And lat the parish for-worthe; the devel him adrenche

And let the parish go forward; the devil can drown him.

for his werk!

for his work!

And sory may his fader ben, that evere made him clerk.

And sorry may his father be, that ever made him a clerk.

And if the parsoun have a prest of a clene lyf,

And if the parson has a priest with a clean life,

That be a god consailler to maiden and to wif,

That is a good advisor to a young woman and to a wife,

Shal comen a daffe and putte him out for a litel lasse,

Shall come a duffer and put him out for a little less,

That can noht a ferthing worth of god, unnethe singe a masse 100

That can’t be worth a penny, barely even a song. 100

but ille.

but illegal.

And thus shal al the parish for lac of lore spille.

And so the whole parish will suffer due to a lack of knowledge.

For riht me thinketh hit fareth bi a prest that is lewed,

For right, I think it goes like this for an uneducated priest,

As bi a jay in a kage, that himself hath bishrewed;

As busy as a jay in a cage, that he himself has cursed;

God Engelish he speketh, ac he wot nevere what;

God speaks English, but he never knows what;

No more wot a lewed prest in boke what he rat

No more what a corrupt priest wrote in a book.

bi day.

Thanne is a lewed prest no betir than a jay.

Thanne is an uneducated priest no better than a jay.

But everi man may wel i-wite, bi the swete rode!

But every man can surely know, by the sweet cross!

Ther heth so manye prestes, hii ne muwe noht alle be gode. 110

Ther heth so many priests, they can't all be good. 110

And natheles thise gode men fallen oft in fame,

And nevertheless, these good men often fall into disgrace,

For thise wantoune prestes that pleien here nice game,

For those wanton priests who play a nice game here,

bi nihte,

by night,

Hii gon wid swerd and bokeler as men that wolde fihte.

Hii gone with sword and buckler like men who would fight.

Glossary.—93. medeth, takes bribe.—94. for-worthe, go to nought. adrenche, drown.—96. ben, be.—97. prest, priest.—99. daffe, fool. lasse, less.—100. unnethe, hardly.—102. for lac of lore spille, be ruined for want of teaching.—104. bishrewed, cursed.—105. wot, knows.—106. rat, reads.—109. rode, cross, rood.—110. muwe, may.

Glossary.—93. medeth, accepts a bribe.—94. for-worthe, goes to nothing. adrenche, drown.—96. ben, be.—97. prest, priest.—99. daffe, fool. lasse, less.—100. unnethe, hardly.—102. for lac of lore spille, be ruined for lack of education.—104. bishrewed, cursed.—105. wot, knows.—106. rat, reads.—109. rode, cross, rood.—110. muwe, may.

[329]

Summe bereth croune of acolite for the crumponde crok,

Summe wears a crown of an acolyte for the crumponde crook,

And ben ashamed of the merke the bishop hem bitok;

And then they were ashamed of the mark the bishop had marked them with;

At even he set upon a koife, and kembeth the croket,

At evening, he put on a coif and combed the croquet.

Adihteth him a gay wenche of the newe jet,

Adihteth him a lively girl of the new jet,

sanz doute;

sans doute;

And there hii clateren cumpelin whan the candel is oute. 120

And there they start talking when the candle is out. 120

And thise abbotes and priours don aȝein here rihtes;

And these abbots and priors again do wrong here;

Hii riden wid hauk and hound, and contrefeten knihtes.

Hii ride with hawk and hound, and counterfeit knights.

Hii sholde leve swich pride, and ben religious;

She should leave such pride behind and be religious;

And nu is pride maister in everich ordred hous;

And now pride is the master in every organized household;

i-wis,

I wish

Religioun is evele i-holde and fareth the more [amis.]

Religious beliefs are increasingly held and are more often misguided.

For if there come to an abey to pore men or thre,

For if there come to a pause to four men or three,

And aske of hem helpe par seinte charité,

And ask them for help for the sake of charity,

Unnethe wole any don his ernde other ȝong or old,

Unneth will anyone do his task, whether young or old,

But late him coure ther al day in hunger and in cold, 130

But let him run around all day in hunger and cold, 130

and sterve.

and starve.

Loke what love ther is to God, whom theih seien that hii serve!

Look at the love there is for God, whom they say they serve!

But there come another and bringe a litel lettre,

But then another person arrives and brings a small letter,

In a box upon his hepe, he shal spede the betre;

In a box on his head, he'll do better;

And if he be wid eny man that may don the abot harm,

And if he’s with any man who might do the abbot harm,

He shal be lad into the halle, and ben i-mad full warm

He shall be led into the hall, and made very warm.

aboute the mawe.

about the mall.

And Godes man stant ther oute; sory is that lawe.

And God's man stands there outside; that law is unfortunate.

Glossary.—115. crumponde crok, crumpled crook(?).—116. bitok, gave, delivered to.—117. kembeth, combs. croket, curl or lock of hair.—118. Adihteth him, fits himself with.—121. don aȝein, do against.—126. evele i-holde, evil held, in ill repute.—127. to, two.—129. ernde, errand. ȝong, young.—130. coure, cower.—134. hepe, pack (?).

Glossary.—115. crumponde crok, crumpled crook(?).—116. bitok, gave, delivered to.—117. kembeth, combs. croket, curl or lock of hair.—118. Adihteth him, fits himself with.—121. don aȝein, do against.—126. evele i-holde, evil held, in bad repute.—127. to, two.—129. ernde, errand. ȝong, young.—130. coure, cower.—134. hepe, pack (?).

[330]

Thus is God nu served thurwout religioun;

Thus is God now served throughout religion;

There is he al to sielde i-sein in eny devocioun; 140

There is hardly ever seen in any devotion; 140

His meyné is unwelcome, comen hii erliche or late;

His presence is unwelcome, whether he arrives early or late;

The porter hath comaundement to holde hem widoute the gate,

The porter has orders to keep them outside the gate,

in the fen.

in the marsh.

Hu mihte theih loven that loverd, that serven thus his men?

This is the penaunce that monekes don for ure lordes love:

This is the penance that monks do for our Lord's love:

Hii weren sockes in here shon, and felted botes above;

Hii were socks in here soon, and felted boots above;

He hath forsake for Godes love bothe hunger and cold;

He has forsaken both hunger and cold for God's love;

But if he have hod and cappe fured, he nis noht i-told

But if he has a hood and fur cap, he doesn't count for anything.

in covent;

in the loop;

Ac certes wlaunknesse of wele hem hath al ablent. 150

Religioun was first founded duresce for to drie;

Religious beliefs were first established to endure hardship;

And nu is the moste del i-went to eise and glotonie.

And now is the most delicious time for indulgence and gluttony.

Where shal men nu finde fattere or raddere of leres?

Where can men now find a better or clearer understanding of things?

Or betre farende folk than monekes, chanons, and freres?

Or better than wandering people like monks, canons, and friars?

In uch toun

In such town

I wot non eysiere lyf than is religioun.

I know no easier life than religion.

Religioun wot red I uch day what he shal don?

Religious knowledge, do I read each day what it signifies?

He ne carez noht to muche for his mete at non;

He didn't care much for his food at noon;

For hous-hire ne for clothes he ne carez noht;

For rent or for clothes, he didn't care at all;

Glossary.—140. to sielde i-sein, too seldom seen.—141. meyné (maisné, Fr.), household, people. erliche, early.—145. ure, our.—146. Hii weren, they wear. shon, shoes. botes, boots.—148. But if, unless. hod, hood. fured, furred. he nis noht i-told, he is not reckoned, or esteemed.—150. wlaunknesse, pride. wele, weal. ablent, blinded.—151. duresce, hardness. drie, bear, suffer.—152. nu, now. moste del, greatest part.—153. raddere of leres, redder of complexion.—155. uch, each.—156. wot, know. eysiere, more easy.

Glossary.—140. to sielde i-sein, too rarely seen.—141. meyné (maisné, Fr.), household, people. erliche, early.—145. ure, our.—146. Hii weren, they wear. shon, shoes. botes, boots.—148. But if, unless. hod, hood. fured, furred. he nis noht i-told, he is not considered or valued.—150. wlaunknesse, pride. wele, prosperity. ablent, blinded.—151. duresce, hardness. drie, bear, endure.—152. nu, now. moste del, largest part.—153. raddere of leres, redder in complexion.—155. uch, each.—156. wot, know. eysiere, easier.

[331]

But whan he cometh to the mete, he maketh his mawe touht 160

But when he comes to the meal, he makes his stomach full 160

off the beste;

off the best;

And anon therafter he fondeth to kacche reste.

And soon afterward, he finds a place to catch some rest.

And ȝit ther is another ordre, Menour and Jacobin,

And yet there is another order, Menour and Jacobin,

And freres of the Carme, and of Seint Austin,

And brothers of the Carmelite order, and of Saint Augustine,

That wolde preche more for a busshel of whete,

That would preach more for a bushel of wheat,

Than for to bringe a soule from helle out of the hete

Than to bring a soul out of hell from the heat

to rest.

to relax.

And thus is coveytise loverd bothe est and west.

And so, greed is loved both east and west.

If a pore man come to a frere for to aske shrifte,

If a poor man comes to a friar to ask for confession,

And ther come a ricchere and bringe him a ȝifte; 170

And there comes a rich person and brings him a gift; 170

He shal into the freitur and ben i-mad ful glad;

He shall go into freedom and be made very happy;

And that other stant theroute, as a man that were mad

And that other one stood there, like a crazy person.

in sorwe;

in sorrow;

Ȝit shal his ernde ben undon til that other morwe.

Yet shall his errand be undone until that other morning.

And if there be a riche man that evel hath undernome,

And if there is a rich man who has done evil,

Thanne wolen thise freres al day thider come;

Thenn these friars will come there all day;

And if hit be a pore lyf in poverte and in care,

And if it's a poor life filled with poverty and worry,

Sorwe on that o frere that kepeth come thare

Sorrows on that one friar who keeps coming there

ful loth;

full loth;

Alle wite ȝe, gode men, hu the gamen goth. 180

And if the riche man deie that was of eny mihte,

And if the rich man dies who had any power,

Thanne wolen the freres for the cors fihte.

Thenne the friars will fight for the body.

Glossary.—160. touht, full.—162. fondeth to kacche, seeketh to take.—163. ȝit, yet.—168. loverd, lord.—169. shrifte, confession.—170. ȝifte, gift.—171. freitur, refectory. i-mad, made.—172. stant, stands.—173. sorwe, sorrow.—174. ernde, errand. morwe, morrow.—175. undernome, undertaken.—178. o, one. that kepeth, that cares.—180. wite ȝe, know ye. gamen, game.

Glossary.—160. touht, full.—162. fondeth to kacche, seeks to take.—163. ȝit, yet.—168. loverd, lord.—169. shrifte, confession.—170. ȝifte, gift.—171. freitur, refectory. i-mad, made.—172. stant, stands.—173. sorwe, sorrow.—174. ernde, errand. morwe, morning.—175. undernome, undertaken.—178. o, one. that kepeth, that cares.—180. wite ȝe, know you. gamen, game.

[332]

Hit nis noht al for the calf that kow louweth,

Ac hit is for the grene gras that in the medewe grouweth

Ac hit is for the green grass that in the meadow grows

so god.

so good.

Alle wite ȝe what I mene, that kunnen eny god.

All of you know what I mean, that can do any good.

For als ich evere brouke min hod under min hat,

For when I ever broke my hood under my hat,

The frere wole to the direge, if the cors is fat;

The brother will go to the service if the body is large;

Ac bi the feith I owe to God, if the cors is lene,

Ac bi the faith I owe to God, if the course is lean,

He wole wagge aboute the cloistre and kepen hise fet clene 190

He would walk around the cloister and keep his feet clean 190

in house.

in-house.

Hu mihte theih faire forsake that hii ne ben coveytouse?

And officials and denes that chapitles sholden holde,

And officials and deny that chapters should be held,

Theih sholde chastise the folk, and theih maken hem bolde.

The people should be corrected, and they should be made brave.

Mak a present to the den ther thu thenkest to dwelle,

Mak a gift to the place where you think you should stay,

And have leve longe i-nouh to serve the fend of helle

And have lived long enough to serve the devil of hell.

to queme;

to burn;

For have he silver, of sinne taketh he nevere ȝeme.

For he has silver, he never pays attention to sin.

If a man have a wif, and he ne love hire noht,

If a man has a wife, and he does not love her at all,

Bringe hire to the constorie ther treuthe sholde be souht, 200

Bringe her to the court where the truth should be sought, 200

And bringge tweye false wid him and him self the thridde,

And bring two false witnesses with him and himself the third,

And he shal ben to-parted so faire as he wole bidde

And he shall be divided as beautifully as he wants to command.

from his wif;

from his wife;

He shal ben holpen wel i-nouh to lede a shrewede lyf.

He will be well helped enough to lead a wicked life.

Glossary.—183. Hit nis, it is not. louweth, lows.—184. Ac, but.—186. kunnen, know.—187. als, as. brouke, use, hold.—192. theih, they.—193. chapitles, chapters.—195. ther, where.—196. i-nouh, enough. fend, fiend.—197. queme, pleasure.—198. ȝeme, care.—200. constorie, consistory. souht, sought.—202. to-parted, separated. bidde, ask.

[333]

And whan he is thus i-deled from his rihte spouse,

And when he is thus separated from his rightful spouse,

He taketh his neiheboures wif and bringeth hire to his house;

He takes his neighbor's wife and brings her to his house;

And whiles he hath eny silver the clerkes to sende,

And while he has any silver to send to the clerks,

He may holde hire at his wille to his lives ende

He can keep her as he likes for the rest of his life.

wid unskile;

And but that be wel i-loked, curs in here bile. 210

And unless that looks good, there's a curse here. 210

And ȝit ther is another craft that toucheth the clergie,

And yet there is another skill that relates to the clergy,

That ben thise false fisiciens that helpen men to die;

That’s about these fake doctors who help people die;

He wole wagge his urine in a vessel of glaz,

He wanted to collect his urine in a glass container,

And swereth that he is sekere than evere ȝit he was,

And swears that he is more certain than ever he was,

and sein,

and be,

“Dame, for faute of helpe, thin housebonde is neih slain.”

“Lady, because there’s no help, your husband is nearly killed.”

Thus he wole afraien al that ther is inne,

Thus he wants to scare everything that is inside,

And make many a lesing silver for to winne.

And make a lot of silver to win.

Ac afterward he fondeth to comforte the wif,

Ac afterward he finds a way to comfort the wife,

And seith, “Dame, for of thin I wole holde his lyf,” 220

And says, “Lady, because of you I will keep his life,” 220

a[n]d liȝe;

and like;

Thouh he wite no more than a gos wheither he wole live or die.

Though he knows no more than a goose whether he will live or die.

Anon he wole biginne to blere the wives eiȝe;

Anon he will begin to roll the wives' eyes;

He wole aske half a pound to bien spicerie;

He would ask for half a pound to buy spices;

The .viij. shillinges sholen up to the win and the ale;

The 8 shillings should go towards the wine and the ale;

And bringe rotes and rindes bret ful a male

And bring roots and peels filled with a sack.

off noht;

Hit shal be dere on a lek, whan hit is al i-wrouht.

Hit shall be dear on a lake, when it is all wrought.

Glossary.—205. i-deled, parted.—209. wid unskile, with wrong.—210. here, their.—215. sein, say.—218. lesing, falsehood.—219. he fondeth, he tries.—221. liȝe, lie.—222. gos, goose.—223. eiȝe, eyes.—224. bien, buy.—226. bret ful, broad full, filled up. male, chest, pannier.—228. on a lek, for a leek. (?)

Glossary.—205. i-deled, separated.—209. wid unskile, wrongfully.—210. here, their.—215. sein, say.—218. lesing, lie.—219. he fondeth, he attempts.—221. liȝe, to lie.—222. gos, goose.—223. eiȝe, eyes.—224. bien, to buy.—226. bret ful, fully filled. male, chest, basket.—228. on a lek, for a leek. (?)

[334]

He wole preisen hit i-nohw, and sweren, as he were wod,

He wanted to praise it a lot and swore, as if he were crazy,

For the king of the lond the drink is riche and god; 230

For the king of the land, the drink is rich and good; 230

And ȝeve the gode man drinke a god quantité,

And give the good man a good amount to drink,

And make him worsse than he was; evele mote he the!

And make him worse than he was; even more so!

that clerk,

that employee,

That so geteth the silver, and can noht don his werk.

That gets the silver, and can't do his work.

He doth the wif sethe a chapoun and piece beof,

He cooks the wife a chicken and a piece of beef,

Ne tit the gode man noht therof, he him nevere so leof;

The best he piketh up himself, and maketh his mawe touht;

The best he picks himself up and toughens his gut;

And ȝeveth the gode man soupe, the lene broth that nis noht

And gives the good man soup, the thin broth that is nothing.

for seke;

for sake;

That so serveth eny man, Godes curs in his cheke! 240

That serves any man, God's curse on his cheek! 240

And thilke that han al the wele in freth and in feld,

And those who have all the wealth in streams and fields,

Bothen eorl and baroun and kniht of o sheld,

Both the earl and baron and knight of one shield,

Alle theih beth i-sworne holi churche holde to rihte;

Alle theih beth i-sworne holy church hold to right;

Therfore was the ordre mad for holi churche to fihte,

Therfore was the order made for the holy church to fight,

sanz faille;

And nu ben theih the ferste that hit sholen assaille.

And now they are the first to be attacked.

Hii brewen strut and stuntise there as sholde be pes;

Hii sholde gon to the Holi Lond and maken there her res,

Hii should go to the Holy Land and make their residence there,

And fihte there for the croiz, and shewe the ordre of knihte,

And fight there for the cross, and show the order of knights,

And awreke Jhesu Crist wid launce and speir to fihte 250

And Jesus Christ woke up with a lance and spear to fight 250

and sheld;

and shield;

And nu ben theih liouns in halle, and hares in the feld.

And now there are lions in the hall, and hares in the field.

Glossary.—229. wod, mad.—231. ȝeve, if.—232. evele mote he the! ill may he thrive!—234. don, do.—235. doth, causeth. sethe, to boil.—236. tit, touches. leof, dear (i. e. have he ever so much desire).—238. nis noht, is nothing.—241. freth, wood.—247. strut and stuntise, strife and debate(?).—248. her res, their assault, onset.—249. croiz, cross.—250. awreke, revenge.

Glossary.—229. wod, crazy.—231. ȝeve, if.—232. evele mote he the! may he not thrive!—234. don, do.—235. doth, causes. sethe, to boil.—236. tit, touches. leof, dear (i. e. no matter how much desire he has).—238. nis noht, is nothing.—241. freth, mad.—247. strut and stuntise, conflict and argument(?).—248. her res, their attack, onset.—249. croiz, cross.—250. awreke, take revenge.

[335]

Knihtes sholde weren weden in here manere,

Knyghts should be dressed in their manner,

After that the ordre asketh also wel as a frere;

After that, the order also asks just like a friar;

Nu ben theih so degysed and diverseliche i-diht,

Unnethe may men knowe a gleman from a kniht,

Unnethe can men tell a common man from a knight,

wel neih;

well no;

So is mieknesse driven adoun, and pride is risen on heih.

So weakness is pushed down, and pride has risen high.

Thus is the ordre of kniht turned up-so-doun,

Thus is the order of knights turned upside down,

Also wel can a kniht chide as any skolde of a toun. 260

Also, a knight can scold just as well as any town gossip. 260

Hii sholde ben also hende as any levedi in londe,

Hii should be as polite as any lady in the land,

And for to speke alle vilanie nel nu no kniht wonde

And to speak all kinds of nonsense, no knight would endure.

for shame;

shame on you;

And thus knihtshipe [is] acloied and waxen al fot lame.

And so knighthood is destroyed and has become completely useless.

Knihtshipe is acloied and deolfulliche i-diht;

Knihtshipe is clouded and sorrowfully hidden;

Kunne a boy nu breke a spere, he shal be mad a kniht.

Kunne a boy now break a spear, he shall be made a knight.

And thus ben knihtes gadered of unkinde blod,

And so the knights gathered from unnatural blood,

And envenimeth that ordre that shold be so god

And poisons that order that should be so good

and hende;

and handle;

Ac o shrewe in a court many man may shende. 270

Ac o shrew in a court many men may shame. 270

And nu nis no squier of pris in this middel erd,

And now there is no knight of worth in this middle world,

But if that he bere a babel and a long berd,

But if he has a beard and a long beard,

And swere Godes soule, and vuwe to God and hote;

And swear to God, and vow to God and promise;

But sholde he for everi fals uth lese kirtel or kote,

But should he lose his coat or tunic for every false oath,

Glossary.—253. weden, garments.—255. degysed, arrayed. i-diht, arranged, clothed.—256. unnethe, scarcely.—258. mieknesse, meekness.—261. hende, gentle. levedi, lady.—262. nel, will not. wonde, stay.—264. acloied, debased. fot lame, lame of foot.—265. deolfulliche i-diht, lamentably arrayed.—270. o, one. shende, ruin.—271. middel erd, world, middle earth.—272. bere, carry. babel, fool’s bauble(?).—273. vuwe, vow. hote, promise.—274. uth, oath.

Glossary.—253. weden, clothing.—255. degysed, dressed. i-diht, organized, dressed.—256. unnethe, barely.—258. mieknesse, humility.—261. hende, kind. levedi, lady.—262. nel, will not. wonde, stay.—264. acloied, degraded. fot lame, lame of foot.—265. deolfulliche i-diht, sorrowfully dressed.—270. o, one. shende, destroy.—271. middel erd, world, middle earth.—272. bere, carry. babel, fool’s trinket(?).—273. vuwe, vow. hote, promise.—274. uth, oath.

[336]

I leve,

I leave,

He sholde stonde starc naked twye o day or eve.

He should stand completely naked twice a day or evening.

Godes soule is al day sworn, the knif stant a-strout,

Godes soul is all day sworn, the knife stands out,

And thouh the botes be torn, ȝit wole he maken hit stout;

And though the boats are torn, yet he will make it strong;

The hod hangeth on his brest, as he wolde spewe therinne,

The bucket hangs on his chest, as if he would puke in it,

Ac shortliche al his contrefaiture is colour of sinne, 280

and bost,

and boast,

To wraththe God and paien the fend hit serveth allermost.

To anger God and please the devil, it serves almost.

A newe taille of squierie is nu in everi toun;

A new style of knighthood is now in every town;

The raye is turned overthuert that sholde stonde adoun;

The ray is turned over so that it should lie down;

Hii ben degised as turmentours that comen from clerkes plei;

Hii ben degised as tormentors that come from clever folks;

Hii ben i-laft wid pride, and cast nurture awey

Hii ben I lift with pride, and cast nurture away

in diche;

in a ditch;

Gentille men that sholde ben, ne beth hii none i-liche.

Gentlemen who should be, are not all the same.

And justises, shirreves, meires, baillifs, if I shal rede aricht,

And judges, sheriffs, mayors, bailiffs, if I read this correctly,

Hii kunnen of the faire day make the derke niht; 290

Hii kunnen of the fair day make the dark night; 290

Hii gon out of the heie wey, ne leven hii for no sklaundre,

And maken the mot-halle at hom in here chaumbre,

And make the moth hall at home in their chamber,

wid wouh;

For be the hond i-whited, it shal go god i-nouh.

For being the hand I pointed out, it shall go well enough.

If the king in his werre sent after mihti men,

If the king in his war called for mighty men,

To helpe him in his nede, of sum toun .ix. or .x.,

To help him in his need, from some town of 9 or 10,

Glossary.—275. I leve, I believe.—276. twye, twice.—277. a-strout, sticking out (?).—282. allermost, most of all.—283. newe taille, new cut.—284. raye, cloth, garment. overthuert, crosswise.—286. ben i-laft wid, have separated from, or have sent away.—289. shirreves, sheriffs.—290. kunnen, know how, they can.—292. mot-halle, hall of meeting, the justice-hall.—293. wouh, wrong.—294. i-whited, whitened.

Glossary.—275. I leave, I believe.—276. twye, twice.—277. a-strout, sticking out (?).—282. allermost, most of all.—283. newe taille, new cut.—284. raye, cloth, garment. overthuert, crosswise.—286. ben i-laft wid, have separated from, or have sent away.—289. shirreves, sheriffs.—290. kunnen, know how, they can.—292. mot-halle, hall of meeting, the justice-hall.—293. wouh, wrong.—294. i-whited, whitened.

[337]

The stiffeste sholen bileve at hom for .x. shillinges or .xii.,

The stiffest shoe can be bought at home for ten or twelve shillings.

And sende forth a wrecche that may noht helpe himselve

And send out a wretch who cannot help himself

at nede.

at need.

Thus is the king deceyved, and pore men shent for mede. 300

Thus the king is deceived, and poor men are punished for a reward. 300

And if the king in his lond maketh a taxacioun,

And if the king in his land makes a tax,

And everi man is i-set to a certein raunczoun,

And every man is set to a certain reason,

Hit shal be so for-pinched, to-toilled, and to-twiht,

That halvendel shal gon in the fendes fliht

That half a share shall go in the devil's fight.

off helle;

off hell;

Ther beth so manye parteners may no tunge telle.

Ther are so many partners that no tongue can tell.

A man of .xl. poundes-worth god is leid to .xii. pans rounde;

A man who is worth 40 pounds is led to 12 pans around;

And also much paieth another that poverte hath brouht to grounde,

And also many suffer because poverty has brought them down,

And hath an hep of girles sittende aboute the flet.

And has a group of girls sitting around the floor.

Godes curs moten hii have! but that be wel set 310

Gode's curse must they have! but that be well set 310

and sworn,

That the pore is thus i-piled, and the riche forborn.

That the pore is thus piled up, and the rich are set aside.

Ac if the king hit wiste, I trowe he wolde be wroth,

Hou the pore beth i-piled, and hu the silver goth;

Hou the poor beeth is piled, and hu the silver goes;

Hit is so deskatered bothe hider and thidere,

That halvendel shal ben stole ar hit come togidere,

That half should be held together when it comes together,

and acounted;

and accounted;

An if a pore man speke a word, he shal be foule afrounted.

An if a poor man speaks a word, he will be treated with contempt.

Glossary.—297. bileve, remain.—300. shent, ruined. mede, reward, bribery.—303. for-pinched, pinched to pieces. to-toilled, laboured away. to-twiht, twitted away.—304. halvendel, one half.—307. god, goods. pans, pence.—309. flet, floor.—312. i-piled, robbed.—315. deskatered, scattered about.—318. afrounted, accosted (French, affronter).

Glossary.—297. bileve, remain.—300. shent, ruined. mede, reward, bribery.—303. for-pinched, pinched to pieces. to-toilled, labored away. to-twiht, teased away.—304. halvendel, one half.—307. god, goods. pans, pence.—309. flet, floor.—312. i-piled, robbed.—315. deskatered, scattered about.—318. afrounted, approached (French, affronter).

[338]

Ac were the king wel avised, and wolde worche bi skile,

Ac were the king well advised, and would work by skill,

Litel nede sholde he have swiche pore to pile; 320

Litel nede he should have such poor to beg; 320

Thurfte him noht seke tresor so fer, he mihte finde ner,

At justices, at shirreves, cheiturs, and chaunceler,

At justices, at sheriffs, lawyers, and chancellors,

and at les;

and at least;

Swiche mihte finde him i-nouh, and late pore men have pes.

Swiche might find him enough, and let poor men have peace.

For who so is in swich ofice, come he nevere so pore,

For whoever is in such a position, no matter how poor he is,

He fareth in a while as thouh he hadde silver ore;

He acts for a while as if he had silver ore;

Theih bien londes and ledes, ne may hem non astonde.

What sholde pore men [ben] i-piled, when swiche men beth in londe

What should poor men do when such men are in the land?

so fele?

so feel?

Theih pleien wid the kinges silver, and breden wod for wele. 330

Theih played with the king's silver and danced for joy. 330

Ac shrewedeliche for sothe hii don the kinges heste;

Ac shrewdly for sure they do the king's command;

Whan everi man hath his part, the king hath the leste.

Whenever every man has his share, the king has the least.

Everi man is aboute to fille his owen purs;

Every man is about to fill his own purse;

And the king hath the leste part, and he hath al the curs,

And the king has the least part, and he has all the curse,

wid wronge.

wid wrong.

God sende treuthe into this lond, for tricherie dureth to longe.

God send truth into this land, for deceit lasts too long.

And baillifs and bedeles under the shirreve,

And bailiffs and beadle under the sheriff,

Everich fondeth hu he may pore men most greve.

Everich finds out how he can most annoy poor people.

The pore men beth over al somouned on assise;

The poor men gathered for the hearing;

And the riche sholen sitte at hom, and ther wole silver rise 340

And the wealthy will sit at home, and there silver will rise. 340

to shon.

to shine.

Godes curs moten hii have, but that be wel don!

Goddess's blessing may they have, but that it be well done!

Glossary.—319. skile, reason, right.—320. swiche, such.—321. thurfte him, need he. ner, near.—322. cheiturs, escheators.—324. pes, peace.—327. bien, buy. ledes, possessions. astonde, withstand.—329. fele, many.—330. wod, wood.—331. heste, command.—332. leste, least.—338. fondeth, tries, endeavours.—341. shon, to be shewn, to be seen.—342. moten, may.

Glossary.—319. skile, reason, right.—320. swiche, such.—321. thurfte him, he needed. ner, near.—322. cheiturs, escheators.—324. pes, peace.—327. bien, buy. ledes, possessions. astonde, withstand.—329. fele, many.—330. wod, wood.—331. heste, command.—332. leste, least.—338. fondeth, tries, endeavors.—341. shon, to be shown, to be seen.—342. moten, may.

[339]

And countours in benche that stondeth at the barre,

And contours in the bench that stands at the bar,

Theih wolen bigile the in thin hond, but if thu be the warre.

He wole take .xl. pans for to do doun his hod,

He would take 40 pans to lower his hood,

And speke for the a word or to, and don the litel god,

And speak for a word or two, and do the little god,

I trouwe.

I promise.

And have he turned the bak, he makketh the a mouwe.

And when he turns the back, he makes a face.

Attourneis in cuntré theih geten silver for noht;

Attorneys in the country get nothing for their work;

Theih maken men biginne that they nevere hadden thouht; 350

And whan theih comen to the ring, hoppe if hii kunne.

And when they came to the ring, they hoped that they could.

Al that theih muwen so gete, al thinketh hem i-wonne

Al that they want to get, they all think they have won.

wid skile.

wide skills.

Ne triste no man to hem, so false theih beth in the bile.

And sumtime were chapmen that treweliche bouhten and solde;

And sometimes there were merchants who truly bought and sold;

And nu is thilke assise broke, and nas noht ȝore holde.

And now this agreement is broken, and there is no longer any support for it.

Chaffare was woned to be meintened wid treuthe,

Chaffare was used to being maintained with truth,

And nu is al turned to treccherie, and that is muchel reuthe

And now everything has turned to treachery, and that is very sad.

to wite,

to write,

That alle manere godnesse is thus adoun i-smite. 360

That all kinds of goodness is thus struck down. 360

Unnethe is nu eny man that can eny craft,

Unnethe is now any man that can any craft,

That he nis a party los in the haft;

That he is not a part lost in the half;

For falsnesse is so fer forth over al the londe i-sprunge,

For falsehood has spread so far across the land,

Glossary.—345. pans, pence.—348. mouwe, mow, contemptuous gesture.—352. muwen, may. i-wonne, won.—353. skile, reason.—354. triste, trust. beth, are.—355. chapmen, merchants. treweliche, truly.—356. nas noht ȝore holde, has not been held a long time.—357. Chaffare, traffic.—358. muchel reuthe, great pity.—361. can, knows.—362. party los in the haft,....

Glossary.—345. pans, pence.—348. mouwe, mow, a contemptuous gesture.—352. muwen, may. i-wonne, won.—353. skile, reason.—354. triste, trust. beth, are.—355. chapmen, merchants. treweliche, truly.—356. nas noht ȝore holde, has not been held for a long time.—357. Chaffare, trade.—358. muchel reuthe, great pity.—361. can, knows.—362. party los in the haft,....

[340]

That wel neih nis no treuthe in hond, ne in tunge,

That’s hardly any truth in hand or tongue,

ne in herte;

And tharfore nis no wonder thouh al the world it smerte.

And therefore it's no surprise that the whole world feels it.

Ther was a gamen in Engelond that durede ȝer and other;

Ther was a game in England that lasted year and other;

Erliche upon the Monenday uch man bishrewed other;

Erliche on Monday each man cursed the other;

So longe lastede that gamen among lered and lewed, 369

So long lasted that game among the learned and the uneducated, 369

That nolde theih nevere stinten, or al the world were bishrewed,

That they would never stop, even if the whole world were cursed,

i-wis;

I know;

And therfore al that helpe sholde, fareth the more amis.

And therefore, all that could help ends up doing more harm.

So that for that shrewedom that regneth in the lond,

So, for that shrewdness that rules in the land,

I drede me that God us hath for-laft out of his hond,

I fear that God has left us out of His hands,

Thurw wederes that he hath i-sent cold and unkinde;

Thurw neither that he has sent cold and unkind;

And ȝit ne haveth no man of him the more minde

And yet no one pays him any more attention.

ariht;

Unnethe is any man aferd of Godes muchele miht.

Unnethe is any man afraid of God's great power.

God hath ben wroth wid the world, and that is wel i-sene;

God has been angry with the world, and that's clearly seen;

For al that whilom was murthe, is turned to treie and tene. 380

For everything that once was joy, has turned to sorrow and pain. 380

He sente us plenté i-nouh, suffre whiles we wolde,

He sent us plenty enough, suffered while we would,

Off alle manere sustenaunce grouwende upon molde

so thicke;

so thick;

And evere aȝeines his godnesse we weren i-liche wicke.

And always against his goodness we were just as wicked.

Glossary.—367. gamen, game. ȝer and other, a year and an other, i. e. two years.—369. lered and lewed, learned and unlearned, clergy and laity.—370. nolde theih, they would not. stinten, desist. or, before. bishrewed, accursed.—373. shrewedom, cursedness.—374. for-laft, dismissed.—375. Thurw, through. wederes, weathers.—380. treie and tene, vexation and sorrow.—382. grouwende, growing. molde, earth.—384. i-liche wicke, equally wicked.

Glossary.—367. gamen, game. ȝer and other, a year and another, i. e. two years.—369. lered and lewed, educated and uneducated, clergy and laity.—370. nolde theih, they would not. stinten, stop. or, before. bishrewed, cursed.—373. shrewedom, cursedness.—374. for-laft, dismissed.—375. Thurw, through. wederes, weathers.—380. treie and tene, annoyance and sorrow.—382. grouwende, growing. molde, earth.—384. i-liche wicke, equally wicked.

[341]

Men sholde noht sumtime finde a boy for to bere a lettre,

Men should not sometimes find a boy to carry a letter,

That wolde eten eny mete, but it were the betre.

That would eat any food, but it had better be the best.

For beof ne for bakoun, ne for swich stor of house,

For beef nor for bacon, nor for such a store of house,

Unnethe wolde eny don a char, so were theih daungerouse

Unnethe would anyone do a favor, so they were dangerous.

for wlaunke;

And siththen bicom ful reulich, that thanne weren so ranke. 390

And since then it became really unpleasant, that they were so harsh. 390

For tho God seih that the world was so over gart,

For though God sees that the world was so overwhelmed,

He sente a derthe on eorthe, and made hit ful smart.

He felt a pain on earth, and made it fully hurt.

A busshel of whete was at foure shillinges or more,

A bushel of wheat was at four shillings or more,

And so men mihte han i-had a quarter noht ȝore

And so men might have had a quarter night before.

i-gon;

i-gon

So can God make wane, ther rathere was won.

So can God make one wane, there rather was one.

And thanne gan bleiken here ble, that arst lowen so loude,

And then began to brighten her skin, that first laughed so loudly,

And to waxen al hand-tame that rathere weren so proude.

And to make all the wild ones that were so proud completely tame.

A mannes herte mihte blede for to here the crie

A man's heart might bleed to hear the cry

Off pore men that gradden, “Allas! for hungger I die 400

Off poor men that groan, “Alas! for hunger I die 400

up rihte!”

up right!

This auhte make men aferd of Godes muchele miht.

This author makes men afraid of God's immense power.

And after that ilke wante com eft wele i-nouh,

And after that same desire came again, very strong.

And plenté of alle gode grouwende on uch a bouh.

And plenty of all good growing on each bush.

Tho god ȝer was aȝein i-come, and god chep of corn,

Tho were we also muchele shrewes as we were beforn,

Glossary.—388. don a char, do a turn, or task.—389. wlaunke, pride.—390. siththen, since. reulich, pitiful.—391. tho, when. over gart, over proud.—394-95. noht ȝore i-gon, not long ago.—397. gan bleiken here ble, their complexion turned pale. arst lowen, formerly laughed.—398. rathere, earlier, before.—400. gradden, said lamentingly.—403. eft, again.—405-6. Tho ... tho, when ... then.

Glossary.—388. do a task, do a turn, or assignment.—389. pride. since, since. pitiful. —391. when. over proud. —394-95. not long ago. —397. their complexion turned pale. formerly laughed. —398. earlier, before. —400. said sadly. —403. again. —405-6. when ... then.

[342]

or more;

Also swithe we forȝeten his wreche and his lore.

Also, we quickly forget his revenge and his teachings.

Tho com ther another sorwe that spradde over al the lond;

A thusent winter ther bifore com nevere non so strong. 410

A thousand winters before this one never brought such strength. 410

To binde alle the mene men in mourning and in care,

To unite all the common people in grief and concern,

The orf deiede al bidene, and maden the lond al bare,

The orf brought death to the people, and made the land all barren,

so faste,

so fast,

Com nevere wrecche into Engelond that made men more agaste.

And tho that qualm was astin[t] of beste that bar horn,

And though that feeling was an attack of the best that carried a horn,

Tho sente God on eorthe another derthe of corn,

That spradde over al Engelond bothe north and south,

That spread over all England both north and south,

And made seli pore men afingred in here mouth

And made silly poor men angry in their mouths

ful sore;

full sore;

And ȝit unnethe any man dredeth God the more. 420

And yet hardly anyone fears God any more. 420

And wid that laste derthe com ther another shame,

And with that last death came another disgrace,

That ouhte be god skile maken us alle tame.

That ought to be a good skill making us all tame.

The fend kidde his maistri, and arerede a strif,

The kid defended his master and avoided a fight,

That everi lording was bisi to sauve his owen lyf,

That every lord was busy to save his own life,

and his god.

and his deity.

God do bote theron, for his blessede blod!

God, help us with that, for his blessed blood!

Gret nede hit were to bidde that the pes were brouht,

Gret needed it to ask that the peace be brought,

For the lordinges of the lond, that swich wo han i-wrouht,

For the ladies of the land, such woe have I wrought,

Glossary.—408. wreche, punishment. lore, teaching.—409. sorwe, sorrow.—412. orf deiede al bidene, cattle died all forthwith.—414. wrecche, punishment.—415. qualm, mortality. astint, stopped.—418. seli, simple. afingred, hungry.—422. god skile, good reason.—423. fend, fiend, devil. kidde, showed. arerede, raised.—424. bisi, busy.—426. do bote, make a remedy.—427. bidde, pray.

Glossary.—408. wreche, punishment. lore, teaching.—409. sorwe, sorrow.—412. orf deiede al bidene, all the cattle died at once.—414. wrecche, punishment.—415. qualm, mortality. astint, stopped.—418. seli, simple. afingred, hungry.—422. god skile, good reason.—423. fend, fiend, devil. kidde, showed. arerede, raised.—424. bisi, busy.—426. do bote, make a remedy.—427. bidde, pray.

[343]

That nolde spare for kin that o kosin that other;

That wouldn't hold back for a relative that another one;

So the fend hem prokede uch man to mourdren other 430

So they fought each other to death. 430

wid wille,

wild willy,

That al Engelond i-wis was in point to spille.

That all England was really about to fall apart.

Pride prikede hem so faste, that nolde theih nevere have pes

Pride gripped him so tightly that he would never find peace.

Ar theih hadden in this lond maked swich a res,

Ar theih hadden in this land made such a mess,

That the beste blod of the lond shamliche was brouht to grounde,

That the best blood of the land shamefully was brought to the ground,

If hit betre mihte a ben, allas! the harde stounde

If hit could only mean a thing, oh! the hard moment

bitid,

That of so gentille blod i-born swich wreche was i-kid.

That of such noble blood born this wretchedness was revealed.

Allas! that evere sholde hit bifalle that in so litel a throwe,

All that could ever happen in such a short time,

Swiche men sholde swich deth thole, and ben i-leid so lowe. 440

Swich men should suffer such a death and be laid so low. 440

Off eorles ant of barouns baldest hii were;

Off eorles ant of barouns baldest they were;

And nu hit is of hem bicome riht as theih nevere ne were

And now it has become of them just as if they never were.

i-born.

iBorn.

God loke to the soules, that hii ne be noht lorn!

God looks after the souls, so that they are not lost!

Ac whiles thise grete lordinges thus han i-hurled to hepe,

Ac whiles these great lords have gathered together,

Thise prelatz of holi churche to longe theih han i-slepe;

Thise prelates of holy church too long they have slept;

Al to late theih wakeden, and that was muchel reuthe;

Theih weren ablent wid coveytise, and mihte noht se the treuthe

for mist. 449

for fog. 449

Theih dradden more here lond to lese, than love of Jhesu Crist.

The fear of losing this land is greater than the love of Jesus Christ.

Glossary.—430. prokede, urged.—432. spille, to be ruined, spoilt.—434. Ar, before. swich a res, such a rage.—438. wreche, destruction. i-kid, shown.—440. thole, undergo, bear. i-leid, laid.—444. lorn, lost.—445. i-hurled to hepe, thrown on a heap.—448. ablent, blinded.—450. dradden, dreaded. lese, lose.

Glossary.—430. prokede, urged.—432. spille, to be ruined, spoiled.—434. Ar, before. swich a res, such a rage.—438. wreche, destruction. i-kid, shown.—440. thole, undergo, bear. i-leid, laid.—444. lorn, lost.—445. i-hurled to hepe, thrown in a pile.—448. ablent, blinded.—450. dradden, dreaded. lese, lose.

[344]

For hadde the clergie harde holden to-gidere,

For the clergy had held together tightly,

And noht flecched aboute nother hider ne thidere,

And didn’t wander around here or there,

But loked where the treuthe was, and there have bileved,

But looked where the truth was, and there have believed,

Thanne were the barnage hol, that nu is al to-dreved

Thenne were the nobles whole, that now are all gone.

so wide;

Ac certes Engelond is shent thurw falsnesse and thurw pride.

Ac certes Engelond is ruined through falsehood and through pride.

Pride hath in his paunter kauht the heie and the lowe,

Pride has in his painter caught the high and the low,

So that unnethe can eny man God Almihti knowe.

So hardly can any man know Almighty God.

Pride priketh aboute, wid nithe and wid onde;

Pride pokes at us, with anger and with trouble;

Pes and love and charité hien hem out of londe 460

Pes and love and charity have brought them out of the land 460

so faste,

so fast,

That God wole for-don the world we muwe be sore agaste.

That God wants to end the world, we must be very afraid.

Alle wite we wel it is oure gilt, the wo that we beth inne;

Alle wite we wel it is oure guilt, the woe that we be in;

But no man knoweth that hit is for his owen sinne.

But no man knows that it is for his own sin.

Uch man put on other the wreche of the wouh;

Uch man put on the clothing of the wolf;

But wolde uch man ranczake himself, thanne were al wel i-nouh

But if each person took the time to reflect on themselves, then everything would be just fine.

i-wrouht.

But nu can uch man demen other, and himselve nouht.

But now each man can dominate others, but not himself.

And thise assisours, that comen to shire and to hundred,

And these assessors, who come to the county and to the hundred,

Damneth men for silver, and that nis no wonder. 470

Damn men for silver, and that's no surprise. 470

For whan the riche justise wol do wrong for mede,

For when the wealthy judge chooses to act unfairly for money,

Thanne thinketh hem theih muwen the bet, for theih han more nede

Thanne they think they can do better, because they have more need.

Glossary.—451. to-gidere, together.—452. flecched, wavered.—453. bileved, remained.—454. barnage, baronage. hol, whole, entire. to-dreved, separated, driven to pieces.—456. shent, ruined. thurw, through.—457. paunter, pantry. heie, high.—459. priketh, rideth. nithe, strife. onde, envy.—460. hien, hie, haste.—462. for-don, destroy. muwe, may. agaste, afraid.—463. wite, know. wo, woe.—465. Uch, each. wreche, blame. wouh, wrong.—468. demen, judge.—471. mede, bribe.—472. bet, better.

Glossary.—451. to-gidere, together.—452. flecched, wavered.—453. bileved, remained.—454. barnage, baronage. hol, whole, entire. to-dreved, separated, driven to pieces.—456. shent, ruined. thurw, through.—457. paunter, pantry. heie, high.—459. priketh, rides. nithe, strife. onde, envy.—460. hien, hurry, haste.—462. for-don, destroy. muwe, may. agaste, afraid.—463. wite, know. wo, woe.—465. Uch, each. wreche, blame. wouh, wrong.—468. demen, judge.—471. mede, bribe.—472. bet, better.

[345]

to winne.

to win.

Ac so is al this world ablent, that no man douteth sinne.

Ac so is all this world so confused, that no one doubts sin.

But bi seint Jame of Galice, that many man hath souht!

But by Saint James of Galicia, that many people have sought!

The pilory and the cucking-stol beth i-mad for noht,

The pillory and the ducking stool were made for nothing,

* * * * *

Glossary.—474. douteth, feareth.

Glossary.—474. doubts, fears.

[346]
[347]

NOTES.

Page 1, line 10, Savory of Mauleon.—For an interesting article on this Baron and his poems, see the eighteenth volume of the Histoire Littéraire de France, pp. 671-682. His name is of frequent occurrence in the English rolls and charters of the reigns of John and Henry III.

—— l. 20, laxait Bordelois.—Alphonso VIII. King of Castille, married Alianor, daughter of Henry II. of England, and in her right he claimed Gascony, in opposition to King John, and invaded it. In 1206, he laid siege to Bourdeaux. See Dom. Bouquet, Collect. des Historiens de France, tom. xviii. p. 245.

—— l. 20, laxait Bordelois.—Alphonso VIII, King of Castille, married Alianor, the daughter of Henry II of England, and through her, he claimed Gascony, opposing King John, and invaded it. In 1206, he besieged Bordeaux. See Dom. Bouquet, Collect. des Historiens de France, tom. xviii. p. 245.

P. 3, l. 2, lois is the Latin laudes.

__A_TAG_PLACEHOLDER_0__, l. 2, lois is the Latin laudes.

—— l. 19, par presen.—It has been suggested that this may mean as though he were present; but I think the translation adopted is preferable.

—— l. 19, par presen.—Some have suggested this could mean as if he were present; however, I believe the chosen translation is better.

P. 4, l. 6, Lo rei Richard.—Richard I. was in Aquitaine when he received the wound which caused his death.

—— l. 17, Lozoics ... Guillelme ... ad Aurenga.—The allusion, I suppose, is to the inedited romance of Guillaume d’Orange.

—— l. 17, Lozoics ... Guillelme ... ad Aurenga.—I think the reference is to the unpublished story of Guillaume d’Orange.

P. 5, l. 20, Cadoing.—Perhaps Cadomum, or Caen, as here translated. But there was also a place called Cadoing near Périgueux, which had a celebrated abbey.

It may be observed, as a peculiar characteristic of the Provençal songs of this class, that the poet generally introduces an address to a lady, although she has nothing to do with the subject.

It can be noted, as a unique feature of the Provençal songs of this kind, that the poet typically includes an address to a lady, even if she isn't related to the topic.

P. 6, l. 11. Song on the Bishops.—Since this part of the volume was printed, I have found among the manuscripts of the British Museum (MS. Reg. 7 F, V, fol. 1, r^o, written in a contemporary hand) a copy of this song, containing important variations, which would have enabled me to give the text[348] more correctly. In this manuscript the lines are arranged thus in each stanza:—

P. 6, l. 11. Song about the Bishops.—Since this part of the volume was printed, I have found among the manuscripts of the British Museum (MS. Reg. 7 F, V, fol. 1, r^o, written in a contemporary hand) a copy of this song, containing important variations, which would have enabled me to give the text[348] more correctly. In this manuscript the lines are arranged thus in each stanza:—

Complange tuum, Anglia, melos suspendens organi;

Et maxime tu, Cantia, de mora tui Stephani.

Et maxime tu, Cantia, regarding the delay of your Stephen.

Thomam habes sed alterum, secundum habes iterum

Stephanum, qui trans hominem induens fortitudinem signa facit in populo.

Stephanus, who puts on strength like armor, makes signs among the people.

Dolos doles metropolis quos subdoli parturiunt,

Orbata tuis incolis, dolose quos ejiciunt,

Orbata tuis incolis, deceitfully those who are cast out,

Largos emittis gemitus, patre privata penitus.

Largos you give off groans, deeply lacking a father.

Sed cum habebis Stephanum, assumes tibi tympanum, chelym tangens

sub modulo.

sub module.

The following are the various readings offered by this MS.—P. 6, l. 1, tuum.—P. 7, l. 4, doles.—15, vel legem.—17, quis Nathan David.—19, vel postibus.—21, jam liberetur.—P. 8, l. 2, exurge.—4, ancilla.—5, jam superductis aliam.—7, Portæ prævalent inferi, with Tartari written over the last word.—8, nam ludo.—16, Scriptis omitted.—19, Patet interpretatio | et arduis et infimis, | Nam regni, &c.—P. 9, l. 2, et sacerdos, with et erased and nam written over it.—3, concurrit ad.—7, sudet.—12, eos.—15, et deicit.—20, debent et suum fundere.—22, jactant.—P. 10, l. 8, in hac.—11, clamet.—16, dum.—17, perit.—20, sedet ad.—22, Euvangelium.—23, after this line should come the following, Ad nummos vertit oculum.—P. 11, l. 1, lucro lucam.—2, Marcum marca.—3, librum libra.—8, Amplectuntur.—13, sunt appositi | Sed longe.—20, ob hoc.—P. 12, l. 1, In canes nostri.—10, Eliensis.—11, datus.—12, Eli et ensis.—14, Elios.—16, Et Babilonis.—19, Wlstani.—P. 13, l. 1, Wlstani.—4, Effot, mitram, et anulum.—8, et is omitted.—9, Hinc est, et hinc a latere | Et pauper.—13, non causatur.—14, des. Cantia.

—— l. 16, tui Stephani.—Stephen Langton, whom the Pope had appointed to the archbishopric of Canterbury, in opposition to the election of the monks and the King. He was archbishop from 1207 to 1229.

—— l. 16, tui Stephani.—Stephen Langton, who was appointed by the Pope as the archbishop of Canterbury, against the choice of the monks and the King. He served as archbishop from 1207 to 1229.

P. 7, l. 17, natum should be Nathan; see the above various readings for this as well as for some other necessary corrections, which would have rendered the translation less difficult.

P. 8, l. 3, Agar ... filium.—The marginal note in Flacius says, Joannem Graye Episcopum Nordovicensem intelligit. It is not said whether these side-notes are given from the MS. which Flacius used, or are of his own making.

P. 8, l. 3, Agar ... filium.—The marginal note in Flacius says, Joannem Graye, Bishop of Norwich. It is not said whether these side-notes are given from the MS. which Flacius used, or are of his own making.

[349]

P. 8, l. 14.—The same side-notes tell us the scribentem digitum means the Pope—Papam intelligit.

P. 8, l. 14.—The same side-notes tell us the digital writer means the Pope—The Pope understands.

P. 9, l. 12, Non est qui.—The allusion, according to the side-note, is to Pandulph the legate. This explanation is, however, rather doubtful.

P. 10, l. 1, præsuli Bathoniæ.—Joceline de Welles, Bishop of Bath and Wells from 1205 to 1242. He fled out of England with the Bishops of London, Ely, and Worcester, who had published the interdict.

—— l. 10, Norwicensis bestia.—John Graye, Bishop of Norwich, who was designed by the King to the see of Canterbury. The three Bishops who took part with the King, whom Matthew Paris calls “tres episcopi curiales,” were those of Norwich, Winchester, and Durham.

—— l. 10, Norwicensis bestia.—John Graye, Bishop of Norwich, was chosen by the King for the position of Archbishop of Canterbury. The three Bishops who supported the King, whom Matthew Paris refers to as “three curial bishops,” were the Bishops of Norwich, Winchester, and Durham.

—— l. 15, Cato quondam tertius.—I do not quite understand the allusion. It occurs again at the end of the Apocalypsis Goliæ—

—— l. 15, Cato once the third.—I don’t really get the reference. It appears again at the end of the Apocalypsis Goliæ—

De cælo cecidi ut Cato tertius,

Nec summi venio secreti nuncius,

I am not the messenger of the highest secret now.

Sed meus michi quod inscripsit socius,

Hoc vobis dicere possum fidelius.

I can tell you more reliably.

—— l. 19, Wintoniensis armiger.—Peter de Rupibus, Bishop of Winchester, from 1204 to 1238. He was a native of Poitiers in France, and had been a knight before his consecration. He, with the Bishops of Durham and Norwich, supported the party of the King against the Pope. In 1214 he was made chief-justice of England, and he was protector of the realm during the minority of Henry III. See Godwin, de Præsulibus.

—— l. 19, Wintoniensis armiger.—Peter de Rupibus, Bishop of Winchester, from 1204 to 1238. He was originally from Poitiers in France and had been a knight before he became bishop. He, along with the Bishops of Durham and Norwich, sided with the King against the Pope. In 1214, he was appointed chief justice of England, and he acted as protector of the realm during the minority of Henry III. See Godwin, de Præsulibus.

P. 11, l. 1, lucro Lucam ... Marco marcam ... libræ librum.—These puns are frequently repeated in the satirical poetry of the thirteenth century. They will be found further on in the present volume, pp. 16 and 31, as well as in some of the poems of Walter Mapes. Giraldus Cambrensis uses a similar pun in relating his journey to Rome, where he says he differed in one particular from others who went there, for he offered libros, non libras. Libra in the song should probably be translated a pound, as at p. 31, not the scales.

P. 11, l. 1, lucro Lucam ... Marco marcam ... libræ librum.—These puns are frequently repeated in the satirical poetry of the thirteenth century. They will be found further on in the present volume, pp. 16 and 31, as well as in some of the poems of Walter Mapes. Giraldus Cambrensis uses a similar pun in relating his journey to Rome, where he says he differed in one particular from others who went there, for he offered books, not pounds. Libra in the song should probably be translated a pound, as at p. 31, not the scales.

P. 12, l. 1, Joannes ... decanus.—For Joannes, the King’s MS. has canes, which is perhaps right, as canus and canit in the following line seem to be continued puns upon the word.

[350]

P. 12, l. 10, Heliensis.—Eustace, Bishop of Ely, from 1197 to 1214. As has been observed, he was one of the three who published the pope’s interdict.

—— l. 19, Wolstani subambule.—Maugerius, Bishop of Worcester, from 1200 to 1212. He was also one of those who published the interdict, and having like the others fled to the Continent, he died in exile at Pontiniac, in 1212. It is hardly necessary to observe that St. Wolstan had held the see of Worcester in the eleventh century.

—— l. 19, Wolstani subambule.—Maugerius, Bishop of Worcester, served from 1200 to 1212. He was also one of those who announced the interdict, and like the others, he fled to the Continent, dying in exile at Pontiniac in 1212. It's worth noting that St. Wolstan was the Bishop of Worcester in the eleventh century.

P. 13, l. 6, De Roffensi episcopo.—Gilbert de Glanville, Bishop of Rochester, from 1185 to 1214. Between him and his monks there was perpetual contention, and he diminished much the goods of his church. See Godwin.

—— l. 10, pauper Sarisburiæ.—Robert, Bishop of Salisbury, who seems to have lived in obscurity. Godwin says he could find no other information relating to him, except the date of his being bishop.

—— l. 10, pauper Sarisburiæ.—Robert, Bishop of Salisbury, who appears to have lived a quiet life. Godwin mentions that he couldn't find any other details about him, except the year he became bishop.

—— l. 15, I Romam.—Flacius Illyricus gives here the following side-note—“Golias ad librum, vel Gualterus Mapes.”

—— l. 15, I Romam.—Flacius Illyricus adds the following note—“Golias to the book, or Walter Mapes.”

P. 14, l. 6-10.—This information is conveyed in two side-notes in Flacius Illyricus, who has printed this Song imperfectly; but whether these notes were composed by the editor, or found in the manuscript, we are not told. There are no circumstances in the Song itself which would lead us to fix it to this date rather than to any other in the first half of the thirteenth century. The two notes are at the beginning,—“Leo, Joannes Rex; aselli, episcopi sunt;”—and at the end, “Jupiter Rex Joannes est: Pluto, Romanus pontifex.” On reference, however, to Bale, I find that he speaks of Mapes as calling King John sometimes a lion and sometimes Jupiter, and as designating the Pope by the name of Pluto, and the bishops as asses, which seems to prove that he had read these side-notes, perhaps in the manuscript from which Flacius’s transcript was made. It is not indeed improbable that the latter obtained it from Bale himself, who was perhaps the author of the side-notes.

P. 14, l. 6-10.—This information is conveyed in two side-notes in Flacius Illyricus, who has printed this Song imperfectly; but whether these notes were composed by the editor, or found in the manuscript, we are not told. There are no circumstances in the Song itself which would lead us to fix it to this date rather than to any other in the first half of the thirteenth century. The two notes are at the beginning,—“Leo, King John; they are the bishops;”—and at the end, “Jupiter Rex Joannes is: Pluto, Roman pontiff.” On reference, however, to Bale, I find that he speaks of Mapes as calling King John sometimes a lion and sometimes Jupiter, and as designating the Pope by the name of Pluto, and the bishops as asses, which seems to prove that he had read these side-notes, perhaps in the manuscript from which Flacius’s transcript was made. It is not indeed improbable that the latter obtained it from Bale himself, who was perhaps the author of the side-notes.

—— l. 11, Song on the Times.—Flacius has printed this Song in his Varia Doctorum, etc. Poemata, p. 406, with the omission of the three first stanzas, which he had previously given as a separate song at p. 159. The text now printed is made up from a comparison of the manuscript with the printed text. The variations are as follows:—L. 1, utor, Flacius.—3, deaurati belli, Fl.—9, Facies in opere, MS.—10, Tegunt partem an., Fl.—P. 15, l. 2, congruit ramum in, Fl.—3,[351] caput mundi, Fl.—5, Trahit enim ... et sec., Fl.—7, singula, Fl.—9, Romæ sunt v., Fl.—11, In hoc cons., Fl.—17, petunt quando petis, Fl.—18, seminas, eadem tu metis, Fl.—P. 16, l. 4, Munus al. pollet sing., Fl.—6, rot. placet, totum pl., Fl.—7, Et c. ita pl. ... Romanis, Fl.—10, objiciat, Fl.—12, transeunt, ut bursa det g., Fl.—13, Romam avaritiæ vitet manus p., Fl.—16, At est, MS.—P. 17, l. 1, non sit, Fl.—2, Respondet, hæc tybia non est michi tanti, MS.—4, pappare, Fl.—5, nomen Gallicum, Fl.—6, Paies, paies, dist le mot, Fl.—7-10, These four lines are not found in the MS.—11, Da istis, da aliis, addas, Fl.—P. 18, l. 1, Burse, Fl.—4, Ut cum fiat vacuus, magis imp., Fl.—6, habet Pl., Fl.—In Fl. the two last tetrastichs are transposed.

—— l. 11, Song of the Times.—Flacius has printed this Song in his Varia Doctorum, etc. Poemata, p. 406, with the omission of the three first stanzas, which he had previously given as a separate song at p. 159. The text now printed is made up from a comparison of the manuscript with the printed text. The variations are as follows:—L. 1, utor, Flacius.—3, deaurati belli, Fl.—9, Facies in opere, MS.—10, Tegunt partem an., Fl.—P. 15, l. 2, congruit ramum in, Fl.—3,[351] caput mundi, Fl.—5, Trahit enim ... et sec., Fl.—7, singula, Fl.—9, Romæ sunt v., Fl.—11, In hoc cons., Fl.—17, petunt quando petis, Fl.—18, seminas, eadem tu metis, Fl.—P. 16, l. 4, Munus al. pollet sing., Fl.—6, rot. placet, totum pl., Fl.—7, Et c. ita pl. ... Romanis, Fl.—10, objiciat, Fl.—12, transeunt, ut bursa det g., Fl.—13, Romam avaritiæ vitet manus p., Fl.—16, At est, MS.—P. 17, l. 1, non sit, Fl.—2, Respondet, hæc tybia non est michi tanti, MS.—4, pappare, Fl.—5, nomen Gallicum, Fl.—6, Paies, paies, dist le mot, Fl.—7-10, These four lines are not found in the MS.—11, Da istis, da aliis, addas, Fl.—P. 18, l. 1, Burse, Fl.—4, Ut cum fiat vacuus, magis imp., Fl.—6, habet Pl., Fl.—In Fl. the two last tetrastichs are transposed.

P. 16, l. 6, crux placet.—The face of the coin was marked with a cross.

P. 20, l. 1, prima rabies.—The insurrection of the Barons.

—— l. 2, altera belligeras Francorum.—The expedition of Prince Louis to help the Barons, who were hard pressed by John’s foreign auxiliaries.

—— l. 2, altera belligeras Francorum.—The campaign of Prince Louis to assist the Barons, who were struggling against John's foreign allies.

—— l. 3, Scottorum tertia.—l. 4, Flexit quarta Galenses.—Both the Scots and Welsh joined actively in the war, or rather took that occasion of invading the kingdom.

—— l. 3, Scottorum tertia.—l. 4, Flexit quarta Galenses.—Both the Scots and the Welsh actively participated in the war, or rather, seized the opportunity to invade the kingdom.

—— l. 6, turres.—The MS. has turmas in the text, and “vel turres” in the margin.

—— l. 6, turres.—The manuscript has turmas in the text, and “or towers” in the margin.

P. 22, l. 13.—The writer evidently intended a pun, or rather a double meaning, in the word parentis at the end of the line.

P. 23, l. 5, viri, i. e. Gualo the legate. The poem was evidently written by a strong partizan of the Pope.

—— l. 10, truces.—The MS. has traces.

—— l. 10, ceasefires.—The MS. has traces.

—— l. 15, &c.—Louis and his party were at London, which they quitted in the November after King John’s death, in order to march towards the North. On the 6th December they took Hertford Castle, and that of Berkhampstead on the 20th, and proceeded to St. Alban’s. A truce was then agreed to, which continued till after Easter.

—— l. 15, &c.—Louis and his group were in London, which they left in November after King John’s death to head North. On December 6th, they captured Hertford Castle, and on the 20th, they took Berkhampstead Castle before moving on to St. Albans. A truce was then established, lasting until after Easter.

P. 24, l. 2, Montique Sorello.—When hostilities recommenced, the Barons of the king’s party laid siege to Mount Sorrel, in Lincolnshire, but were obliged to retreat by the approach of a part of the army of Louis under the command of the Comte de Perche.

—— l. 7, Cestrensis clipeus.—Ranulph de Blundeville, Earl of Chester, one of[352] the most powerful Barons on the king’s party, who now commanded the army which had besieged Mount Sorrel, and which soon afterwards defeated the Comte de Perche at Lincoln.

—— l. 7, Cestrensis clipeus.—Ranulph de Blundeville, Earl of Chester, was one of[352] the most powerful barons supporting the king. He was in charge of the army that had besieged Mount Sorrel and soon went on to defeat the Comte de Perche at Lincoln.

P. 24, ll. 8, 9, 10, in the margin, opposite these three lines respectively, the original scribe has written, “S. Notingham. Trente. Nicole.” The nobilis matrona was Nichola, widow of Gerard de Camville, who defended Lincoln Castle against the French.

—— l. 11.—It may be well to point out the remarkable alliteration in this line and the following.

—— l. 11.—It's worth noting the impressive alliteration in this line and the one that follows.

—— l. 14, signa.—The MS. has singna, a form not uncommon in such words.

—— l. 14, signa.—The manuscript has singna, a variant that isn't unusual in such words.

—— l. 15, ora.—The MS. has hora.

—— l. 15, ora.—The manuscript has hora.

P. 25, l. 2, Sabbatum.—Saturday, May 20, 1217. The next day was Trinity Sunday.

P. 28, l. 11, Sabinæ.—Sabina was a very common term for a modest woman in low Latin, just as Thais was for a strumpet. See on the latter word a note in the Early Mysteries and other Latin Poems, p. 131.

—— l. 12, Arabes.—Arabia, the land of gems and spices, was believed to contain inexhaustible stores of riches.

—— l. 12, Arabes.—Arabia, known for its gems and spices, was thought to be filled with endless wealth.

P. 33, l. 4, Refert ad focariam.—Focaria was the name given to the wives or concubines of the priests and clergy, who had been recently proscribed. It occurs again in the Apocalypsis Goliæ—

Seductam nuncii fraude præambuli,

Seduce now, deceived by tricks.

Capit focariam, ut per cubiculi

Capit focariam, to go through the room

Fortunam habeat fortunam loculi,

May fortune favor the lucky,

Et per vehiculum omen vehiculi.

And by vehicle, the omen of the vehicle.

I have rendered the word, according to its derivation, by fire-side woman, for it is explained in an old gloss as meretrix foco assidens. See Ducange in v. Fuller (Church Hist. p. 27, folio edit.) makes very needless difficulties on the meaning of this word, apparently for the sake of introducing some equally needless jokes. The following article in the decreta of Pope Alexander, printed in the History of Henry of Huntingdon (Scriptores post Bedam, fol. 1601), p. 589, which one would think must have passed under his eyes, left little room for doubt;—

I have translated the word, based on its origin, as fire-side woman, because it's described in an old gloss as meretrix foco assidens. See Ducange in v. Fuller (Church Hist. p. 27, folio edit.) creates unnecessary confusion about the meaning of this word, seemingly just to make some equally unnecessary jokes. The following article in the decreta of Pope Alexander, published in the History of Henry of Huntingdon (Scriptores post Bedam, fol. 1601), p. 589, which one would think he must have seen, leaves little room for doubt;—

[353]

“Ne clerici in sacris ordinibus constituti focarias habeant.

“Clerici in sacris ordinibus constituti, qui mulierculas in domibus suis sub incontinentiæ nota tenuerint, aut abjiciant eas et continenter vivant, aut beneficio et officio fiant ecclesiastico alieni.”

“Clerics in holy orders who keep women in their homes under the mark of unchastity must either reject them and live chastely or be deprived of their ecclesiastical benefits and office.”

In the statutes of Stephen, Archbishop of Canterbury, MS. Cotton. Julius D. II. fol. 167, r^o, we find also a chapter—

“De focariis amovendis.

“De removing focariis.

“Sacerdotibus vero præcipue et spiritualiter in virtute Spiritus Sancti et sub periculo beneficii districte præcipimus quod continenter vivant et honeste, concubinas suas a domibus suis procul expellant, et nullam familiaritatem cum eis de cætero habeant, nec in propriis domibus nec in alienis, nisi volunt simul beneficiis et officiis contra hoc agendo privari,” etc.

“To the priests, we strictly command, especially in the spirit and power of the Holy Spirit, that they live continuously and honorably, remove their concubines far from their homes, and have no association with them from now on, neither in their own homes nor in others, unless they want to be deprived of their benefits and offices for acting against this,” etc.

And again, just after, we have the following title:—

And again, right after that, we have the following title:—

“De pœna et satisfactione focariarum.

“On the punishment and satisfaction of burnings.”

“Concubinæ sacerdotum frequenter moneantur ab archidiaconis, et præcipue a sacerdotibus in quorum parochia morantur, vel ut contrahant, vel ut claustrum ingrediantur, vel sicut publice peccaverunt publicam agant pœnetentiam.”

“Priests’ concubines are often advised by archdeacons, especially by the priests in whose parish they live, either to marry, to enter into a convent, or to do public penance for their public sins.”

The word focaria is often used by Giraldus Cambrensis. Speaking of a priest on the Borders of Wales, he says, “More sacerdotum parochialium Angliæ fere cunctorum damnabili quidem et detestabili, publicam secum habebat comitem individuam et in foco focariam et in cubiculo concubinam.” (Wharton, Anglia Sacr. vol. ii. p. 525.) From this passage it is clear that the name focaria was given to them because they lived publicly with the priests in their houses, and shared their fire-sides; and from some other circumstances mentioned in Giraldus, it appears that they were in reality married to the priests, though the stricter party considered the marriage to be uncanonical.

The term focaria is frequently mentioned by Giraldus Cambrensis. Referring to a priest on the Welsh Borders, he states, “Most of the parish priests in England had a disgraceful and shameful reputation; they openly kept a mistress and had a concubine in their bedroom..” (Wharton, Anglia Sacr. vol. ii. p. 525.) From this quote, it’s evident that the name focaria was used for women because they openly lived with the priests in their homes and shared their fire-sides; and from other details mentioned by Giraldus, it seems they were essentially married to the priests, even though the stricter faction deemed the marriage to be uncanonical.

P. 36, l. 2, Omina.—The MS. has Homina.

__A_TAG_PLACEHOLDER_0__, l. 2, Omina.—The manuscript has Homina.

—— Bernard de Rovenac.—For all that is known of this poet, see the Histoire Littéraire de France, tom. xviii. p. 667.

—— Bernard de Rovenac.—For everything known about this poet, see the Histoire Littéraire de France, vol. xviii, p. 667.

P. 48, ll. 7-10, Regnat nunc impietas, &c. These four lines resemble very closely the first four lines of another song, in MS. Sloane, No. 1580, fol. 160, [354]v^o, which will be printed among the Poems of Walter Mapes—

Captivata largitas longe relegatur,

Captivating beauty is often overlooked,

Exulansque probitas misere fugatur,

Excellence and honesty are sadly fleeing,

Dum virtuti veritas prave novercatur,

While virtue is wrongly neglected,

Inperat cupiditas atque principatur.

Desire commands and takes control.

P. 49, l. 8, Wandelardus.—Perhaps a Vandal.

__A_TAG_PLACEHOLDER_0__, l. 8, Wandelardus.—Maybe a Vandal.

—— ll. 15-18. With the little information given in the song, it is difficult to ascertain who were the four brothers the writer intended to satirise. This punning way of deriving and explaining proper names was by no means uncommon during the middle ages. In a splendid Bible in three volumes folio, written in England early in the twelfth century, and now preserved in the Library of St. Geneviève at Paris, the scribe gives the following very curious account of his family. Its being previously inedited will be a sufficient excuse for inserting it here.

—— ll. 15-18. With the limited information provided in the song, it's hard to determine who the four brothers the writer aimed to satirize were. This clever way of deriving and explaining names was pretty common during the Middle Ages. In an impressive Bible in three volumes, written in England in the early twelfth century and currently kept in the Library of St. Geneviève in Paris, the scribe shares a very interesting account of his family. The fact that it hasn't been published before justifies including it here.

“Hanc Bibliothecam scripsit Mainerus scriptor Cantuariensis. Sed ne ab ignorantibus parentelam suam putaretur nothus, sive spurius, placuit ei nomen proprium suum et nomen propinquorum parentum suorum scribere et ethimo-logizare. Ipse itaque scriptor inter suos recto nomine Mainerus nominabatur, quod nomen ei desienter datum est; Mainerus enim interpretatus est, imitata in sua manu gnatus, quia peritus fuit et gnarus in arte scribendi. Pater ejus Wimundus nominabatur, quod nomen interpretatum Latine sonat hodie mundus; poterat enim de eo dici cotidie quod mundus esset, quod mundus in mundo munde vixit, ad Creatorem suum sine immunditia migravit. Nomen matris suæ dicebatur Anglice Livena, quod Latine sonat lætitia; fuit enim mulier hylaris, facie decora, moribus ornata et pudica, et semper in largiendo bona sua pro Dei amore datrix hilaris; sana et incolumis per .lxxx. annos et plus feliciter vixit. Avus suus nominabatur Ulgerus, i. ulnas gerens; fuit enim vir magnus et fortis, qui magnas habebat ulnas. Nomen aviæ suæ dicebatur Anglice Elvera, quod interpretatur Dei vidua, quæ et in bona viduitate diu vixit. Quatuor habuit fratres et unam sororem, quorum primus vocabatur Radulphus, i. ratus et adustus, i. firmus in adolescentia; fortis enim valde juvenis fuit. Secundus dicebatur Robertus, quia a re nomen habuit, spoliator enim diu fuit et prædo. Tertius nuncupabatur Giroldus, girovagus enim fuit omnibus diebus vitæ suæ. Quartus nominabatur Johannes, quod nomen interpretatum sonat Dei gratia; et iste gratiam Dei gratia Dei[355] adeptus est; fuit enim juvenis ætate, senex moribus, virgo castitate, vita beatus. Soror ipsius dicebatur Dionisia, id est Deo nitens; nitebatur enim semper bonis operibus ad Deum venire. Animæ omnium istorum et animæ omnium fidelium defunctorum per misericordiam Dei requiescant in pace! Amen!”

P. 51. Song upon the Tailors.—It is scarcely necessary to say that the three lines which form the theme of this song, are the commencement of Ovid’s Metamorphoses. Llewellin, Prince of Wales, invaded the Marches in 1263.

P. 51. Song of the Tailors.—It is scarcely necessary to say that the three lines which form the theme of this song, are the commencement of Ovid’s Metamorphoses. Llewellin, Prince of Wales, invaded the Marches in 1263.

P. 53, l. 3, capucium.—The name capuce was given sometimes to a separate piece of apparel with which the head was covered, and at others to the upper part of the tunic of the monks which covered the head. In the present instance it must be taken in the former sense. A full account of the different senses of the word will be found in Ducange.

—— l. 6, almucium.—The aumuce was a separate article of clothing which covered both head and shoulders. One of the articles of the canons for the behaviour of the monks, given by Pope Clement V., was, “ut almutiis de panno nigro, vel pellibus, caputiorum loco, uterentur.”

—— l. 6, almucium.—The aumuce was a piece of clothing that covered both the head and shoulders. One of the guidelines for the conduct of monks, provided by Pope Clement V., was, “but they would use black cloth or fur instead of caps.”

—— l. 14, Tyeis.—The French and Anglo-Norman form of the Latin Teutonicus. It is the origin of the name of several old English families.

—— l. 14, Tyeis.—The French and Anglo-Norman version of the Latin Teutonicus. It is the source of the name for several old English families.

P. 57, l. 4, Cernite.—The MS. has scernite.

__A_TAG_PLACEHOLDER_0__, l. 4, Cernite.—The manuscript has scernite.

P. 58, l. 2, Frollo.—This personage is a famous character in the fabulous history of Arthur, and is there said to have been King of Paris under the Romans. When hard pressed by Arthur, who had conquered “all France and all Germany,” he took refuge in Paris, and was besieged there. The people in the city beginning to feel the effects of famine, persuaded Frollo to engage Arthur in single combat. The battle was said to have taken place in the “isle” (insula Parisiensis), the part of the French capital included between the two branches of the Seine, in which, at the present day, stand Nôtre-Dame and the Palais de Justice, with its beautiful Sainte-Chapelle. The story of Arthur and Frollo is told at length in Geoffrey of Monmouth.

—— ll. 10, 11, Arthurus.—King Arthur, the hero of so many romances. Broinsius. (?) Constantinus.—Constantine the Great, whose mother Helena was said to have been a British lady. Brennius: the conqueror of Rome, who, according to the British history, was a Briton.

—— ll. 10, 11, Arthurus.—King Arthur, the hero of countless stories. Broinsius. (?) Constantinus.—Constantine the Great, whose mother Helena was reportedly a British woman. Brennius: the conqueror of Rome, who, according to British history, was a Briton.

[356]

P. 58, ll. 13, 14, Karolum—Charlemagne; Ricardum—Richard Cœur-de-Lion: both of whom were the heroes of romances and popular songs. The same two heroes of French and English fable are mentioned in a curious passage of the Polychronica of Ralph Higden: “Quemadmodum Græci suum Alexandrum, Romani suum Octavium, Angli suum Ricardum, Franci suum Karolum, sic Britones suum Arthurum præconiantur.” P. 225, in Gale’s Scriptores.

P. 58, ll. 13, 14, Karolum—Charlemagne; Ricardum—Richard Cœur-de-Lion: both of whom were the heroes of romances and popular songs. The same two heroes of French and English fable are mentioned in a curious passage of the Polychronica of Ralph Higden: “Just as the Greeks praise their Alexander, the Romans their Octavian, the English their Richard, the French their Charles, so the Britons celebrate their Arthur..” P. 225, in Gale’s Scriptores.

P. 59. The Song of the Barons.—The transcript of this curious fragment was communicated to me by Sir Frederick Madden. The original is written in a contemporary hand on a roll twenty-two inches long, by three broad, and was evidently intended to be carried about by the minstrel who was to sing it. On the reverse had been written a curious interlocutory poem in English of a later period, entitled, “Interludium de Clerico et Puella.” It was, in 1838, in the possession of the Rev. Dr. Richard Yerburgh, Vicar of Sleaford, in Lincolnshire.

P. 59. The Barons' Anthem.—The transcript of this curious fragment was communicated to me by Sir Frederick Madden. The original is written in a contemporary hand on a roll twenty-two inches long, by three broad, and was evidently intended to be carried about by the minstrel who was to sing it. On the reverse had been written a curious interlocutory poem in English of a later period, entitled, “Interlude of the Cleric and Girl.” It was, in 1838, in the possession of the Rev. Dr. Richard Yerburgh, Vicar of Sleaford, in Lincolnshire.

Such rolls appear to have been in common use. A very curious vellum roll of the fifteenth century, containing chiefly religious songs with the music, and, among the rest, a copy of the well-known song on the battle of Agincourt printed by Percy, has been recently deposited in the Library of Trinity College, Cambridge. I am informed that another, of the thirteenth century, has been lately found among the archives of Sir John Hanmer, Bart., containing an Anglo-Norman romance previously unknown, on the adventures of Melors, son of Melians of Cornwall. Among the Sloane MSS. in the British Museum (No. 809), is an early copy of the curious poem of Walter de Biblesworth, designed for the instruction of children in the French language, written in a similar manner on a roll of parchment, evidently for the purpose of being more easily used in a school.

Such scrolls seem to have been widely used. A fascinating vellum scroll from the fifteenth century, primarily containing religious songs with the music, and including a copy of the famous song about the battle of Agincourt printed by Percy, has recently been added to the Library of Trinity College, Cambridge. I've been informed that another scroll from the thirteenth century was recently discovered among the archives of Sir John Hanmer, Bart., featuring an Anglo-Norman romance previously unknown, detailing the adventures of Melors, son of Melians of Cornwall. Among the Sloane manuscripts in the British Museum (No. 809) is an early copy of the intriguing poem by Walter de Biblesworth, created to teach children the French language, written in a similar style on a parchment roll, clearly intended for easier use in a classroom.

—— l. 1, de Warenne ly bon quens ... en Norfolk.—John, Earl of Warenne, a staunch supporter of the royal party, in whose cause we shall soon afterwards find him fighting at Lewes.

—— l. 1, de Warenne ly bon quens ... en Norfolk.—John, Earl of Warenne, a strong supporter of the royal side, who we will soon see fighting at Lewes.

—— l. 7, Sire Jon Giffard.—Sir John Giffard, of Brimsfield, in Gloucestershire, a firm adherent of the Barons. When Sir Roger de Clifford delivered Gloucester to Prince Edward, Giffard fortified his castle of Brimsfield, and[357] greatly annoyed the royalist garrison of the former place. For an account of his exploits at this time, see Robert of Gloucester’s Chronicle, pp. 538, 539. He was on the Barons’ party at the battle of Lewes, and was taken prisoner there; but afterwards, when Simon de Montfort was in the height of his power, Giffard deserted him. See Robert of Gloucester, p. 550.

—— l. 7, Sire Jon Giffard.—Sir John Giffard, from Brimsfield in Gloucestershire, was a loyal supporter of the Barons. When Sir Roger de Clifford handed over Gloucester to Prince Edward, Giffard strengthened his castle at Brimsfield, which really irritated the royalist garrison in Gloucester. For a detailed account of his actions during this period, check out Robert of Gloucester’s Chronicle, pp. 538, 539. He fought on the Barons' side at the Battle of Lewes and was captured there; however, later on, when Simon de Montfort reached the peak of his influence, Giffard abandoned him. See Robert of Gloucester, p. 550.

P. 60, l. 1, Sire Jon Dayvile.—Sir John Dayvile, or D’Ayvile (Robert of Gloucester calls him in one place De Eivile) does not appear very prominent in these troubles till after the death of Simon de Montfort at Evesham. He then headed those of the Barons who established themselves at Chesterford in the Peak, and afterwards was the chief of those who held the Isle of Ely against the King. Knighton calls him “homo callidus et bellator fortis.” See Knighton (in Twysden), col. 2454; Chron. Thomæ Wikes (Gale), pp. 81, 82; Robert of Gloucester, p. 564.

P. 60, l. 1, Sire Jon Dayvile.—Sir John Dayvile, or D’Ayvile (Robert of Gloucester calls him in one place De Eivile) does not appear very prominent in these troubles till after the death of Simon de Montfort at Evesham. He then headed those of the Barons who established themselves at Chesterford in the Peak, and afterwards was the chief of those who held the Isle of Ely against the King. Knighton calls him “smart and strong warrior.” See Knighton (in Twysden), col. 2454; Chron. Thomæ Wikes (Gale), pp. 81, 82; Robert of Gloucester, p. 564.

—— l. 7, De Cliffort ly bon Roger.—Roger de Clifford first took part with the Barons, but early in the war deserted them, and delivered Gloucester castle, which he held for them, to Prince Edward. He was with the King at Northampton.

—— l. 7, De Cliffort ly bon Roger.—Roger de Clifford initially joined the Barons but soon left their side and handed over Gloucester castle, which he had been holding for them, to Prince Edward. He was with the King at Northampton.

—— l. 13, Sire Roger de Leyburne ... ses pertes que Sire Edward le fist.—Sir Roger de Leyburn was at first a partizan of the Barons, and had been taken prisoner at Rochester Castle, and committed to the custody of John Mareschall. It was on this occasion, probably, that he was visited with the penalties alluded to in the song. He was afterwards seduced by the royal party, and made Warden of the Cinque Ports. He was with the King at the taking of Northampton, at the defence of Rochester, where he was wounded, and at Lewes.

—— l. 13, Sir Roger de Leyburn ... his losses that Sir Edward imposed.—Sir Roger de Leyburn initially supported the Barons and was captured at Rochester Castle, then put under the guard of John Mareschall. It was likely during this time that he faced the penalties mentioned in the song. He was later persuaded by the royal faction and appointed Warden of the Cinque Ports. He was with the King during the capture of Northampton, at the defense of Rochester, where he got injured, and at Lewes.

P. 61, l. 16, Ly eveske de Herefort.—Peter de Egueblanche, Bishop of Hereford, a staunch adherent to the King, and, by his oppressions, exceedingly obnoxious to the Commons. In 1263, the Barons seized and imprisoned him, and confiscated his treasures. He was a native of Savoy.

P. 62, l. 1, ly pastors de Norwis.—Simon de Wanton, Bishop of Norwich, from 1257 to 1265, chaplain to King Henry III., and one of his justices.

—— l. 7, Sire Jon de Langelé.—According to the Annales de Dunstaple, the estates of G. de Langley were plundered soon after the arrest of the Bishop of Hereford:—“idem facientes de maneriis G. de Langele et ejus bonis.” Vol. i. p. 354. Perhaps this was the same person.

—— l. 7, Sire Jon de Langelé.—According to the Annales de Dunstaple, the estates of G. de Langley were looted shortly after the Bishop of Hereford was arrested:—“doing the same regarding the estates of G. de Langele and his assets.” Vol. i. p. 354. Maybe this was the same person.

[358]

P. 62, l. 13, Sire Mathi de Besile.—We should perhaps read Machi; Robert of Gloucester and Stow call him Macy. He was a French knight, who had been made Sheriff of Gloucester, after the King had sworn to the articles of Oxford. The Barons ejected him, and put another sheriff in his place; Sir Macy came with a body of armed men and the authority of the King, reinstated himself by force, and drove away his rival. Sir Roger de Clifford and Sir John Giffard came against him, besieged and took Gloucester Castle, and imprisoned him along with the “Freinss bissop” of Hereford, whom they seized immediately afterwards. Robert of Gloucester mentions the confiscation of his property:—

“And Sir Jon Giffard nom to him is quic eiȝte echon,

“And Sir Jon Giffard said to him, 'Take each one seriously.'”

And al that he fond of is, and nameliche at Sserton.”

And everything he found is, especially at Sserton.

The song here printed was evidently written just after this event, and previous to the subsequent desertion of Clifford and others mentioned in it.

The song printed here was clearly written right after this event and before Clifford and the others mentioned in it deserted.

—— l. 18, treget.—It has been suggested that this word represents the Latin treugellum, a little truce.

—— l. 18, treget.—It has been suggested that this word comes from the Latin treugellum, which means a little truce.

—— l. 19, mi Sire Jon de Gray.—John de Gray held on the King’s party, and was rewarded for his loyalty by the grant of various high offices. The circumstance alluded to in the song is thus told in the Annales de Dunstaple (Ed. Hearne, vol. i. p. 357); it occurred in the disturbances in London in 1263.—“Quo perpetrato facinore, cives Londoniarum contra ipsum et alios de consilio regis in civitate commorantes, insurrexerunt; in tantum quod hospitium Johannis de Grey extra Ludgate invaserunt, et equos ejus triginta duo et alia quæcunque ibidem inventa abduxerunt: ipso Johanne cum difficultate maxima ultra alveum de Flete fugam arripiente. Idem fecerunt de domibus et bonis Simonis Passelewe.”

—— l. 19, mi Sire Jon de Gray.—John de Gray was loyal to the King and was rewarded for his allegiance with several high positions. The event mentioned in the song is described in the Annales de Dunstaple (Ed. Hearne, vol. i. p. 357); it happened during the unrest in London in 1263.—“After the crime was committed, the citizens of London rose up against him and others who were part of the king's council residing in the city. They even invaded the lodgings of John de Grey outside Ludgate, taking thirty-two of his horses and anything else they found there, while John had a very hard time escaping across the Fleet ditch. They did the same with the houses and property of Simon Passelewe..”

—— l. 21, que must, quod movit.

—— l. 21, what must, what moved.

P. 63, l. 4, Sire Willem le Latimer.—Sir William le Latimer was a firm adherent of the King, and held at different times several offices of trust. He suffered considerable losses in the Barons’ wars. He afterwards appears to have accompanied Prince Edward to the Holy Land, and was at the siege of Carlaverock in 1300. He died in 1305, at a very advanced age. Knighton calls him miles strenuissimus.

P. 63. Song of the Peace with England.—It has been suggested to me that the word cul in this song is only a form of col (collum); and I am told[359] that among the titles of some fables in the same manuscript there is one of the stork “au long cul.” In this song, however, I am inclined to think such an interpretation not admissible. It is a rude burlesque not only upon the event to which it relates, but upon the English in general, and contains much coarse humour such as is not uncommonly used at the present day. The grammatical construction is, evidently by design, a complete confusion of tenses, numbers, and genders. It appears to me that not a little of the effect it was intended to produce, depended upon the coarse play upon words involved in the use of the expression above mentioned. When the reciter introduced King Henry to his auditors, and they expected he was going to sigh from his heart, instead of completing the sentence il suspire de cœur (p. 65), i. e. ille suspirat de corde, he introduces another word beginning with the same letter, and says il suspire de cul (ille suspirat de culo). That Trichart in the preceding line was intended for a pun upon Richard, we may conjecture from the rhymes in the English song on the same person’s name, p. 69. Again, at p. 66, it would naturally be expected that he would place his lance against his enemy’s cœur; the blow was to be so strong, that if his opponent did not give way, he would himself suffer in that part which was in communication with the saddle, and where, of course, the resistance was concentrated. These jokes must have been extremely diverting to the class of people for whom this song was designed.

The Song of the Peace with England had been previously printed by Mons. Achille Jubinal, well known for his numerous publications of early French literature, in a very curious volume entitled “Jongleurs et Trouvères,” 8vo. Paris, 1835. M. Jubinal also gave a translation into modern French of this song, as well as of the piece I am now going to mention, in the “Journal de l’Institut Historique,” Jan. 1835, which has been reproduced in the Histoire de Saint Louis, by the Marquis de Villeneuve-Trans, 8vo. Paris, 1839, vol. iii. p. 614. In the manuscript from which this song is printed, it is accompanied by a piece in prose on the same event, and of a similar character, entitled Le Chartre de la Pais aus Anglois, which I venture to reprint here from M. Jubinal’s book, as the latter is now out of print, and very scarce. It will be observed that the same style of gross joking which is found in the song, runs through the charter; a double meaning was evidently intended, for example, in the words qu’il fu fet[360] .i. gros pes entre, etc., which might be taken as signifying, in this broken French, either grossa pax, or grossus peditus.

The Song of the Peace with England was previously published by Mons. Achille Jubinal, who is well-known for his many works on early French literature, in a fascinating volume titled “Jongleurs et Trouvères,” 8vo. Paris, 1835. M. Jubinal also provided a modern French translation of this song, along with the piece I’m about to mention, in the “Journal de l’Institut Historique,” Jan. 1835, which has been reprinted in the Histoire de Saint Louis, by the Marquis de Villeneuve-Trans, 8vo. Paris, 1839, vol. iii. p. 614. In the manuscript from which this song is printed, it is accompanied by a prose piece on the same event, and of a similar nature, titled Le Chartre de la Pais aus Anglois, which I’m happy to reprint here from M. Jubinal’s book, as the latter is now out of print and quite rare. You’ll notice that the same kind of crude humor found in the song runs throughout the charter; a double meaning was clearly intended, for instance, in the words qu’il fu fet[360] .i. gros pes entre, etc., which could be interpreted in this broken French as either grossa pax or grossus peditus.

La Chartre de la Pais aus Anglois.

La Chartre de la Pais aux Anglais.

“Ce sache sil qui sont et qui ne sont mi, et qui ne doivent mi estre, qu’il fu fet .i. gros pes entre ce rai Hari d’Ingleter, et ce riche homme Loys à Parris, sarra forretier de ce grant forrest à Normandi. Et quant ce rai Hari d’Ingleter voudra vauchier par son terre, ce riche homme Loys à Parris voudra donier à ce rai Hari meismes .ii. poronssores à mester soz son houses, por ester plus minet; et quant ce rai Hari voudra aler de mort à vie, cestui riche homme Loys à Parris, devra donier à d’Adouart sa fils cesti chos meism, souz vise quitement, francement di-je, c’avant c’arier. C’est donques à saver .i. poronssores quant il voudra vauchier par son terre à meter soz son houses, por ester plus minet aussinc comme à sa piere. Et por ce que je véele que ce chos fout fiens en estable, je véele pendez ma saiele à ce cul par derrier, avoecques la saiele à mi barons d’Ingleter. L’an de l’incarnacion nostres sinors Jesoucriet mimes qui souffri mort à la crucefimie por nous, m. cc. lx. i. ij. et iij., à ce jodi assolier, derrière ce vendredi, à orre que Marri Masalaine chata ce honissement à honissier les .v. plais Jesoucriet nostre sinors mimes, qui souffra mort à la croucefin por nous, et Marri Mauvaise-alaine portez ce honnissement à la Saint Supoucre; et Marri Mauvaise-alaine véez l’angiel, et l’angiel pona: “Marri! Marri! quei quieré vous quei?” Et Marri pona: “Je queres Jhesum qui fout à la crucefimie.” Et l’angel pona à Marri: “Marri! Marri! aléici, aléici: il ne fout pas çi, il fout alé cestui matin à Galerrie.”

“Know this, those who are and those who are not, and those who should not be: there was a big dispute between King Henry of England and the wealthy man Louis in Paris, the keeper of that great forest in Normandy. And when King Henry of England wants to pass through his land, this wealthy man Louis in Paris will want to give King Henry two porches to use under his houses, to stay cooler; and when King Henry wants to move from this life to the next, that wealthy man Louis in Paris must give to Edward his son the same thing, under the condition that it is kept secret, frankly I say, before we get married. So, it’s worth knowing about one porch when he wants to pass through his land to be under his houses, to stay cooler just like his father. And because I see that this matter is being established, I will hang my sayel (saddle) from that rear end, along with the sayel of my barons of England. In the year of the incarnation of our Lord Jesus Christ, who suffered death at the crucifixion for us, 1261 and 3, on this day of atonement, after this Friday, when Mary Magdalene went to this honor to honor the five pleas of Jesus Christ our Lord, who suffered death on the cross for us, and Mary Bad-Magdalene brought this honor to Saint Supoucre; and Mary Bad-Magdalene saw the angel, and the angel said: “Mary! Mary! What do you seek?” And Mary replied: “I seek Jesus who was crucified.” And the angel said to Mary: “Mary! Mary! Go here, go here: he is not here, he has risen this morning in Galilee.”

P. 64, l. 6, choison; from choir (cadere).

__A_TAG_PLACEHOLDER_0__, l. 6, poison; from choir (to fall).

P. 65, l. 6, gondre Glais grondier, contra Anglos grunnire.

—— l. 9, à l’art.—Perhaps it should be alart, and is derived from the Latin alacriter.

—— l. 9, à l’art.—Maybe it should be alart, coming from the Latin alacriter.

—— l. 11, la conte à Clocestre.—Gilbert de Clare, who succeeded his father in the Earldoms of Hereford and Gloucester in 1262, and was a zealous partizan of the Barons, until he deserted Simon de Montfort before the battle of Evesham.

—— l. 11, the story at Clocestre.—Gilbert de Clare, who took over the Earldoms of Hereford and Gloucester from his father in 1262, was a passionate supporter of the Barons, until he abandoned Simon de Montfort before the battle of Evesham.

—— l. 15, la cont Vincestre.—Roger de Quincy, Earl of Winchester. Why his name is introduced so prominently, does not seem clear. He died in the year following (1264), and the title became extinct.

—— l. 15, la cont Vincestre.—Roger de Quincy, Earl of Winchester. It’s not entirely clear why his name is mentioned so prominently. He died the following year (1264), and the title became extinct.

P. 67, l. 3, Rogier Bigot.—Roger Bigod, Earl of Norfolk.

[361]

P. 67, l. 18, Saint Amont, means, probably, St. Edmund.

P. 69. Song against the King of Almaigne.—This song was first printed in Percy’s Reliques of Ancient English Poetry.

P. 69. Song about the King of Almaigne.—This song was first printed in Percy’s Reliques of Ancient English Poetry.

—— l. 2, Kyn of Alemaigne.—It is hardly necessary to say that this was Richard Earl of Cornwall, the King’s brother.

—— l. 2, Kyn of Alemaigne.—It’s almost unnecessary to mention that this refers to Richard, Earl of Cornwall, the King’s brother.

—— l. 3, Thritti thousent pound.—The Barons had offered him this sum, if he would by his intermediation persuade the King to agree to a peace with them, and at the same time accept the terms they demanded.

—— l. 3, Thirty thousand pounds.—The Barons had offered him this amount if he could persuade the King to agree to peace with them and also accept the terms they requested.

—— l. 10, Walingford.—The honour of Wallingford had been conferred on Richard in 1243.

—— l. 10, Walingford.—The title of Wallingford was granted to Richard in 1243.

—— l. 12.—Windsor was the stronghold of the royal party, and had been garrisoned by foreigners.

—— l. 12.—Windsor was the stronghold of the royal faction and had been occupied by foreign troops.

—— l. 15, mulne.—“After the battle was lost, Richard, King of the Romans, took refuge in a windmill, which he barricadoed, and maintained for some time against the Barons, but in the evening was obliged to surrender. See a very full account of this in the Chronicle of Mailros.” Percy.

—— l. 15, mulne.—“After the battle was lost, Richard, King of the Romans, took refuge in a windmill, which he barricaded and defended for a while against the Barons, but by evening, he had to surrender. For a detailed account of this, see the Chronicle of Mailros.” Percy.

P. 70, l. 8.—The Earl of Warenne escaped from the battle, and fled into France.

—— l. 20, Sire Hue de Bigot.—Hugh Bigod escaped with the Earl of Warenne to Pevensey, and from thence to France. He was cousin to the Hugh Bigod who took part with the Barons, and was slain at Lewes.

—— l. 20, Sire Hue de Bigot.—Hugh Bigod fled with the Earl of Warenne to Pevensey, and then to France. He was the cousin of the Hugh Bigod who sided with the Barons and was killed at Lewes.

P. 71, l. 6, lyard.—This word (in low Latin liardus) means, properly, a dapple-grey horse; but it is often used, like several other similar words, as a common name for a horse in general. I have interpreted it as meaning a hack; but probably the passage implies a sneer at Edward, who had been more than once with his army to Dover, in the hope of taking the castle from the Barons, and the word may mean simply his horse.

P. 72, l. 13.—The battle of Lewes was fought on Thursday, (?) May 14, 1264.

P. 73, l. 36, in claustro.—A great part of those of the King’s party who quitted the field, took shelter in the abbey of Lewes, where they were besieged by the Barons.

P. 74, l. 47, apud Northamptoniam.—Northampton had been taken by the King on the third of April preceding.

[362]

P. 74, l. 55, monasterium, quod Bellum vocatur.—I have not found any notice elsewhere of the contributions forced from the abbies of Battle and Robertsbridge.

P. 75, l. 1, monachi Cystercii de Ponte-Roberti.—There was an abbey of Cistertian monks at Robertsbridge, in Sussex.

—— ll. 73-77.—With these lines may be compared a passage in Knighton’s Chronicle (ap. Twysden), col. 2445:—“Et sicut Simon Machabæus surrexit pro fratre suo Juda, ut pro populo Dei et lege paterna certaret ad mortem; sic et Simon de Monteforti pro Anglia erexit se, ut pro legibus et libertatibus ejus usque ad mortis perniciem dimicaret.”

—— ll. 73-77.—These lines can be compared to a passage in Knighton’s Chronicle (ap. Twysden), col. 2445:—“Just as Simon Maccabeus stood up for his brother Judah to fight to the death for God's people and the laws of his ancestors, Simon de Montfort rose up for England to fight for its laws and freedoms, even at the cost of his life..”

P. 76, l. 94, intumuit.—In the MS. the scribe has written intimuit in the margin, either as a various reading, or as an improvement of his own.

P. 78, l. 128, bellici.—The MS. has vellici.

__A_TAG_PLACEHOLDER_0__, l. 128, bellici.—The manuscript has vellici.

P. 79, l. 145, gaudii.—The MS. has gladii in the text, with gaudii written in the margin.

P. 81, l. 193, S. divina gratia præsul Cycestrensis.—Stephen de Berkstead, Bishop of Chichester. He was excommunicated for his staunch adherence to the party of Simon de Montfort.

P. 88, l. 325, movisset.—The MS. has novisset.

__A_TAG_PLACEHOLDER_0__, l. 325, movisset.—The manuscript has novisset.

—— l. 330, for proponerat, read proponeret.

—— l. 330, change proponerat to proponeret.

P. 89, l. 252, invenire.—The MS. has inveniere.

__A_TAG_PLACEHOLDER_0__, l. 252, invenire.—The MS. has inveniere.

P. 94, l. 437, Testis sit Glovernia.—Alluding to the delivery of Gloucester to Prince Edward, and his treatment of the town.

P. 102, l. 609, regis et.—The MS. has regisset.

__A_TAG_PLACEHOLDER_0__, l. 609, regis et.—The manuscript has regisset.

P. 104, l. 635, Unius rex, etc.—This line appears to be very corrupt, as are one or two others in the poem.

P. 114, l. 833, Nec libertas proprie debet nominari, | quæ permittit inscie stultos dominari.—The reader will hardly fail to call to mind the similar sentiment expressed in the line of Milton—

“Licence they mean, when they cry liberty.”

“By 'liberty,' they actually mean 'license.'”

P. 115, l. 858, p’rat.—The MS. has pr̄at, the meaning of which is by no means clear.

P. 116, l. 875, Veritas, lux, caritas, calor, urit zelus.—Perhaps the commas[363] should be omitted after veritas and caritas, and the whole be translated, “Truth is light, charity is warmth, zeal burns.”

P. 117, Regis esse noveris nomen relativum.—It would be by no means uninteresting to collect the expressions of the popular doctrine concerning the kingly character held by our forefathers at different periods. Perhaps it may not be considered altogether foreign to the subject to point out here a few of them.

I.—In a MS. of the tenth century (MS. Cotton. Nero, A. I., fol. 71, r^o.) we have, among some other things of a similar kind, the following sketch of the opinion of the Anglo-Saxons on this subject, said to be from the pen of Alfric:—

I.—In a manuscript from the tenth century (MS. Cotton. Nero, A. I., fol. 71, r^o.) we have, along with some other similar items, the following outline of the Anglo-Saxons' views on this topic, attributed to Alfric:—

Cristenum cyninge ge-byreð on cristenre þeode, þæt he sy eal swa hit riht is folces frofer, ⁊ rihtwis hyrde ofer cristene heorde, ⁊ hym ge-byreð þæt he eallum mægene cristendom rære, ⁊ Godes cyrcan æghwar georne fyrðrie ⁊ friðrie, ⁊ eal cristen folc sibbie ⁊ sehte mid rihtre lage, swa he geornost mæge, ⁊ þurh ælc þing riht-wisnesse lufie, for Gode ⁊ for worolde. For þam þurh þæt he sceal sylf fyrmest ge-þeon, ⁊ his þeodscype eac swa, þe he riht lufige, for Gode ⁊ for worolde. ⁊ him ge-byreð þæt he geornlice fylste þam þe riht willan, ⁊ á hetelicest yre þam þe þryres wyllan.

Cristian king should be in charge of the Christian nation, ensuring he is truly the people's comfort and a just shepherd over the Christian flock. He should strive to promote Christianity with all his might, diligently advance God's church everywhere, and maintain peace and unity among all Christian people with fair laws, as best as he can. He should love justice in all things, for the sake of God and the world. Therefore, he must first thrive himself and also his people, whom he truly loves, for God and the world. Furthermore, he should eagerly assist those who act with good intentions and stand firmly against those who act with malice.

He sceal mán dæde men þreagean þearle, mid woroldlicre steore; ⁊ he sceal ryperas ⁊ reaferas ⁊ worold-struderas hatian ⁊ hynan; ⁊ eallum[364] Godes feondum styrnlice wiðstandan; ⁊ ægðer he sceal beon mid rihte ge milde ge reðe, milde þam godum, ⁊ styrne þam yfelum. Ðæt bið cyninges riht, ⁊ cynelic ge-wuna, ⁊ þæt sceal on þeode swyþost ge-fremian. La! þurh hwæt sceal Godes þeowum ⁊ Godes þearfum frið ⁊ fultum cuman, butan þurh Crist ⁊ þurh cristenne cyning? Ðurh cyninges wisdom folc wyrð ge-sælig, ge-sundful, ⁊ sigefæst, ⁊ þy sceal wis cyning Cristendom ⁊ cynedom miclian ⁊ mærsian, ⁊ á he sceal hæþendom hindrian ⁊ hyrwan.

He must strongly resist the evil deeds of men with worldly authority; he must hate and oppose oppressors, wrongdoers, and worldly tyrants; and he must fiercely stand against all of God's enemies; and in both ways he should be just, both gentle to the good and severe to the wicked. That is the king's right, and it is the royal custom, and it should particularly promote the well-being of the people. Indeed! How can peace and support come to God's servants and the poor, except through Christ and through a Christian king? Through the wisdom of the king, the people become blessed, healthy, and victorious; and therefore, the wise king should promote Christianity and royal authority greatly, and he must hinder and oppose paganism.

He sceal boc-larum hlystan swyþe georne, ⁊ Godes beboda geornlice healdan, ⁊ ge-lome wið witan wisdom smeagan, gyf he gode wile rihtlice hyran. ⁊ gif hwa to þam stræt sy ahwar on þeode, þæt riht nelle healdan swa swa he scolde, ac Godes lage wyrde, oððe folc lage myrre, þonne cyþe hit man þam cynge, gif man þæt nyde scyle, ⁊ he þonne sona ræde ymbe þa bote ⁊ ge-wylde hine georne, to þam þe his þearf sy huru unþances, gif he elles ne mæge. ⁊ do swa him þearf is, clænsige his þeode, for Gode ⁊ for worolde, gif he Godes miltse ge-earnian wylle.

He should listen carefully to book teachings and diligently follow God's commands, and frequently ponder wise knowledge if he wants to obey rightly. And if anyone in the community is not following the law as they should, but instead is violating God’s law or the people's law happily, then let them inform the king if they feel it's necessary, and he will quickly advise about the remedy and willingly help them, especially if they are truly in need, if he can help in any other way. And do what he needs, cleansing his people for God and for the world if he wants to earn God's mercy.

It behoves a Christian King in a Christian people, that he be all as it is right the people’s protector, and a just shepherd over the Christian flock, and it behoves him that he with all his might raise Christendom, and advance and protect God’s church everywhere diligently, and pacify and reconcile with just law all Christian people, as he most earnestly may, and love justice in every thing, before God and before the world. Because by that he shall profit himself in the first place, and also his people, whom let him love rightly, before God and before the world. And it behoveth him that he diligently help those who wish for justice, and ever most hatefully persecute those who wish for wrong. He shall punish men severely for evil deeds, with secular punishment; and he shall hate and put down thieves and robbers and oppressors of the world; and sternly resist all God’s enemies; and he shall be with justice both mild and severe, mild to the good and stern to the bad. This is the king’s right, and the manner of a king, and this shall be most efficient in the people. Lo! through what shall peace and help come to God’s servants and to God’s poor, except through Christ and through a Christian king? Through the king’s wisdom the people shall be happy, prosperous, and victorious, and on that account shall a wise king enlarge and increase Christianity and royalty, and ever he shall hinder and persecute heathendom. He shall listen very diligently to scholars, and diligently hold God’s commandments, and frequently search wisdom from his witans, if he will rightly hear what is good. And if any one openly be any where in the people, that will not hold justice as he should, but infringes God’s law, or obstructs the law of the people, then let people declare it to the king, if they would extinguish that violence, and there let them soon take counsel for the amends, and subdue him diligently, until that he be reduced at last by force, if he may not otherwise. And let him do as it is needful for him, purify his people, before God and before the world, if he will earn God’s mercy.

It is important for a Christian king ruling over a Christian people to be the protector of the people and a just leader for the Christian community. He should do everything in his power to uplift Christendom, diligently advance and protect God's church everywhere, and seek to pacify and reconcile all Christians with fair laws, as much as he can. He should love justice in all things, both before God and the world. By doing so, he will benefit himself first and foremost, as well as his people, whom he should genuinely care for, before God and the world. He should actively assist those who seek justice and firmly oppose those who pursue wrongdoing. He should punish people harshly for evil actions, use secular punishment appropriately, and actively combat thieves, robbers, and oppressors. He must sternly resist all of God’s enemies and practice justice with both kindness and severity—kind to the good and harsh with the bad. This is the king's duty and the nature of a king, which will be most effective for the people. After all, how can peace and support come to God’s servants and the needy, except through Christ and a Christian king? By demonstrating wisdom, the king will ensure that the people are happy, prosperous, and victorious, which is why a wise king should promote and expand Christianity and royal authority while continuing to oppose paganism. The king should attentively listen to scholars, uphold God's commandments, and frequently seek wisdom from his advisors, if he wants to truly understand what is good. If anyone openly defies justice or breaks God’s law or obstructs the laws of the people, it should be reported to the king by the people, if they wish to put an end to that wrongdoing. They should seek advice for a resolution and work to subdue him diligently until he is ultimately compelled by force, if necessary. He should take the actions needed to purify his people before God and the world, if he wishes to earn God's mercy.

[365]

And again, a little further on (fol. 72, r^o.)—

Ælc riht cynestol stent on þrim stapelum, þe fullice ariht stænt. An is Oratores, ⁊ oðer is Laboratores, ⁊ þridde is Bellatores. Oratores syndon gebedmen, þe Gode scylan þeowian, ⁊ dæges ⁊ nihtes for ealne þeodscype þingigan georne. Laboratores syndon weorc-men, þe tilian scylan þæs þe eal þeodscype big sceal libban. Bellatores syndon wig-men, þe eard scylon werian, wiglice mid wæpnum. On þyssum þrim stapelum sceal ælc cynestol standan mid rihte on Cristenre þeode. ⁊ awacie heora ænig, sona se stol scylfð; ⁊ ful berste heora ænig, þonne hryst se stol nyþer, ⁊ þæt wyrð þære þeode eal to un-þearfe.

Every rightful kingship stands on three pillars, which are completely solid. One is Oratores, the second is Laboratores, and the third is Bellatores. Oratores are the prayerful, who should serve God and diligently seek the welfare of the whole community day and night. Laboratores are the workers, who cultivate everything that the entire community needs to survive. Bellatores are the warriors, who must protect the land with their weapons. On these three pillars, every kingship should stand firmly in a Christian nation. If any of these pillars fails, then the kingship itself will collapse; and if any is severely weakened, then the kingship will fall, and that will result in disaster for the whole community.

Ac staþelige man ⁊ strangige and trymme hy georne, mid wislicre Godes lage ⁊ mid rihtlicre worold lage, þæt wyrð þam ðeodscype to langsuman ræde. ⁊ soð is þæt ic secge, awacie se Cristendom, sona scylfð se cynedom; ⁊ arære man un-laga ahwar on lande oððon únsida lufige ahwar to swyþe, þæt cymð þære þeode eal to un-þearfe. Ac do man swa hit þearf is, alecge man un-riht, ⁊ rære up Godes riht, þæt mæg to þearfe for Gode ⁊ for worolde. Amen.

Ac staþelige man and strong-minded and brave, with wise knowledge of God's law and with rightful worldly law, that is worthy for the community to offer wise advice. And truly I say, where Christianity prevails, there will the kingdom thrive; and anyone who breaks the law anywhere in the land or loves disorder too much will bring the whole community into need. But let one act as is necessary, let one cast aside wrong, and uphold God's right, so that it may serve for God and for the world. Amen.

Every just throne stands on three props, that stands perfectly right. One is Oratores, and the other is Laboratores, and the third is Bellatores. The Oratores are the men of prayer, who shall serve God, and by day and night intercede for the whole nation. The Laboratores are the workmen, who shall labour in order that all the nation shall live thereby. The Bellatores are the men of war (i. e. knights), who shall defend the land, valiantly with weapons. On these three props shall every throne stand with justice among Christian people. And if any of them become weakened, soon the throne wavers; and if any one of them fail entirely, then the throne falls down, and that will be the entire ruin of the people. But let man establish and strengthen and confirm them diligently, with the wise law of God and just law of the world, that will be to the nation for a lasting counsel. And it is true what I say, if Christendom be weakened, soon royalty wavers; and if people raise lawlessness everywhere in the land, or love everywhere wickedness too much, that brings the people entirely to ruin. But let people do as it is needful, let people put down injustice, and raise up God’s justice, that may bring it to prosperity before God and before the world. Amen.

Every just throne stands on three supports that are perfectly aligned. One is Oratores, the second is Laboratores, and the third is Bellatores. The Oratores are the men of prayer who serve God and intercede for the whole nation day and night. The Laboratores are the workers who labor so that the entire nation can thrive. The Bellatores are the warriors (i.e., knights) who valiantly defend the land with their weapons. Every throne must stand on these three supports for justice among Christian people. If any of them weaken, the throne soon wavers; and if any one of them fails completely, then the throne collapses, leading to the complete ruin of the people. Therefore, let individuals establish, strengthen, and confirm them diligently, guided by the wise law of God and the just law of the world, which will serve as lasting counsel for the nation. It is true what I say: if Christendom weakens, royalty soon wavers; and if people allow lawlessness to spread throughout the land or love wickedness too much, it leads the people to complete ruin. So let people act according to what is necessary; let them eliminate injustice and promote God’s justice, as this may lead to prosperity before God and in the world. Amen.

[366]

II. In the curious poem of the proverbs of Alfred, composed perhaps in the twelfth century, and which is here quoted from a MS. of the earlier part of the thirteenth century (MS. Trin. Coll. Cambridge, B. 14, 39) is the following account of the duties of King and People.

II. In the intriguing poem of Alfred's proverbs, likely written in the twelfth century, and cited here from a manuscript from the early thirteenth century (MS. Trin. Coll. Cambridge, B. 14, 39), there is the following description of the responsibilities of the King and the People.

¶ þus quad Alfred,

Thus said Alfred,

Englene frovere:

Engine warmers:

May no riche king

May no rich king

ben onder Crist selves,

under Christ himself,

bote þif he be booc-lerid,

bote if he is book-lured,

⁊ he writes wel kenne,

he writes well known,

⁊ bote he cunne letteris,

he could read letters

lokin himselven

looking at himself

wu he sule his lond

wu he ruled his land

laweliche holden.

lawful holding.

¶ þus quad Helfred:

Thus said Helfred:

þe herl ⁊ þe heþeling

the noble and the hero

þo ben under þe King,

though been under the King,

þe lond to leden

the land to lead

mid lauelich i-dedin,

boþe þe clerc ⁊ þe cnit

boþe þe clerc and þe knigt

demen evenliche rict.

For after þat mon souit,

For after that man seeks,

als inpich sal he mouin,

⁊ everiches monnes dom

⁊ every month's gift

to his oge dure cherricd.

to his og dure cherricd.

¶ þus quad Alfred:

So said Alfred:

þe cnith biovit

the knith biovit

kerliche to cnouen

for to weriin þe lond

to go to the land

of here ⁊ of here-gong,

of here and here-going,

þat þe riche habbe gryt,

that the rich have great,

⁊ þe cherril be in frit,

⁊ The fool is in fruit,

[367]

his sedis to souin,

his medis to mowen,

his meds to move on,

his plouis to drivin,

his plouis to driving,

to ure alre bi-lif.

to your already by-life.

þis is þe cnichs lage,

this is the knight's pledge,

loke þat hit wel fare.

like that it goes well.

Thus saith Alfred,

Thus says Alfred,

the protector of the English:

the defender of English

There may no just king

There may not just be a king.

be under Christ himself,

unless he be book-learned,

unless he's book-smart,

and he know well writings,

and he knows writing well,

and unless he know letters,

and unless he knows letters,

to look himself

to see for himself

how he shall his land

how he will his land

hold with good laws.

abide by good laws.

Thus saith Alfred:

Thus says Alfred:

The Earl and the Atheling

The Earl and the Prince

they are under the King,

the land to lead

the land to guide

by example of lawful deeds,

by leading with lawful actions,

both the clerk and the knight

to judge impartially right.

to judge fairly.

For according as a man sows,

For just as a person plants,

so shall he mow,

so he will mow,

and every man’s judgment

and every man's opinion

falls at his own door.

falls at his own doorstep.

Thus saith Alfred:

Thus says Alfred:

It behoves the knight

It's the knight's responsibility

carefully to know

know carefully

how to defend the land

how to protect the land

from army and from invasion,

from the army and from invasion,

that the rich may have peace,

that the rich can have peace,

and the churl be in tranquillity,

and the person be at peace,

his seeds to sow,

his seeds to plant,

his meadows to mow,

his fields to cut,

to drive his ploughs,

to drive his tractors,

for the sustenance of us all.

for everyone's sustenance.

This is the knights’ law,

This is the code of knights,

see that it goes well.

hope it goes well.

III. In the middle of the thirteenth century, at the period of the Barons’ wars, we have the passage to which this forms a note.

III. In the middle of the thirteenth century, during the time of the Barons' wars, we have the passage to which this serves as a note.

IV. In the reign of Edward III. the writer of Piers Ploughman gives us the following description of the relative duties of the different orders of society.

IV. During the reign of Edward III, the author of Piers Ploughman provides us with the following description of the respective responsibilities of the various social classes.

Thanne kam ther a kyng,

Then came a king,

knyȝthod hym ladde,

knyȝthod led him,

miȝt of the communes

might of the communities

made hym to regne.

made him to reign.

And thanne cam kynde wit,

And then came kind wit,

and clerkes he made,

and he appointed clerks,

for to counseillen the kyng,

to counsel the king,

and the commune save.

and the community saves.

The kyng and knyȝthod,

The king and knighthood,

and clergie bothe,

and both clergy,

casten that the commune

cast that the commune

sholde hemself fynde.

should herself find.

The commune contreved

The commune fought back

of kynde wit craftes,

of kind knowledge and skills,

and for profit of al the peple

and for the benefit of all the people

plowmen ordeyned,

plowmen appointed,

to tilie and to travaille,

to chill and to work,

as trewe lif asketh.

as true life requires.

The kyng and the commune,

The king and the people,

and kynde wit the thridde,

and kind wit the third,

shopen lawe and leauté,

shop law and loyalty,

ech man to knowe his owene.

Then came there a king,

Then a king arrived,

knighthood led him,

knighthood guided him,

the power of the commons

the strength of the community

made him to reign.

made him king.

And then came natural sense,

And then came common sense,

and he made clerks,

and he hired clerks,

in order to counsel the king,

in order to advise the king,

and to be a safeguard to the commons,

and to keep the community safe,

The king and knighthood,

The king and knights,

and clergy along with them,

and clergy with them,

determined that the commons

decided that the commons

should find themselves.

should discover themselves.

The commons contrived

The community created

arts by means of natural sense,

arts by using our natural senses,

and for the profit of the people

and for the benefit of the people

ordained ploughmen,

ordained farmers,

to till and to labour,

to farm and to work,

as true life requires.

as real life demands.

The king and the commons,

The king and the people,

and natural sense the third,

created law and loyalty,

established law and loyalty,

each man to know his own.

V. We may compare all these with the Alliterative Poem on the Deposition[368] of Richard the Second, p. 23, to which, as it is one of the Publications of the Camden Society, I need do no more than refer.

V. We can compare all these to the Alliterative Poem about the Deposition[368] of Richard the Second, p. 23, which is one of the publications of the Camden Society, so I only need to mention it.

P. 120, l. 947.—This line cannot be construed as it stands, and is evidently corrupt.

P. 121. William de Rishanger was a monk of St. Alban’s, and is said to have been the King’s historiographer (historiographus regius) after Matthew Paris’s death. He died in 1312. He tells us that this song was written before, and not after, the battle of Lewes; and that it was the defection of some of the Barons mentioned in the song at p. 59, which gave rise to it. It is, therefore, probably placed wrongly after the battle of Lewes.

P. 122, l. 19, O Comes Gloverniæ.—This was Gilbert de Clare, who was extremely active in the cause of the Barons, and distinguished himself at the battle of Lewes.

P. 123, l. 3.—The second line of this tetrastich seems to be lost.

—— l. 10, Comes le Bygot.—This was Roger Bigod, Earl of Norfolk, whom the Barons made Governor of Orford in Suffolk, after the battle of Lewes.

—— l. 10, Comes le Bygot.—This was Roger Bigod, Earl of Norfolk, who the Barons appointed as Governor of Orford in Suffolk after the battle of Lewes.

P. 124, l. 3, nobis.—A mere error of the press for vobis.

P. 125. The Lament of Simon de Montfort.—This song was printed privately, with some other Anglo-Norman poems from the same MS., by Sir Francis Palgrave, in 1818, in a collection which is now extremely rare. It was also inserted in the second edition of Ritson’s Ancient Songs (1829), where it is accompanied with a translation in English verse by George Ellis.

P. 125. The Sad Tale of Simon de Montfort.—This song was printed privately, with some other Anglo-Norman poems from the same MS., by Sir Francis Palgrave, in 1818, in a collection which is now extremely rare. It was also inserted in the second edition of Ritson’s Ancient Songs (1829), where it is accompanied with a translation in English verse by George Ellis.

—— l. 8, Tot à cheval.—The Barons were surprised at Evesham before they were joined by their foot soldiers, and when therefore they were unprepared for this decisive conflict.

—— l. 8, On horseback.—The Barons were caught off guard at Evesham before their foot soldiers arrived, and as a result, they were not ready for this critical battle.

P. 126, l. 4, Sire Hue le fer, ly Despencer, tresnoble justice.—Hugh Despencer, appointed justiciary of England by the Barons. He fell at Evesham.

—— l. 6, Sire Henri ... fitz le cuens de Leycestre.—The eldest son of Simon de Montfort; he fell in the battle.

—— l. 6, Sire Henri ... fitz le cuens de Leycestre.—The oldest son of Simon de Montfort; he died in battle.

—— l. 7, par le cuens de Gloucestre.—After the battle of Lewes, the Earl of Gloucester, becoming jealous of Simon de Montfort’s popularity, deserted to the King, and fought against his former associates at Evesham.

—— l. 7, by the Earl of Gloucester.—After the battle of Lewes, the Earl of Gloucester, feeling envious of Simon de Montfort’s popularity, switched sides and fought against his former allies at Evesham.

—— l. 14, une heyre.—I suppose this refers to Guy de Montfort, Simon’s[369] second son, who was taken prisoner at Evesham, but afterwards escaped and fled to the Continent.

—— l. 14, une heyre.—I think this is about Guy de Montfort, Simon’s[369] second son, who was captured at Evesham, but later managed to escape and fled to the mainland.

P. 126, l. 15, les faus ribaus.—As this word, ribaldus, ribaus, ribaud, occurs frequently in our Songs, both in Latin, Anglo-Norman, and English, it may be worth while to say something about it.

It is one of those curious words of which the origin and primary signification are very doubtful. It was certainly applied to a particular class of people, and a class which seems to have been dependant on the household of the great. Giraldus Cambrensis, when telling his various troubles and persecutions (Wharton, Anglia Sacra, vol. iii. p. 575), speaks thus of the witnesses brought against him by his enemies:—“Archidiaconus (i. e. Giraldus himself) autem statim, productis testibus illis coram auditoribus ad jurandum, proposuit in singulorum personas se dicturum; in canonicos Menevenses tanquam perjuros et excommunicatos, in monachos tanquam trutannos et domorum suarum desertores, in ribaldos tanquam vilissimos et, sicut cæteri cuncti, mercede conductos.” And again, on the next page, “Et testium multitudinem de garcionibus et ribaldis partis adversæ, qui omnes jurare parati fuerant et testificare ... trutannus ille vilissimus id totum faciebat; qui et ribaldos suos cunctos ad hoc probandum simul cum ipso mittebat.... Videns igitur archidiaconus ribaldos illos ad nutum dominorum suorum quidlibet probare paratos.... Sciens itaque si probatio ribaldica procederet ... ribaldica multitudo, etc.” They seem to have been the lowest class of retainers, perhaps men without any certain appointment, who had no other mode of living than following the courts of the Barons, and who were employed on all kinds of disgraceful and wicked actions. One authority quoted by Ducange couples “parasitos atque ribaldos.” A story quoted from a MS. at Berne, by Sinner (Catalogus, tom. i. p. 272), shows us that a goliard belonged to the class of ribalds: now a goliard seems to have been only another name for a jongleur (joculator), or one who attended the tables of the rich to amuse the guests by jokes, buffoonery, and mountebank tricks. An ecclesiastical statute quoted in Ducange (v. Goliardus) says, “item præcipimus quod clerici non sint joculatores, goliardi, seu bufones;” and another commands, “quod clerici ribaldi, maxime vero qui dicuntur de familia goliæ, per episcopos ... tondere præcipiantur.” Matthew Paris, sub an. 1229, says, “quidam famuli, vel mancipia,[370] vel illi quos solemus goliardenses appellare, versus ridiculos componebant.” In this last passage we find them classed with the famuli, or household retainers. This class appears, at least in France, to have enjoyed certain popular rights or privileges. In a very curious charter of the year 1380, printed in Ducange, we find one Antony de Sagiac “se gerens pro ribaldo, et se dicens de ordine seu de statu goliardorum, seu buffonum,” claiming a fine of five pence upon incontinent women, and accused of trying to extract money from a woman, whom he accused wrongfully, on this account, “de talique et alio vili questu, quem sub umbra ribaldiæ, goliardiæ, seu buffoniæ ejusmodi ... vivebat.” In the household of the King of France there was a rex ribaldorum, whose office was to judge disputes, &c. which might occur among the retainers of his class, and who had also a jurisdiction over the public stews. As the lives of this class of men were set at a small value by their masters, they were commonly exposed to the first brunt of battle in the wars, and the name is sometimes given to the body which is now called the forlorn hope in the attack of a town. The ribaldi who accompanied the army were also employed in plundering and destroying the country. As they were people of vile life and condition, the term ribald came gradually into use as a common appellation for a low and infamous person, and was used, as in the present instance, as an epithet of contempt and degradation.

It’s one of those strange words whose origin and primary meaning are quite unclear. It was definitely used to refer to a specific group of people, a group that seemed to depend on the households of the wealthy. Giraldus Cambrensis, while recounting his various troubles and persecutions (Wharton, Anglia Sacra, vol. iii. p. 575), speaks about the witnesses brought against him by his enemies: “The Archdeacon (i.e., Giraldus himself) immediately brought forward those witnesses before the auditors to swear an oath and stated that he would speak against each individual; he labeled the canons of Menevia as perjurers and excommunicated, the monks as traitors and deserters of their homes, and the rabble as the lowest of the low, like everyone else, hired for a wage..” And again, on the next page, “And a multitude of witnesses from the opposing side's servants and ribalds, who were all ready to swear and testify... that worthless scoundrel was doing all of this; he was also sending all his ribalds to prove this along with him... The archdeacon, therefore, saw those ribalds ready to prove anything at the command of their lords... Knowing, then, that if the ribald proof proceeded... the ribald multitude, etc.” They seem to have been the lowest class of retainers, possibly men without any real position, who had no other way to make a living than by following the courts of the Barons and were employed in all sorts of disgraceful and wicked actions. One source quoted by Ducange pairs “parasites and ribalds.” A story referenced from a manuscript in Berne, by Sinner (Catalogus, tom. i. p. 272), indicates that a goliard was part of the ribald class: a goliard seems to have simply been another term for a jongleur (joculator), or someone who served at the tables of the wealthy to entertain guests with jokes, clowning, and trickery. An ecclesiastical rule cited in Ducange (v. Goliardus) states, “We command that clerics are not to be joculatores, goliardi, or bufones.;” and another instructs, “that the clerics ribaldi, especially those known as de familia goliæ, must be shaved by the bishops ....” Matthew Paris, in the year 1229, notes, “Certain servants, or slaves, [370] or those we usually call goliardens, were composing ridiculous verses..” In this last quote, they are categorized with the famuli, or household retainers. This class appears, at least in France, to have had certain popular rights or privileges. In a very interesting charter from 1380, printed in Ducange, we read that one Antony de Sagiac “se gerens pro ribaldo, and claiming to be of the order or status of goliardes or buffoons,” claimed a fine of five pence against certain women, and was accused of trying to extort money from a woman he wrongfully accused, “from such and other lowly pursuits, which lived under the shadow of ribaldiæ, goliardiæ, or buffoniæ of this kind ....” In the household of the King of France, there was a rex ribaldorum, whose job was to settle disputes, etc., that might arise among the retainers of his class, and who also had authority over public brothels. Since these men’s lives were held in low regard by their masters, they were often the first to face danger in battles, and the name is sometimes applied to the group now known as the forlorn hope in an attack on a town. The ribaldi accompanying the army were also tasked with plundering and ravaging the countryside. Because they were considered to live vile lives, the term ribald gradually became a common term for a low and disgraceful individual and was used, as in this case, as a term of derision and humiliation.

P. 128, l. 1, pepulere.—The MS. has pepulare.

__A_TAG_PLACEHOLDER_0__, l. 1, pepulere.—The manuscript has pepulare.

P. 130, l. 8, Plebs devicta fremit.—Alluding to the rising at Chesterfield, the occupation of the Isles of Axholme and Ely, and other insurrections.

—— l. 11, Urbs Londoniensis.—The Earl of Gloucester, dissatisfied with the King’s proceedings after the battle of Evesham, had taken up arms and established himself at London, the citizens of which joined his party readily, as they were themselves enraged against the King for having deprived them of their charter.

—— l. 11, Urbs Londoniensis.—The Earl of Gloucester, unhappy with the King’s actions after the battle of Evesham, took up arms and set himself up in London, where the citizens quickly joined his cause, as they were angry with the King for taking away their charter.

P. 131, l. 2, Francorum regis germanus rex Siculorum.—Prince Edward left England in July, 1270, to join the King of France, Saint Louis, in his expedition to the Holy Land. Louis was persuaded by his brother, Charles, then King of Sicily, to turn aside, in order to make war on the Bey of Tunis, from whom he claimed a tribute. Louis died at Carthage of a disease produced by the climate; and when Prince Edward and his English army arrived,[371] they found their ally dead, and the King of Sicily, who had made advantageous terms with the Bey, ready to return home. Charles, who hastened to take possession of the throne of France, refused to proceed in the crusade, and Edward, who was obliged to go alone, went over to Sicily, and wintered at Trapani. Here, on the night of December 23, the day after their arrival, occurred the terrible storm alluded to in the Poem. Early in the spring, Edward, with his small army, proceeded on their voyage, and landed at Acre.

P. 132, l. 5, Accon respirat.—Acre was besieged by Bondocar, Sultan of Babylon, who was preparing to take the place by assault, at the moment when Edward arrived to raise the siege.

—— l. 9, Assessinus Veteris de Monte.—On the Old Man of the Mountain, and the Assassins, or Assessins, much information will be found in a popular form, in the Marquis of Villeneuve-Trans, Histoire de St. Louis.

—— l. 9, Assessinus Veteris de Monte.—You can find a lot of information about the Old Man of the Mountain and the Assassins, or Assessins, in a more accessible format in the Marquis of Villeneuve-Trans's Histoire de St. Louis.

—— l. 16.—This seems to be a new testimony against the truth of the story which makes Edward’s Queen suck the poison from his wound. A song made on the occasion would hardly have failed to mention such a circumstance, if it had been known.

—— l. 16.—This appears to be a new piece of evidence against the truth of the story that claims Edward’s Queen sucked the poison from his wound. A song created about this incident would almost certainly have mentioned such a detail if it had been known.

—— l. 17, Thomam de Wyta.—This writer’s name is not found in Tanner.

—— l. 17, Thomam de Wyta.—This author's name isn’t listed in Tanner.

P. 135, l. 13, comencent.—Probably an error of the scribe for comencement.

P. 136, l. 4, vironum.—The MS. has virronum. Viro is given by Ducange as synonymous with baro, and is supposed to be derived from vir.

P. 137, ll. 15, 16, sonme ... prodhonme.—In old manuscripts it is quite impossible to say whether the scribe meant n or u, unless we know otherwise which it ought to be, and the n in words of the form of those just quoted may perhaps be intended for u. But I am rather inclined to think such was not the case.

P. 138, l. 34, Sympringham.—The order of Sempringham, commonly called Gilbertine canons, was founded by Sir Gilbert de Sempringham, in the first half of the twelfth century. One of its peculiarities was the establishment of monks and nuns in the same house, though their different habitations were carefully separated, and all intercourse between them strictly forbidden.

Nigellus Wireker speaks of this as a newly established order, and satirizes the near collocation of nuns and monks in a spirit similar to that of our song:—

Nigellus Wireker talks about this as a newly formed order and mocks the close association of nuns and monks in a way that's similar to the spirit of our song:—

[372]

Canonici missas tantum, reliquumque sorores

Canon of Mass only, and the remaining sisters

Explent; officii debita jura sui.

Explained; duties owed to self.

Corpora, non voces, murus disjungit, in unum

Psallant directe psalmitis absque metro.

Sing psalms directly without meter.

And again, in describing his own order, he says, archly,—

And again, when discussing his own order, he says playfully,—

Quid de Semplingama? quantum? vel qualia sumam?

Quid de Semplingama? quanto? o che tipo prendo?

Nescio, nam nova res me dubitare facit.

Nescio, because the new thing makes me doubt.

Hoc tamen ad præsens nulla ratione remittam,

Namque necem nimis fratribus esse reor;

Quod nunquam nisi clam, nullaque sciente sororum,

Cum quocunque suo fratre manere licet.

P. 139, l. 61, De Beverleye.—The monks of Beverley were Franciscans.

P. 140, l. 71, De Hospitlers.—The order of Knights Hospitalers, founded during the first crusades, was introduced into England about the year 1100. They were laymen, and, from an humble beginning, they became exceedingly rich and proud. In the Patent Rolls (45 Edw. III.) we find that the King “constituit Ricardum de Everton visitatorem Hospitalis S. Joannis Jerusalem in Anglia ad reprimendam religiosorum insolentiam, et ad observandam religiosorum honestatem.” See Ellis’s Dugdale, vol. vi. p. 786.

P. 140, l. 71, De Hospitlers.—The order of Knights Hospitalers, founded during the first crusades, was introduced into England about the year 1100. They were laymen, and, from an humble beginning, they became exceedingly rich and proud. In the Patent Rolls (45 Edw. III.) we find that the King “Richard de Everton was appointed as the visitor of the Hospital of St. John of Jerusalem in England to address the misconduct of the clergy and to uphold their integrity..” See Ellis’s Dugdale, vol. vi. p. 786.

—— l. 79, De Chanoynes.—The regular canons were a less strict order than the other monks in general, and followed the rule of St. Augustine. One of the rules of their order was expressed simply thus—“Carnem vestram domate jejuniis et abstinentia escæ quantum valetudo permittit.” They appear to have been particularly enjoined frequent abstinence from flesh. However, at the time when this song was written, they seem not to have observed their rule in this respect very strictly. Rutebeuf says of them (Jubinal’s Rutebeuf, vol. i. p. 239)—

—— l. 79, De Chanoynes.—The regular canons were generally a less strict order than other monks and followed the rule of St. Augustine. One of their rules was simply stated as—“Control your appetite with fasting and abstaining from food as much as your health allows..” They seemed to be particularly urged to often abstain from eating meat. However, when this song was written, it appears they weren’t following this rule very closely. Rutebeuf comments on them (Jubinal’s Rutebeuf, vol. i. p. 239)—

En l’ordre des canoines qu’on dist Saint-Augustin,

En l’ordre des canoines qu’on dit Saint-Augustin,

Ils vivent à plenté, sans noise et sans hustin.

Ils vivent en abondance, sans bruit et sans souci.

Je lo que leur soviègne au soir et au matin

Que la chars bien nourie porte à l’âme venin.

Que la chars bien nourrie porte à l’âme venin.

P. 141, l. 95, de Moyne Neirs.—The Black Monks were the Benedictines.

P. 142, l. 115, Des Chanoygnes Seculers.—The luxury of the secular canons is often alluded to by the early satirists. Nigellus Wireker says of them—

[373]

Illud præcipue tamen instituere, tenendum

Keep that in mind, though.

Omnibus in tota posteritate sua,

Omnibus for all time,

Lex vetus ut suasit, ne quilibet absque sua sit,

Et quod quisque suas possit habere duas.

Hi sunt qui mundum cum flore cadente tenentes,

Ne sic marcescat, sæpe rigare student.

Hi sunt qui faciunt quidquid petulantia carnis

Imperat, ut vitiis sit via prona suis.

Imperative, that the flaws have a clear path of their own.

Rutebeuf (ed. Jubinal, vol. i. p. 239) says that there were many of them—

——qui ont grant signorie,

——who have great authority,

Qui poi font por amis et assés por amie.

P. 143, l. 133, Gris Moignes.—Perhaps the Cistercians. In a poem on the Grey Monks, De Grisis Monachis (MS. Cotton. Vespas. A. XIX. fol. 56, r^o), which will be found among the works of Walter Mapes, they are ridiculed for the same arrangement of clothing,—

Carent femoralibus partes turpiores,

Veneris ut usibus sint paratiores,

To be more ready for use on Fridays,

Castitatis legibus absolutiores;

Laws of chastity are absolute;

In cunctis hominibus nulli sunt pejores.

In all humanity, none are worse.

The Albi Monachi are similarly satirized by Nigellus Wireker for going without breeches. The Friars de Sacco wore no breeches under their robes.

The Albi Monachi are also mocked by Nigellus Wireker for not wearing breeches. The Friars de Sacco went without breeches beneath their robes.

P. 144, l. 154, l’Ordre de Cilence.—Perhaps the Carthusian monks, a branch of the Benedictines, whose order, which was peculiarly strict, was introduced into England by Henry II. They were enjoined to live in separate cells, and to keep very strict silence, and have little communication with each other.

—— l. 169, Les Frere Menours.—The Friars Minors were better known as Franciscans, and in France as the Cordeliers. Their order enjoined, above all things, poverty and humility. They were not to ride when travelling, unless some manifest necessity or infirmity obliged them. See Dugdale, vi. 1505.

—— l. 169, Les Frere Menours.—The Friars Minors were more commonly known as Franciscans and referred to as the Cordeliers in France. Their order emphasized poverty and humility above all else. They were not allowed to ride while traveling unless there was a clear necessity or they were infirm. See Dugdale, vi. 1505.

P. 145, l. 188.—The MS. has en autre, which seems to be a mere error for ne autre.

P. 146, l. 194, des Prechours.—The preaching friars were the Dominicans, called, in France, Jacobins. This order was introduced into England in 1221. Rutebeuf says that instead of adhering to their primitive humility and poverty,[374] the Jacobins became the richest and most overbearing of all the orders. Jubinal, vol. i. pp. 152, 175-179.

P. 148, l. 240, devyns seems to be a mere variation of devys, thus spelt in order to accommodate the rhyme.

P. 149. Song of the Husbandman.—This Song is in many parts extremely difficult to translate, from the numerous words in it which do not occur elsewhere, as well as from the abruptness of the phraseology. The same may be said of one or two other songs printed from the same manuscript.

P. 149. Farmer's Song.—This Song is in many parts extremely difficult to translate, from the numerous words in it which do not occur elsewhere, as well as from the abruptness of the phraseology. The same may be said of one or two other songs printed from the same manuscript.

P. 154, l. 14, halymotes.—This word means literally holy meetings. It is translated sabbath, in the supposition that there is some allusion to the popular notion of the festive meetings of the devils and the witches.

P. 160. Song on the Scottish Wars.—The copy of this Song preserved among the manuscripts of Clare Hall was first pointed out by Mr. Hunter, in the Appendix to the last Report of the Record Commission. I have obtained a copy of part of it by the kindness of Mr. Halliwell, who was unable from different circumstances to continue his transcript beyond the 72nd line. The Oxford MS. I only know through Mr. Halliwell’s description of it: to judge by the articles contained in this MS., I should be inclined to think they were mostly copied from the Cottonian MS. Titus A. XX. In the Cottonian MS., Claudius D. VI. this poem bears the title “Commendatio Gentis Anglorum et processus guerræ inter Anglos et Scotos.” In the Clare Hall MS. the Song is attributed to the “Prior de Blithe.” The Prior of Blythe, in Nottinghamshire, at this time, was William Burdon. See Ellis’s Dugdale, iv. 621. The MS. in the Sloane Library seems to be a transcript from a monastic register, perhaps of Alnwick, in Northumberland, for the reference in the margin is, “Regist. Prem. fol. 59, a.” It is there attributed to the Prior of Alnwick. The original title seems to have been “Rithmus bonus de bello Scotiæ ad Dunbarre;” which the transcriber had first copied, and then, after erasing it, substituted the following, “Prioris Alnwicensis de Bello Scotico apud Dunbarr, tempore regis Edwardi I., dictamen sive rithmus Latinus; quo de Willielmo Wallace, Scotico illo Robin Whood, plura, sed invidiose, canit.” Ritson, in his preface to Robin Hood, was misled by this latter title, and cites it as a proof that this hero was popular in the thirteenth century. In MS.[375] Cotton. Titus A. XX. a hand of the sixteenth century ascribes this poem to Robert Baston.

P. 160. Song about the Scottish Wars.—The copy of this Song preserved among the manuscripts of Clare Hall was first pointed out by Mr. Hunter, in the Appendix to the last Report of the Record Commission. I have obtained a copy of part of it by the kindness of Mr. Halliwell, who was unable from different circumstances to continue his transcript beyond the 72nd line. The Oxford MS. I only know through Mr. Halliwell’s description of it: to judge by the articles contained in this MS., I should be inclined to think they were mostly copied from the Cottonian MS. Titus A. XX. In the Cottonian MS., Claudius D. VI. this poem bears the title “Praise of the English People and the conflict between the English and Scots.” In the Clare Hall MS. the Song is attributed to the “Prior de Blithe.” The Prior of Blythe, in Nottinghamshire, at this time, was William Burdon. See Ellis’s Dugdale, iv. 621. The MS. in the Sloane Library seems to be a transcript from a monastic register, perhaps of Alnwick, in Northumberland, for the reference in the margin is, “Regist. Prem. fol. 59, a.” It is there attributed to the Prior of Alnwick. The original title seems to have been “A good rhythm about the battle of Scotland at Dunbar.;” which the transcriber had first copied, and then, after erasing it, substituted the following, “The Prior of Alnwick on the Scottish War at Dunbar, during the reign of King Edward I, a Latin poem or verse; in which he sings more about William Wallace, that Scottish Robin Hood, but with envy..” Ritson, in his preface to Robin Hood, was misled by this latter title, and cites it as a proof that this hero was popular in the thirteenth century. In MS.[375] Cotton. Titus A. XX. a hand of the sixteenth century ascribes this poem to Robert Baston.

It will already have been observed by the reader, that, in verse of this kind, the fourth line of each tetrastich is an hexameter (sometimes a pentameter), taken from some poet then popular, and often from a classic writer. In the MS. from which the Sloane transcript was made, the authorities for the hexameters, in the present Song, were indicated in the margin. They are as follows:—ll. 4, Morus.—8, Cato.—†8, Cato.—†12, Poetria.—†16, Oracius.—12, Cato.—16, Doctrinale.—20, Doctrinale.—24, De proprio.—28, Doctrinale.—32, Cartul.—36, Urbanus.—40, Doctrinale.—44, Morus.—48, Theodorus.—52, De proprio.—56, Vulgat.—60, Pu....—64, Vulgat.—68, Buliardus.—72, Oracius.—76, Oracius.—80, Oracius.—84, Cato.—88, Ovidius.—92, Doctrinale.—96, Cato.—100, Cato.—104, Ovidius.—108, Cato.—112, Cato.—116, Cato. (?)—120, Cato.—124, Cato.—128, Cato.—132, Doctrinale.—136, Cato.—140, Cato.—144, Poeta.—148, Poeta.—152, Orasius.—156, Virgilius.—160, Statius.—†164, Oratius.—†168, Teodorus.—164, Omerus.—168, Ovid. Omer.—172, Cartul.—176, Veritas evangelica.—180, De proprio.—184, Ovidius.—188, Vulgat.—192, Doctrinale.—196, Vulgat.—200, Doctrinale.—204, Idem.—208, Oracius.—212, De Vulg.—216, Doctrinale.—220, Amianus.

It should have already been noticed by the reader that in this type of verse, the fourth line of each group of four lines is a hexameter (sometimes a pentameter), taken from a popular poet at the time, often a classic writer. In the manuscript from which the Sloane transcript was made, the sources for the hexameters in the current Song were noted in the margins. They are as follows:—ll. 4, Morus.—8, Cato.—†8, Cato.—†12, Poetria.—16, Oracius.—12, Cato.—16, Doctrinale.—20, Doctrinale.—24, De proprio.—28, Doctrinale.—32, Cartul.—36, Urbanus.—40, Doctrinale.—44, Morus.—48, Theodorus.—52, De proprio.—56, Vulgat.—60, Pu....—64, Vulgat.—68, Buliardus.—72, Oracius.—76, Oracius.—80, Oracius.—84, Cato.—88, Ovidius.—92, Doctrinale.—96, Cato.—100, Cato.—104, Ovidius.—108, Cato.—112, Cato.—116, Cato. (?)—120, Cato.—124, Cato.—128, Cato.—132, Doctrinale.—136, Cato.—140, Cato.—144, Poeta.—148, Poeta.—152, Orasius.—156, Virgilius.—160, Statius.—†164, Oratius.—†168, Teodorus.—164, Omerus.—168, Ovid. Omer.—172, Cartul.—176, Veritas evangelica.—180, De proprio.—184, Ovidius.—188, Vulgat.—192, Doctrinale.—196, Vulgat.—200, Doctrinale.—204, Idem.—208, Oracius.—212, De Vulg.—216, Doctrinale.—220, Amianus.

In the above list of names, Poetria refers to the celebrated work of Galfridus de Vinesauf. Poeta seems to be a mere error of the scribe for Poetria. Doctrinale is here only another name for the Parabolæ of Alanus de Insulis. Cato refers to the well-known Disticha. De proprio means that the verse is of the author’s own making.

In the list of names above, Poetria refers to the famous work by Galfridus de Vinesauf. Poeta appears to just be a mistake by the scribe for Poetria. Doctrinale is simply another name for the Parabolæ by Alanus de Insulis. Cato refers to the well-known Disticha. De proprio means that the verse is the author’s own creation.

P. 164, l. 44, Joannis, John Baliol.—In the Cottonian MS. Claudius D. VI. the following lines are here inserted, which evidently do not belong to the poem:

“Exprobratio Scotorum.

Caude causantur, regnarunt, apocapantur;

Causes arise, they ruled, they are cut off;

Privantur caude, fas fandi, Scotia, plaude.

Responsio Anglorum.

Answer of the English.

Scotia scotabit strebæ, Scotus vix latitabit;

Scotia will sing loudly, the Scot will hardly hide;

Anglia, jam pange, fas fandi, Scotia, plange.”

Anglia, now I sing, it’s right to speak, Scotia, lament.

[376]

P. 168, l. 102, Johannem Warenniæ.—This was the same John de Warenne, Earl of Surrey, who, staunch to the party of Henry III., had escaped from the battle of Lewes. He commanded the English army at the battle of Dunbar, was afterwards made Governor or Guardian of Scotland, and was again at the head of the English forces when they were defeated at Stirling.

P. 169, l. 1, Quod Trentam non transient.—The King had carried with him to London the Scottish knights whom he most suspected, and, before he went to Flanders, he exacted from them solemn oaths that during his absence they would not repass the Trent without his permission.

P. 170, l. 138, ad Strivelyne.—The battle of Stirling was fought on Thursday the 11th of September, 1297.

P. 171, l. 141, comes dux Anglorum.—The Earl of Surrey (Warenne).

—— l. 147, Levenax et Ricardus Lundi.—For an account of this reverse, and the part which the Earl of Levenax (Lennox) and Richard Lundi acted, see Knighton, in Twisden, coll. 2516, et seq.

—— l. 147, Levenax and Richard Lundi.—For details on this setback and the roles played by the Earl of Levenax (Lennox) and Richard Lundi, refer to Knighton, in Twisden, coll. 2516, et seq.

P. 172, l. 163.—This line is evidently corrupt; but, as it is only found in one MS., I have no means of correcting it.

P. 173, l. 163, Cremare Northumbriam.—The invasion of Northumberland and the burning of Hexham and Corbridge are told by Matthew of Westminster, p. 427. See also Peter Langtoft, in the present volume, p. 287; and Knighton, coll. 2520, et seq. None of them mention the damages done at Alnwick.

—— l. 167, Vesey, Morley, Somervile, Bertram.—The poet seems to refer to members of those families who had distinguished themselves in opposing the inroads of the Scots at different periods, but who were dead at the time of this invasion.

—— l. 167, Vesey, Morley, Somervile, Bertram.—The poet appears to mention members of these families who had made a name for themselves by fighting against the Scottish invasions at various times, but who had already passed away by the time of this invasion.

P. 174, l. 186, Willelmo datum est militare pignus.—On his return from the expedition into England, Wallace was solemnly installed Guardian of Scotland.

P. 176, l. 205, die Magdalenæ.—The battle of Falkirk, so fatal to the Scots, was fought on St. Mary Magdalen’s day, the 22nd of July, 1298.

—— l. 211, trutannus.—This word is the origin of the modern word truant. Its primary meaning has not been accurately ascertained, but it seems to have been most generally used for a person who wandered about, and gained his living by false pretences, or passed himself under a different character to that which really belonged to him. It is applied sometimes to abbots or priors who[377] lived abroad and neglected their monasteries, or to monks who had quitted their houses, as in the passage of Giraldus, quoted at p. 369.

P. 178, l. 234, Margaretam reginam.—Edward married, in second nuptials, Margaret, sister of the King of France.

—— l. 243, Comyn, Karryk, Umfraville.—Three of the most active leaders of the Scots in their opposition to Edward. The Earl of Karrik was Robert Bruce. Gilbert de Umfraville, Earl of Angus, had been one of Edward’s Commissioners for manning and fortifying the castles in Scotland.

—— l. 243, Comyn, Karryk, Umfraville.—Three of the most notable leaders of the Scots in their resistance against Edward. The Earl of Karrik was Robert Bruce. Gilbert de Umfraville, Earl of Angus, had served as one of Edward’s Commissioners for staffing and strengthening the castles in Scotland.

P. 183, l. 11, collectio lanarum.—The oppressive duty upon wool, which was the staple of English commerce at that period, was severely felt and complained of. In 1296, the King seized all the wool in the merchants’ warehouses, and sold it for his own profit, paying for it, as usual, with tallies, and promises to repay them to the full. “Ministri regis omnes saccos lanæ, quinarium numerum excedentes, datis talliis, acceperunt ad opus regis, et ab unoquoque sacco, numerum quinarium non excedente, ab ipsis eorum dominis, nomine malæ totæ, xl. solidos extorserunt.” Hemingford, p. 110.

P. 183, l. 11, collectio lanarum.—The oppressive duty upon wool, which was the staple of English commerce at that period, was severely felt and complained of. In 1296, the King seized all the wool in the merchants’ warehouses, and sold it for his own profit, paying for it, as usual, with tallies, and promises to repay them to the full. “The king's ministers received all sacks of wool exceeding a quantity of five, with the proper tolls, for the king's work. From each sack, not exceeding five in number, they extorted forty shillings from their respective lords under the name of malæ totæ..” Hemingford, p. 110.

P. 186, l. 11, de fust manger (de fusto manducare).—In low Latin, fustum was a generic name for everything made of wood. It need hardly be said that it means here the plates and other utensils of the table, which among the lower classes were generally of this material. It would be more reasonable, says the writer of the song, if the court would eat out of wooden vessels, and pay for their provisions with silver, than to live sumptuously with plate, and only pay their victuals with wooden tallies.

—— l. 13, Est vitii signum pro victu solvere lignum.—The King’s purveyors were a great grievance to the peasantry. In the curious poem of “King Edward and the Shepherd” (printed by Hartshorne from a MS. in the University Library, Cambridge), the latter personage is made to say:—

—— l. 13, Est vitii signum pro victu solvere lignum.—The King's officials were a major annoyance to the common people. In the interesting poem "King Edward and the Shepherd" (published by Hartshorne from a manuscript in the University Library, Cambridge), the shepherd expresses:—

“In Wynsour was I borne;

"I was born in Wynsour;"

Hit is a myle but here beforne,

The town then maist thou see.

The town you need to visit.

I am so pyled with the Kyng,

I am so piled with the King,

That I most fle fro my wonyng,

That I run away from my own home,

And therefore woo is me.

So woe is me.

I hade catell, now have I non;

I had cattle, now I have none;

Thay take my bestis, and don thaim slon,

Thay take my besties, and don't them slow,

And payen but a stick of tre.”

And only pay for a stick of tre.”

[378]

And when the King, in disguise, promises to obtain redress, the Shepherd proceeds—

And when the King, in disguise, promises to get things sorted out, the Shepherd continues—

“Sir,” he seid, “be seynt Edmonde,

“Sir,” he said, “by Saint Edmund,

Ther is owand .iiii. pounde

There is one pound.

And odd twa schillyng.

An odd two shillings.

A stikke I have to my witnesse,

A stikke I have to my witness,

Off hasill I mene that hit is,

Off hasill I mean that it is,

I ne have non other thyng.

I've got nothing else.

* * * *

Below is a short piece of text (5 words or fewer). Modernize it into contemporary English if there's enough context, but do not add or omit any information. If context is insufficient, return it unchanged. Do not add commentary, and do not modify any placeholders. If you see placeholders of the form __A_TAG_PLACEHOLDER_x__, you must keep them exactly as-is so they can be replaced with links.

Thei do but gode, the kynges men,

The kings' men just do good,

Thei ar worse then sich ten

Thei are worse than such ten

That bene with hym no dell.

That has nothing to do with him.

Thei goo aboute be .viij. or nyne,

Thei go about by eight or nine,

And done the husbondes mycull pyne,

And the husbands' major struggle,

That carfull is their mele.

That car is their melee.

Thei take geese, capons, and henne,

Thei take geese, capons, and hens,

And alle that ever thei may with renne,

And all that they can run with,

And reves us our catell.

And give us our cattle.

Sum of them was bonde sore,

And afturwarde honget therfore,

And afterward hang therefore,

For soth as I you say.

For sure, as I tell you.

Ȝet ar ther of them nyne moo;

Yet there are nine more of them;

For at my hows thei were also,

For at my house they were also,

Certis, ȝisturday.

Certis, yesterday.

Thei toke my hennes and my geese,

Thei took my hens and my geese,

And my schepe with all the fleese,

And my sheep with all the fleece,

And ladde them forth away.

And led them away.

Be my doȝtur thei lay al nyȝt.

Be my daughter, they stayed all night.

To come agayne thei have me hyȝt;

To come back, they have promised me;

Of helpe I wolde yow pray.

Of help I would ask you.

With me thei lefte alle their thyng,

With me they left all their things,

That I am sicur of theire comyng,

That I am sure of their coming,

And that me rewes sore.

And that makes me sore.

I have fayre chamburs thre;

I have three fair chambers;

But non of them may be with me

But none of them may be with me

While that thei be thore.

While they're over there.

Into my cart-hows thei me dryfe;

Into my cart—how they drive me;

Out at the dur thei put my wyfe,

Out at the door they put my wife,

For she is olde gray-hare.”

For she is an old gray hare.

P. 187. Song on the Flemish Insurrection.—This Song was printed by Ritson, in his Ancient Songs.

P. 187. Song about the Flemish Insurrection.—This Song was printed by Ritson, in his Ancient Songs.

[379]

P. 188, l. 16, Peter Conyng.—Peter Coning (in English, Peter King,) was a weaver of Bruges. A brief account of this insurrection is given in Matthew of Westminster, p. 444. See, for a more complete narrative, Michelet’s Histoire de France, vol. iii. p. 76.

P. 189, l. 8, avowerie.—This is the low Latin advocaria. See Ducange, in voce.

—— l. 11, hou.—The MS. has hout.

—— l. 11, hou.—The manuscript has hout.

P. 189, l. 17, to clynken huere basyns of bras.—This circumstance occurred on the 21st March, 1302, at the beginning of the insurrection. In the towns of Flanders, as in the boroughs in England, the people were called up in an insurrection by the sound of the church bell. There was a famous distich on the bell of Roland, at Bruges—

Roelandt, Roelandt, als ick kleppe dan ist brandt,

Roelandt, Roelandt, when I clap, then it’s burning,

Als ick luye, dan ist storm in Vlaenderlandt.

On the present occasion, the people dared not go to their bell, on account of their French governors, so they beat their brass basins:—cumque ad campanam civitatis non auderent accedere, pelves suas pulsantes ... omnem multitudinem concitarent. Meyer, Annal. in a. 1301, p. 90.

On this occasion, the people didn't dare go to their bell because of their French governors, so they beat their brass basins:—Since they did not dare to approach the town bell, beating their drums... they stirred up the entire crowd.. Meyer, Annal. in a. 1301, p. 90.

P. 191, l. 9, Conyng.—This word, in English, meant a rabbit, and is here made the subject of a pun. In Flemish, it signified king.

P. 193, ll. 17, 18, Awey thou ȝunge pope!... Thou hast lore thin cardinals.—P. 194, l. 2, Do the forth to Rome.—An allusion to the dissensions between the Pope and the family of the Colonnas.—“Illis etiam diebus, dominus papa, fidei et orationum quæ erant beati Petri oblitus, assumens quæ non erant ejus, tam aurum videlicet a viduis et orphanis quam argentum, non viduis et orphanis, sed militibus bellicosis illud erogare curavit, contra schema quorundam cardinalium, eos denique degradando, et contra regem Siciliæ guerram movendo. Sed dicti regis exercitus de galeatis turmis domini papæ multa millia viriliter necaverunt.” Matthew of Westminster, p. 432. This was the famous Pope Boniface VIII., who suffered so much from the persecutions of the King of France.

P. 193, ll. 17, 18, Awey thou ȝunge pope!... Thou hast lore thin cardinals.—P. 194, l. 2, Do the forth to Rome.—An allusion to the dissensions between the Pope and the family of the Colonnas.—“During those days, the pope, forgetting the faith and prayers that belonged to Saint Peter, took what was not his own, specifically gold from widows and orphans as well as silver, not for the widows and orphans, but for fierce soldiers. He acted against the intentions of certain cardinals, ultimately demeaning them and provoking war against the King of Sicily. However, the king’s forces, made up of armored troops, bravely killed many of the pope's men..” Matthew of Westminster, p. 432. This was the famous Pope Boniface VIII., who suffered so much from the persecutions of the King of France.

—— l. 7, fot lome, probably means foot-lame, lame of foot. It occurs again in p. 335 of the present volume.

[380]

P. 195. A Song on the Times.—The MS. from which this song is taken, MS. Harl. No. 913, was written in Ireland, about the year 1308, by an English monk. For a detailed description of it, see Mr. Crofton Croker’s Popular Songs of Ireland.

P. 195. A Song for the Times.—The MS. from which this song is taken, MS. Harl. No. 913, was written in Ireland, about the year 1308, by an English monk. For a detailed description of it, see Mr. Crofton Croker’s Popular Songs of Ireland.

P. 196, l. 19, hoblurs.—The name hoblurs (hobellarii) was given properly to a kind of light-armed soldiers.

P. 198, l. 14, geet.—This word should probably be translated goats, rather than kids.

P. 199, l. 7, anone.—In the MS. this word is explained by the original scribe in the margin as “at one time.”

P. 206. Song against the Scholastic Studies.—In the Cottonian MS. from which this song is taken, a hand of the 16th century has written in the margin that it was the work of Robert Baston.

P. 206. Song against Scholastic Studies.—In the Cottonian MS. from which this song is taken, a hand of the 16th century has written in the margin that it was the work of Robert Baston.

The Oxford MS. was pointed out to me by Mr. Halliwell, but I have not been able to obtain a collation.

The Oxford manuscript was brought to my attention by Mr. Halliwell, but I haven't been able to get a comparison.

P. 207, l. 2, propere.—The MS. has p̃p̃e, the meaning of which is not clear.

—— l. 10, Sicut servus Stichus.—This name was given to a servant in the Roman comic writers. It is introduced here for the sake of rhyme.

—— l. 10, Sicut servus Stichus.—This name was given to a servant in Roman comedy. It’s included here for the sake of rhyme.

P. 208, l. 2, nullus.—The MS. has unus.

__A_TAG_PLACEHOLDER_0__, l. 2, none.—The MS. has one.

—— l. 10, Thebanas ... vel Trojanas cædes.—Referring to the Thebaid of Statius, and the poem De bello Trojano of Joseph of Exeter, both of them at that period popular reading books.

—— l. 10, Thebanas ... vel Trojanas cædes.—This refers to Statius's Thebaid and Joseph of Exeter's poem, De bello Trojano, which were both popular reading at that time.

—— l. 16, Telluris.—The MS. has Celurus.

—— l. 16, Telluris.—The manuscript has Celurus.

P. 209, l. 4, agro ... positis.—The MS. has ager and positus.

__A_TAG_PLACEHOLDER_0__, l. 4, agro ... positis.—The MS. has ager and positus.

P. 212. Song on the Execution of Sir Simon Fraser.—This song was printed by Ritson, in his Ancient Songs.

P. 212. Song about the Execution of Sir Simon Fraser.—This song was printed by Ritson, in his Ancient Songs.

P. 213, l. 6, The Waleis.—Wallace was taken prisoner at the second battle of Dunbar, in 1305, and was executed at London on the Eve of St. Bartholomew, (Aug. 24) 1306. The places to which his quarters were sent were Newcastle, Berwick, Perth, and Aberdeen.

—— l. 10, Simond Frysel.—This was the original form of the name of Fraser, and is the way in which it is spelt in all the English documents.

—— l. 10, Simond Frysel.—This was the original version of the name Fraser, and it's how it's spelled in all the English documents.

P. 215, l. 14, kyng of somere.—Matthew of Westminster gives a popular[381] story, that Bruce’s queen had told him in derision, he was but a summer king, and that his kingdom would scarcely last in the winter. See Holinshed, p. 314.

P. 215, l. 9, Sire Edward of Carnarvon.—The Prince of Wales.

P. 216, l. 10, Sir Emer de Valence.—Aylmer de Valence, second Earl of Pembroke, a Baron who was frequently occupied in the Scottish wars, and who was appointed by Edward to be one of the guardians of his son, Edward II.

—— l. 19, the batayle of Kyrkenclyff.—Fought, according to Holinshed, on the next Sunday after Midsummer day, 1306.

—— l. 19, the battle of Kirkenclyff.—Fought, as per Holinshed, on the Sunday following Midsummer Day, 1306.

—— l. 15, Sire Thomas of Multone.—Thomas de Multon, of Egremond, in Cumberland. He was active in the Scottish wars of this reign.

—— l. 15, Sire Thomas of Multone.—Thomas de Multon, from Egremond in Cumberland. He was involved in the Scottish wars during this reign.

P. 218, l. 17, Sire Herbert of Morham.—Apparently a mere error of the scribe for Norham. Matthew of Westminster relates the same anecdote.

P. 219, l. 13, oure Levedy even.—The seventh of September, 1306.

—— l. 16, Sire Rauf of Sondwyche.—Ralph de Sandwich was constable of the Tower of London (constabularius turris London).

—— l. 16, Sire Rauf of Sondwyche.—Ralph de Sandwich was the officer in charge of the Tower of London (constabularius turris London).

P. 221, l. 7, a curtel of burel.—Burellus, in low Latin, bureau or burel in old French, was a kind of coarse and common cloth.

P. 222, l. 9, tu-brugge.—Perhaps this word means a drawbridge. It occurs again in Robert of Gloucester, p. 543:—

“And the castel brugge out of the med he barnde fram then ende

“And the castle burned down from the meadow at the end.”

To the tu-brugge along, vor me ne ssolde out wende.”

To the bridge along, for me no sold out go.

Which means probably that he burnt all that part of the bridge on the meadow side up to the place where its communication with the rest was cut off by the raising of the drawbridge.

Which probably means that he burned down that section of the bridge on the meadow side all the way to where it was cut off from the rest by the raising of the drawbridge.

P. 223, l. 6, Erl of Asseles.—John de Strathbogie, Earl of Athol. He also was captured and executed.

—— l. 18, Tprot, Scot, for thi strif!—The word tprot appears to be a mere exclamation of contempt. In a poem on “The Propertees of the Shyres of Engelond,” printed by Hearne in the Introduction to the fifth volume of Leland’s Itinerary, we find it used, as here, against the Scots:—

—— l. 18, Tprot, Scot, for your trouble!—The word tprot seems to be just an expression of disdain. In a poem about "The Properties of the Shires of England," printed by Hearne in the Introduction to the fifth volume of Leland’s Itinerary, we see it used similarly, directed at the Scots:—

“Northumbrelond hasty and hoot;

"Northumberland hurry and shout;"

Westmerlond tprut Scotte!”

It will be found similarly used in a passage quoted in a note further on (p. 391).[382] In Sir Thomas de la More’s Chronicle, it is applied to King Edward II.:—“Tprut! Sire King!” It seems to be taken from the French: in Jean Bodel’s Jeu de S. Nicolas (Théatre Français au Moyen-Age, edited by MM. Monmerqué and Michel) it is put in the mouths of the common gamblers in a public-house:—

“Tproupt! tproupt! bevons hardiement;

“Tproupt! tproupt! drink boldly;

Ne faisons si le coc emplat.”—(p. 183.)

And again, immediately after (p. 184):—

And again, right after that (p. 184):—

“Tproupt! tproupt! où que soit passé, Diex!”

“Thump! thump! wherever it has gone, God!”

P. 223, l. 21, with the longe shonkes.—King Edward, still known popularly as Edward Long-shanks.

P. 224. Song on the Venality of the Judges.—After this song was printed, I found another copy of it in MS. Reg. 12, c. XII. fol. 1, v^o. of reign of Edw. II., written likewise as prose, which presents the following variations:—P. 224, ll. 1, 2, esuriunt | Et faciunt justitiam | et od.—7, exhennia.—9, this line is omitted, and the following begins Sed quæ.—11, et aure non.—13, Sed modo miro more.—15, ad peric.—17, ambiant.—P. 225, l. 1, hæc.—7, nam is omitted.—8, Qui sensum.—9, ei pure.—14, Quid ergo Jhesu bone.—P. 226, l. 1, accedit.—2, secretius.—7, potest.—ll. 12-18 are placed after l. 10 in the next page.—14, dona.—15, et hoc pro l.—17, quamvis prius.—19, Si quædam pulcra nobilis | decora vel am.—P. 227, l. 2, hoc.—12, ut exprimant.—13, vocantur.—14, priores.—18, Sed quid.—P. 228, l. 1, quid laboras.—2, quid facis.—8, ibis Omere, foras.—9, De vinctibus.—11, enumerare.—19, Est salsum totum. This MS. ends with this verse.

P. 224. Song about the Corruption of the Judges.—After this song was printed, I found another copy of it in MS. Reg. 12, c. XII. fol. 1, v^o. of reign of Edw. II., written likewise as prose, which presents the following variations:—P. 224, ll. 1, 2, esuriunt | Et faciunt justitiam | et od.—7, exhennia.—9, this line is omitted, and the following begins Sed quæ.—11, et aure non.—13, Sed modo miro more.—15, ad peric.—17, ambiant.—P. 225, l. 1, hæc.—7, nam is omitted.—8, Qui sensum.—9, ei pure.—14, Quid ergo Jhesu bone.—P. 226, l. 1, accedit.—2, secretius.—7, potest.—ll. 12-18 are placed after l. 10 in the next page.—14, dona.—15, et hoc pro l.—17, quamvis prius.—19, Si quædam pulcra nobilis | decora vel am.—P. 227, l. 2, hoc.—12, ut exprimant.—13, vocantur.—14, priores.—18, Sed quid.—P. 228, l. 1, quid laboras.—2, quid facis.—8, ibis Omere, foras.—9, De vinctibus.—11, enumerare.—19, Est salsum totum. This MS. ends with this verse.

—— l. 7, encennia.—This word answers as nearly as may be to the modern word jewels. The other MS., of which the variations are given above, reads exennia, i. e. treasures.

—— l. 7, encennia.—This word is roughly equivalent to the modern term jewels. The other manuscript, which has the variations mentioned above, reads exennia, meaning treasures.

P. 225, l. 17, cedunt.—In the MS. the scribe has written over this word “i. re,” that is, “i. e. recedunt.”

P. 226, l. 21, cum capite cornuto.—The head dress of the ladies of rank and fashion at this period was arranged in the form of two horns.

P. 227, l. 13, relatores, “qui querelam ad judices referunt.” Ducange.

P. 229, l. 13, transmittantur.—The MS. has transmutantur.

__A_TAG_PLACEHOLDER_0__, l. 13, transmittantur.—The manuscript has transmutantur.

[383]

P. 229, l. 18, averia.—The term averium is commonly used to signify all kinds of moveable property; but more particularly to signify cattle and horses.

P. 230, l. 1, clericos.—The scribe has written above this word, in the MS. “i. pauperes.”

P. 231. The Outlaw’s Song of Trailebaston.—This song also was printed by Sir Francis Palgrave in the collection mentioned in a former note. The notion that the judges were called Trailebastons on account of the hastiness of their proceedings, is quite incorrect. The term was applied not to the judges, but to the persons judged, who received this name because they carried with them long staffs. An account of the origin of the Trailebastons will be found in the extract of Peter Langtoft, at p. 318 of the present volume. The proceedings against them led to many abuses, and were often made the means of gratifying personal revenge. The statute against the Trailebastons was continued in force through the reigns of Edward II. and Edward III.

P. 232, l. 1, souz.—In old French and Anglo-Norman, the word sous was not used in its present sense, but represented the Latin solidos.

—— l. 7, le bois de Belregard.—Perhaps a fictitious name, invented by the poet.

—— l. 7, the woods of Belregard.—Maybe a made-up name, created by the poet.

P. 233, l. 3, ly Martyn ... ly Knoville.—l. 5, Spigurnel ... Belflour.—By the following commission, given in Rymer, we find that these Barons were the commissioners appointed to judge the Trailebastons in the western counties of England. There can be little doubt that Belflour in the song is meant for the name which in the commission is Bellafagus. This document is curious, both for the light it throws on the subject, and for the circumstance that it fixes the period at which the song was written; it bears date at Westminster, April 6, 1305.

“De transgressionibus nominatis Trailbaston audiendis et terminandis per totum regnum.—Rex delectis et fidelibus suis, Wilielmo Martyn, Henrico Spigurnell, Wilielmo de Knovill, Rogero de Bellafago, et Thomæ de la Hyde, salutem.—Quia quamplures malefactores, et pacis nostræ perturbatores, homicidia, deprædationes, incendia, et alia dampna quamplurima nocte dieque perpetrantes, vagantur et discurrunt in boscis, in parcis, et aliis locis diversis, tam infra libertates quam extra, in comitatibus Cornubiæ, Devoniæ, Sumersetiæ, Dorsetiæ, Herefordiæ, Wygorniæ, Salopiæ, Staffordiæ, Wiltes’, et Suthamptoniæ,[384] et ibidem receptantur, in maximum periculum tam hominum per partes illas transeuntium, quam ibidem morantium, et nostri contemptum, ac pacis nostræ læsionem manifestam, ut accepimus: Per quorum incursus poterunt pejora prioribus de facili evenire, nisi remedium super hoc citius apponatur: Nos, eorum malitiæ in hac parte obviare, et hujusmodi dampnis et periculis præcavere volentes, assignavimus vos justiciarios nostros: Ad inquirendum, per sacramentum tam militum quam aliorum proborum et legalium hominum de comitatibus prædictis, tam infra libertates quam extra, per quos rei veritas melius sciri poterit, qui sunt illi malefactores, et eorum scienter receptatores, et eis consentientes, vim et auxilium præbentes, seu dictas transgressiones fieri procurantes et præcipientes: Et etiam ad inquirendum de illis, qui pro muneribus suis pactum fecerunt et faciunt cum malefactoribus, et pacis nostræ perturbatoribus, et eos conduxerunt et conducunt ad verberandum, vulnerandum, male tractantandum et interficiendum plures de regno nostro, in feriis, mercatis, et aliis locis, in dictis comitatibus, pro inimicitia, invidia, malitia, et etiam pro eo quod in assisis, juratis, recognitionibus, et inquisitionibus factis de feloniis, positi fuerunt, et veritatem dixerunt: unde per conductionem hujusmodi malefactorum, juratores assisarum, juratorum recognitionum, et inquisitionum illarum, præ timore dictorum malefactorum et horum minarum, sæpius veritatem dicere seu dictos malefactores indictare minime aussi fuerunt, et sunt: Et etiam ad inquirendum de illis qui hujusmodi munera dederunt et dant: et quantum et quibus: et qui hujusmodi munera receperunt et recipiunt: et a quibus, et qualiter, et quo modo: et qui hujusmodi malefactores in sua malitia fovent, nutriunt, et manutenent in comitatibus prædictis: Et etiam de illis, qui, ratione potestatis et dominii sui, aliquos in eorum protectionem et advocationem pro suo dando susceperunt, et adhuc suscipiunt: Et de illis qui pecuniam ab aliquo, per graves minas ei factas, malitiose extorserunt: Et ad felonias et transgressiones illas audiendas et terminandas secundum legem et consuetudinem regni nostri, et juxta formam ordinationis per nos et consilium nostrum super hoc factæ, et vobis in parliamento nostro liberatæ: Et etiam ad omnes felonias et transgressiones, de quibus inquisitiones coram dilectis et fidelibus nostris, Henrico de Cobeham, Thoma Paynel, Hugone de Sancto Philiberto, et Johanne Randolf, in prædictis comitatibus Wiltes’ et Suthamtoniæ factæ sunt, et per vos, si necesse fuerit, faciendæ, audiendas et terminandas in forma prædicta:” etc.

“Regarding the named transgressions to be heard and settled throughout the kingdom.—To our selected and loyal subjects, William Martyn, Henry Spigurnell, William de Knovill, Roger de Bellafago, and Thomas de la Hyde, greetings.—Because many offenders and disruptors of our peace are committing murders, thefts, arsons, and various other damages both day and night, wandering and moving in the woods, parks, and other various places, both within and outside the liberties, in the counties of Cornwall, Devon, Somerset, Dorset, Herefordshire, Worcester, Shropshire, Staffordshire, Wiltshire, and Southampton,[384] and are being harbored there, posing a significant danger to both people passing through those areas and those residing there, as well as showing contempt for us and clearly violating our peace: From their incursions, worse evils could easily occur than before, unless a remedy is applied quickly: We, wanting to address their malice in this matter and to prevent such damages and dangers, have assigned you as our Justices: To inquire, through the oath of both knights and other honest and lawful men from the aforementioned counties, both within and outside the liberties, by whom the truth of these matters may be better known, who those offenders are, and their knowingly harboring accomplices, and those providing force and aid, or procuring and commanding these transgressions to occur: And also to inquire about those who have made or are making agreements for their services with the offenders and disruptors of our peace, and who have hired them and continue to hire them to beat, wound, mistreat, and kill many from our kingdom, at fairs, markets, and other locations in said counties, out of enmity, jealousy, malice, and also because they have been positioned in assizes, sworn in recognitions, and made inquiries regarding felonies, and have spoken the truth: hence, through the hiring of such offenders, jurors of the assizes, jurors of the recognitions, and those inquiries, often out of fear of said offenders and their threats, have been unable to speak the truth or to indict those offenders: And also to inquire about those who have given and give such bribes: and how much and to whom: and who have received and are receiving such bribes: and from whom, and how, and in what manner: and who are fostering, nurturing, and supporting those offenders in their malice in the aforementioned counties: And also about those who, by reason of their power and authority, have taken anyone into their protection and advocacy for what they give, and still accept: And about those who maliciously extorted money from someone through severe threats made to him: And to hear and settle those felonies and transgressions according to the law and custom of our kingdom, and according to the form of the ordinance made by us and our council on this matter, and given to you in our parliament: And also regarding all felonies and transgressions for which inquiries have been made before our beloved and loyal subjects, Henry de Cobeham, Thomas Paynel, Hugh de Santo Philiberto, and John Randolf, in the aforementioned counties of Wiltshire and Southampton, to be heard and settled in the aforementioned manner, if necessary:” etc.

[385]

P. 235, l. 6, escolage, answers probably to a low Latin word excollectionem.

P. 237. A Song against the Retinues of the Great People.—Half of this song is written in the original in short lines, and the other half in long lines, to suit the convenience of the MS. It contains numerous popular words and phrases, the meaning of which it is now very difficult to ascertain.

P. 237. A Song Against the Followers of Prominent Individuals.—Half of this song is written in the original in short lines, and the other half in long lines, to suit the convenience of the MS. It contains numerous popular words and phrases, the meaning of which it is now very difficult to ascertain.

P. 242, l. 9, Le rei de Fraunce.—Edward seems to have long cherished the design of embarking in a new crusade, which had been strongly advocated by the Pope, but he had been hindered by his continued wars and embarrassments, which the writer of the song attributes to the intrigues of the King of France.

P. 243, l. 13, A Peiters à l’Apostoile.—Pope Clement the Fifth, who was constantly in hostilities with his Italian subjects, and little more than a dependent on France, resided a great part of his pontificate at Poitiers.

P. 245, ll. 5, 6, Si Aristotle ... e Virgile.—Aristotle and Virgil were names in great repute in the popular literature of the middle ages, and were the subject of much legend and romance.

P. 246. Elegy on the Death of Edward I.—This song had been already printed in Percy’s Reliques of Ancient English Poetry.

P. 246. Elegy for the Death of Edward I.—This song had been already printed in Percy’s Reliques of Ancient English Poetry.

P. 253. On the King’s Breaking his Confirmation of Magna Charta.—This curious poem is reprinted from an interesting little volume of early poetry, edited and printed privately by David Laing, Esq. and W. B. D. D. Turnbull, Esq. under the title of “Owain Miles, and other Inedited Fragments of Ancient English Poetry.” 8vo. Edinburgh, 1837.

P. 253. On the King's Revocation of His Confirmation of the Magna Carta.—This curious poem is reprinted from an interesting little volume of early poetry, edited and printed privately by David Laing, Esq. and W. B. D. D. Turnbull, Esq. under the title of “Owain Miles, and other Inedited Fragments of Ancient English Poetry.” 8vo. Edinburgh, 1837.

—— l. 7, the feire.—Probably the fair of St. Bartholomew.

—— l. 7, the fair.—Likely the St. Bartholomew's fair.

P. 254, l. 5, Of .iiij. wise-men.—This was a very popular story, and found its way into the celebrated Gesta Romanorum. It also occurs frequently in a separate and different form in manuscripts of the fourteenth and fifteenth centuries. The sentences of the wise men were popular sayings independent of the tale, and are sometimes found separately. They varied at different periods, both as they are found separately, and as they are given in the different recensions of the story. It would be a curious and interesting work to collect together such popular political proverbs in chronological order. I have met with this story in a MS. in the British Museum contemporary with the present song, in which, if I remember right, both the sayings and the explanations of them are given in full both in English and Latin, but I have unfortunately mislaid[386] my reference to it. The following is taken from MS. Reg. 5 A. VI. fol. 83 r^o, of the end of the 14th or beginning of the 15th cent. A more modern copy, with rather larger commentary, will be found in MS. Harl. No. 206, fol. 38, v^o.

“Legitur quendam Regem quondam fuisse qui habuit 4^or Philosophos in regno suo. In quo regno multæ plagæ, multa infortunia, et multi defectus fiebant in populis. Rex autem videns se ipsum nullo peccato mortali vulneratum, mirabatur valde, et diligenter inquirebat a prædictis 4^or Philosophis qua de causa hæc infortunia magis agebantur in populis in tempore suo quam in tempore prædecessorum suorum.

“There's a story about a king who once had four philosophers in his kingdom. In this kingdom, many afflictions, numerous misfortunes, and many shortcomings were happening among the people. The king, seeing that he himself was not harmed by any mortal sin, was greatly amazed and diligently asked the aforementioned four philosophers why these misfortunes were affecting the people more during his reign than in the times of his predecessors.”

“Primus Philosophus dixit, Miȝt is riȝt; Unde illud Ysaiæ, 69, Conversum est retrorsum judicium, et justitia longe stetit; corruit in platea veritas, et æquitas non potuit ingredi. Liȝt is nyȝt; unde Ewang., Væ homini illi per quem scandalum venit! Per eum scandalum venit qui alios malo exemplo corrumpit. Dominus in Levetico dixit: Time, inquit, Dominum Deum tuum, ut vivere possit frater tuus apud te; hoc est, ut sic vivas quod frater tuus per tuum exemplum vitam possit habere non mortem. Fiȝt is fliȝt; unde Augustinus: Bene agere et illicita non prohibere consensus erroris est. Gregorius: Facientis proculdubio culpam habet qui quod potest corrigere negligit emendare.

"Primus Philosophus said, What is right; Hence that from Isaiah, 69, Justice has turned back, and righteousness stands far off; truth has stumbled in the street, and equity cannot enter. What is light is night; hence the Gospel, Woe to the man through whom the offense comes! Through him comes the offense who corrupts others by bad example. The Lord in Leviticus said: Fear, he said, the Lord your God, so that your brother may live with you; that is, live in such a way that your brother may have life through your example, not death. What is fit is flight; hence Augustine: To do good and not to prohibit the unlawful is to consent to error. Gregory: Without a doubt, he has the fault who neglects to correct what he can."

“Secundus Philosophus dixit, One is too; unde Ewang.: Omne regnum in se divisum desolabitur. Ambrosius: Sicut sine via nullus pervenit quo tendit, sic sine caritate, quæ dicta est via, non ambulare possunt homines, sed errare. Frend is foo; hoc potest intelligi quando homines et præcipue potentes veram pacem vel justitiam aut Dei ecclesiam strangulant, quibus principaliter propter Deum militare deberent. Weele is woo; Gregorius: Qui bona mundi diligit, velit nolit timori et dolori bene succumbit. Seneca: Avarus nisi dum moritur nichil bene facit.

“Secundus Philosophus said, One is too; hence the Gospel: Any kingdom divided against itself will be desolate. Ambrose: Just as no one reaches their destination without a way, in the same way, without love, which is called the way, people cannot walk but instead wander. Frend is foo; this can be understood when people, especially those in power, strangle true peace or justice or God's church, which they should primarily defend for God's sake. Weele is woo; Gregory: Whoever loves the things of this world, whether they want to or not, succumbs to fear and pain. Seneca: The greedy person, unless they are dying, does nothing good.”

“Tertius Philosophus dixit, Lust has leve; unde Paulus: Si secundum carnem vixeritis, moriemini. Jeronimus: Qui post carnem ambulant, in ventrem et libidinem proni, quasi irrationalia jumenta reputantur. Thef is refe; unde Jeremias: Væ qui ædificant domum suam non in justitia! Robertus Lincolniensis: Væ illis qui dicunt, faciamus mala, ut veniant bona, quorum damnatio justa est! Pride has slef; unde in Ps.: Irritaverunt eum in adinventionibus suis, et multiplicata est in eis ruina. David autem dixit: Non habitabit in medio domus meæ qui facit superbiam.

“Tertius Philosophus said, Lust has leve; hence Paul: If you live according to the flesh, you will die. Jerome: Those who walk according to the flesh, leaning toward the belly and lust, are considered like irrational beasts. Thef is refe; hence Jeremiah: Woe to those who build their house not in righteousness! Robert of Lincoln: Woe to those who say, let us do evil so that good may come from it, whose condemnation is just! Pride has slef; hence in the Psalms: They provoked him with their inventions, and ruin increased among them. David also said: He who commits pride shall not dwell in the midst of my house.”

[387]

“Quartus Philosophus dixit, Wille is red; unde per Psalmistam dicitur: Noluit intelligere ut bene aget. Prover. 12: Via stulti recta in oculis ejus; qui autem sapiens est audit consilium. Wytte is qued; unde P.: Erit enim tempus cum sanam doctrinam non sustinebunt. Augus.: Juventuti malorum hominum venenum est quidquid virtus præcipit, esca vero quidquid diabolus suggerit. Good is ded; unde in psalmo: Universa vanitas omnis homo vivens, i. vivens secundum hominem, non secundum Deum. Augus.: Sicut mors corporalis separat animum a corpore, ita peccatum mortale animam a vera vita, quæ est Deus.”

“Quartus Philosophus said, Will is red; hence it is said through the Psalmist: He didn't want to understand so that he would do well. Prover. 12: The way of the fool is right in his own eyes; but the wise listens to advice. Wit is dead; hence P.: For there will come a time when they will not endure sound doctrine. Augus.: The youth of bad men is poison for whatever virtue prescribes, while whatever the devil suggests is food. Good is dead; hence in the psalm: All is vanity of all living men, i.e., living according to man, not according to God. Augus.: Just as physical death separates the soul from the body, so mortal sin separates the soul from true life, which is God.”

In the following, which is taken from the common printed Gesta Romanorum, cap. 144, the English is translated.

In the following, which is taken from the commonly printed Gesta Romanorum, cap. 144, the English is translated.

“Fertur de quodam Rege cujus regnum in tam subitam devenit mutationem, quod bonum in malum, verum in falsum, forte in debile, justum in injustum est mutatum. Quam mutationem Rex admirans, a quattuor Philosophis sapientissimis causam hujus quæsivit; qui, inquam, Philosophi post sanam deliberationem ad quattuor portas civitates pergentes quilibet eorum tres causas ibi scripsit. Primus scripsit, Potentia est justitia, ideo terra sine lege; dies est nox, ideo terra sine via; fuga est in pugna, ideo regnum sine honore. Secundus scripsit, Unum est duo, ideo regnum sine veritate; amicus est inimicus, ideo regnum sine fidelitate; malum est bonum, ideo terra sine pietate. Tertius scripsit, Ratio habet licentiam, ideo regnum sine nomine; fur est præpositus, ideo regnum sine pecunia; corabola vult esse aquila, ideo nulla discretio in patria. Quartus scripsit, Voluntas est consiliarius, ideo terra male disponitur; denarius dat sententiam, ideo terra male regitur; Deus est mortuus, ideo totum regnum peccatoribus est repletum.”

“There's a story about a king whose kingdom underwent such a sudden change that good became bad, truth became falsehood, strength became weakness, and justice became injustice. Amazed by this transformation, the king asked four of the wisest philosophers for the cause of this shift. After careful consideration, each philosopher wrote down three reasons as they headed toward the city's four gates. The first wrote, 'Power is justice, therefore the land is lawless; day is night, so the land has no path; fleeing is now fighting, hence the kingdom lacks honor.' The second wrote, 'One is two, so the kingdom is without truth; a friend is an enemy, which means the kingdom is without loyalty; evil is good, thus the land is lacking in piety.' The third wrote, 'Reason has license, therefore the kingdom is without a name; a thief is in charge, so the kingdom is without money; a mouse wants to be an eagle, hence there is no discernment in the country.' The fourth wrote, 'Will is a counselor, therefore the land is poorly managed; money speaks its opinion, so the land is poorly ruled; God is dead, so the entire kingdom is filled with sinners.'”

In the moralisation, these sentences are applied to the time in which it was written. In the English Gesta Romanorum (edited by Sir Frederick Madden for the Roxburghe Club in 1838, and which it is to be regretted is not published in a popular form), p. 397, we have the following version of the story.

In the moralization, these sentences are related to the time when it was written. In the English Gesta Romanorum (edited by Sir Frederick Madden for the Roxburghe Club in 1838, and unfortunately, it has not been published in a more accessible form), p. 397, we find the following version of the story.

“This is redde in the Cronycles of Rome, that in the tyme of Antynyane the Emperour, in the citie of Rome befille a grete pestilence of men and bestes, and grete hungre in alle the empire. The comons risene agayne her lordes, and agayne her Emperour. The Emperour desirede to wete the cause of the tribulacions and diseases, and disposede hym for to putte a remedie agayne the[388] foresaide disease. He callede to hym .iiij. wise Philisophers, for to shew hym the cause of the grete vengeaunce; of the whiche Philisophers the first saide thus, ‘Gifte is domesman, and Gile is chapman; the grete holde no lawe, and servauntes have none awe.’ The seconde saide, ‘Witte is turnede to trechery, and love into lechery; the holy day into glotonye, and gentrie into vilanie.’ The thirde saide, ‘Wise men are but scornede, and wedowes be sore yernede; grete men are but glosede, and smale men borne downe and myslovede.’ The fourthe saide, ‘Lordes wexen blynde, and kynnesmen ben unkynde; dethe out of mynde, and trewthe may no man fynde.’”

“This is recorded in the Chronicles of Rome, that during the time of Emperor Antoninus, a great plague struck the city of Rome, affecting both people and animals, and there was severe famine throughout the empire. The common people rose up against their lords and against their Emperor. The Emperor wanted to know the cause of the suffering and diseases, and he prepared to find a remedy against the [388] aforementioned disease. He called upon four wise philosophers to reveal the cause of the great misfortune; the first said, ‘Gift is a judge, and greed is a merchant; the powerful observe no laws, and servants have no respect.’ The second said, ‘Wisdom has turned to treachery, and love into lust; holy days into gluttony, and nobility into disgrace.’ The third said, ‘Wise men are merely mocked, and widows are deeply troubled; the powerful are merely flattering, and the weak are oppressed and unloved.’ The fourth said, ‘Lords grow blind, and kin are unkind; death is forgotten, and truth cannot be found.’”

The sentences in this last version are also found frequently in MSS. in a separate form. An imperfect copy of them will be found in the Reliquiæ Antiquæ, (Pickering, 1839,) p. 58. I have met recently with a much more complete copy, agreeing closely with the sentences in the above tale from the English Gesta, but I have also unfortunately lost the reference to it, and cannot recall it to mind at the present moment. In MS. Cotton. Vespas. E. XII. fol. 100, r^o., of the end of the fourteenth century, is given another Latin version of this story, where the scene is laid at Carthage, the King is Hannibal, and instead of the four wise men we have Virgil, and the sayings are again different from the others. This version is important both for the history of the story, and for its connexion with the fable of the legendary Virgilius.

The sentences in this last version are also commonly found in manuscripts in a separate form. An imperfect copy of them can be found in the Reliquiæ Antiquæ, (Pickering, 1839,) p. 58. Recently, I came across a much more complete copy that closely matches the sentences in the above story from the English Gesta, but unfortunately, I've lost the reference to it and can’t recall it at the moment. In MS. Cotton. Vespas. E. XII. fol. 100, r^o., from the end of the fourteenth century, there is another Latin version of this story, where the setting is Carthage, the King is Hannibal, and instead of the four wise men, we have Virgil, with the sayings again differing from the others. This version is significant for both the history of the story and its connection with the fable of the legendary Virgilius.

P. 256, l. 9, god is ded.—It will have been observed in the foregoing note that one of the versions of the story interprets god by Deus;—God is dead,—which is most probably right, and the former editors have very properly given the word with a capital.

P. 258. Songs on the Death of Peter de Gaveston.—Both these songs are parodies upon hymns in the Romish ritual.

P. 258. Songs about the Death of Peter de Gaveston.—Both these songs are parodies upon hymns in the Romish ritual.

P. 260, l. 1, Vult hic comes, et non Petrus, dici.—The favourite was, indeed, extremely angry because people persisted in calling him Peter, and obtained a Royal decree that no one should be permitted to call him otherwise than Earl of Cornwall in future.

P. 262. The Battle of Bannockburn.—The text of this poem is extremely corrupt. It appears, from Mr. Halliwell’s description of the MS., that there is another copy of it at Oxford, MS. Rawl. B. 214. This poem is attributed to Robert Baston, a carmelite, who, according to a popular story, was[389] present at the battle, and was taken prisoner by the Scots. We are told that he was liberated on condition of composing a poem to celebrate the valour of the Scots: the song here printed is of quite a different character.

P. 262, l. 6, dabantur.—Debantur in the MS.

__A_TAG_PLACEHOLDER_0__, l. 6, dabantur.—Debantur in the manuscript.

—— l. 10, præparare.—The MS. has portare, with “p’p’are” written above.

—— l. 10, præparare.—The manuscript has portare, with “p’p’are” written above.

P. 263, l. 9, conflictus.—The MS. had consultus, which is changed into conflictus.

—— l. 10, Comes heu! Gloverniæ.—Gilbert de Clare, son of that Earl of Gloucester who was so active in the Barons’ wars of the reign of Henry III. On his death, at Bannockburn, the title became extinct.

—— l. 10, Comes heu! Gloverniæ.—Gilbert de Clare, the son of the Earl of Gloucester who was very involved in the Barons’ wars during Henry III's reign. After his death at Bannockburn, the title became extinct.

—— l. 17, proditorius vir Bartholomeus.—Perhaps Bartholomew de Badlesmere, who was Steward of the King’s household, and attended the King in these wars.

—— l. 17, traitorous man Bartholomew.—Maybe Bartholomew de Badlesmere, who was the Steward of the King’s household and was with the King in these wars.

P. 264, l. 2, sex seminum.—This word evidently represents the French semaines.

P. 265, l. 2, nimis.—The MS. has nims.

__A_TAG_PLACEHOLDER_0__, l. 2, nims.—The MS. has nims.

—— l. 4, veneficos.—The MS. has venifices.

l. 4, veneficos.—The MS. has venifices.

—— l. 9, multiplica.—In middle-age Latin, the form multiplicus is frequently used for multiplex.

—— l. 9, multiplica.—In Middle Age Latin, the term multiplicus is often used in place of multiplex.

—— l. 14, corruerunt.—The scribe has written sub over the first syllable of this word in the MS., as though he would correct it to subruerunt.

—— l. 14, corruerunt.—The scribe has written sub over the first syllable of this word in the manuscript, as if he intended to correct it to subruerunt.

P. 266, l. 16, horridus.—The MS. has oridus, and just afterwards it seems to have quievit for crevit.

P. 267, l. 4, stirps radice.—The MS. has radix, with ortus written over it; from which it may be conjectured that the original from which the scribe copied had the reading which I have given, and that the word ortus was written over it, or in the margin, to supply the construction—stirps ortus radice Jessæ.

—— l. 12, far....—The MS. has far?.

The MS. has far?

P. 268. The Office of St. Thomas of Lancaster.—Popular heroes and patriots were frequently canonised by the people after their death. Such was the case with Simon de Montfort. See p. 124 of the present volume. A very curious story of this kind will be found in William of Newbury, l. 5, cc. 20, 21. The King, in the present instance, was obliged to issue a proclamation forbidding the worship of Earl Thomas of Lancaster.

[390]

P. 268, l. 2, Thomam Cantuariæ.—All the popular heroes were compared to St. Thomas of Canterbury. We have seen the comparison used in the case of Simon de Montfort, see p. 125 of the present volume.

P. 270, l. 11, pater proles erat regia.—Thomas Plantagenet, Earl of Lancaster, was son of Edmund, younger brother of Edward I.

—— l. 12, matrem ... reginam Navarria.—Blanche, daughter of Robert, Earl of Artois, and widow of Henry, King of Navarre, who was espoused in second marriage to Edmund Plantagenet.

—— l. 12, matrem ... reginam Navarria.—Blanche, the daughter of Robert, Earl of Artois, and widow of Henry, King of Navarre, who married Edmund Plantagenet in her second marriage.

—— l. 16, Benedicti capitur vigilia...., l. 17, die tertia.—After the battle of Boroughbridge (March 15, 1322), the Earl of Lancaster took refuge in a chapel, where he was taken on the 20th, brought to Pontefract on the 21st, tried on the 22nd, and beheaded the same day. The 20th of March was the eve of St. Benet.

—— l. 16, Benedicti capitur vigilia...., l. 17, die tertia.—After the battle of Boroughbridge (March 15, 1322), the Earl of Lancaster sought shelter in a chapel, where he was captured on the 20th, taken to Pontefract on the 21st, tried on the 22nd, and executed the same day. The 20th of March was the eve of St. Benedict.

P. 271, l. 2, Hoylandiæ.—Robert de Hoyland (the father of Thomas de Holand, Earl of Kent, the first husband of Joan, Princess of Wales,) had been sent to collect forces in Lancashire, to assist the Earl of Lancaster, but when he had gotten them together, he deserted the Earl, and went over with them to the King’s party.

—— sudam appears to be an error for some other word.

—— sudam seems to be a mistake for some other word.

P. 273. Peter Langtoft’s Chronicle.—The Cambridge MS. contains only the history of Edward I., which is given as a complete work, with the title, “Ici commence le Brut coment li bon rei Edward gaigna Escotz e Galis.” The Fairfax MS. seems also to have given the same portion of Langtoft’s Chronicle. Since my text was printed, Sir Frederick Madden has kindly given me his transcripts of the English fragments as they stand in the Fairfax MS. No. 24, in the Bodleian Library, at Oxford, and in the Arundel MS. No. 14, in the College of Arms. The numerous variations in these lines, and the frequent recurrence of lines in one MS. which are omitted in another, seem clearly to prove they were fragments of popular songs interwoven into the Chronicle by its writer. I ought to say that, at the time the extracts in the present volume were printed off, it was not in my power to have the sheets collated with the original. It may also be observed, that it has not been thought proper to correct the text by the various readings, but the translation is frequently made from the latter, when the text is evidently wrong.

P. 273. Peter Langtoft's Chronicle.—The Cambridge MS. contains only the history of Edward I., which is given as a complete work, with the title, “Here begins the account of how the good King Edward conquered Scotland and Wales..” The Fairfax MS. seems also to have given the same portion of Langtoft’s Chronicle. Since my text was printed, Sir Frederick Madden has kindly given me his transcripts of the English fragments as they stand in the Fairfax MS. No. 24, in the Bodleian Library, at Oxford, and in the Arundel MS. No. 14, in the College of Arms. The numerous variations in these lines, and the frequent recurrence of lines in one MS. which are omitted in another, seem clearly to prove they were fragments of popular songs interwoven into the Chronicle by its writer. I ought to say that, at the time the extracts in the present volume were printed off, it was not in my power to have the sheets collated with the original. It may also be observed, that it has not been thought proper to correct the text by the various readings, but the translation is frequently made from the latter, when the text is evidently wrong.

[391]

P. 274, l. 15, Celestine la pape.—Pope Celestin the Fifth, who was elected in July, 1294, and abdicated in the December following.

P. 275, l. 50, suz Dover.—An account of this attack upon Dover will be found in Matthew of Westminster, p. 424, and in Knighton, col. 2502.

P. 278, l. 75, Thomas de Turbevile.—See, on this affair, Matthew of Westminster, p. 425, Knighton, col. 2502, Hemingford, p. 58.

—— l. 83, Cent lievre de tere.—Robert de Brunne’s version has a hundred pounds of land, i. e. lands of that yearly value.

—— l. 83, Cent lievre de tere.—Robert de Brunne’s version states it has a hundred pounds of land, meaning lands worth that amount each year.

P. 280, l. 106, Le tierz jour.—Robert de Brunne says—

Opon the thrid day, at a toun hamelet,

Opon the third day, at a town hamlet,

Thomas was his pray, as he to mete was set.

Thomas was his prey, as he was meant to be.

—— l. 112, cum traitur est jugé.—Robert of Brunne has given more details of Turbeville’s trial than are found in the original.

—— l. 112, since the matter is judged.—Robert of Brunne has provided more details about Turbeville’s trial than what is found in the original.

P. 282, l. 135, Le counte de Nincole.—Henry de Lacy, Earl of Lincoln and Salisbury.

—— l. 136, Sir Willeam de Vescy.—William de Vescy, Lord of Alnwick, and governor of Scarborough Castle.

—— l. 136, Sir William de Vescy.—William de Vescy, Lord of Alnwick, and governor of Scarborough Castle.

—— l. 153, la male rage.—“Male rage: Faim extraordinaire, enragée; mala rabies.” Roquefort.

—— l. 153, male rage.—“Male rage: Extraordinary hunger, furious; mala rabies.” Roquefort.

—— l. 156, rivelins.—Apparently a kind of rough boots worn by the Scots, so called perhaps on account of their ragged and torn appearance.

—— l. 156, rivelins.—Seems to be a type of rugged boots worn by the Scots, possibly named for their tattered and worn look.

—— la nue nage.—Nage is the Latin nates. The Fairfax and Arundel MS. have here a line or two of the French which is not found in the other copies, with the following fragments of English—

—— the swimming of the clouds.—Swimming is the Latin nates. The Fairfax and Arundel MS. include a line or two of French that isn't found in the other copies, along with the following fragments of English—

(F.) Tprut! Skot riveling,

(F.) Tprut! Skot ripping,

In unseli timing

In bad timing

crope thu out of cage.

crop the out of cage.

(A.) Tprut! Scot riveling,

Tprut! Scot rivaling,

With mikel mistiming

With Mikel miscalculating

crop thu ut of kage.

crop the out of shade.

—— l. 157, Robert de Ros de Werke.—Robert de Ros was an English Baron, but, falling in love with a Scottish lady, he deserted to the Scots, for which his possessions were confiscated. See Hemingford, p. 85.

—— l. 157, Robert de Ros de Werke.—Robert de Ros was an English Baron, but after falling in love with a Scottish woman, he joined the Scots, which led to his properties being taken away. See Hemingford, p. 85.

[392]

P. 284, l. 168, quatre mile.—The English version makes it forty thousand—

In the non tyme felle this cas, that slayn was ilk a man,

In the old days, this case was that each man was killed,

That were in Berwik, fourti thousand and mo.

That were in Berwick, forty thousand and more.

—— l. 170, Richard de Cornewalle.—Holinshed, p. 298, says Sir Richard Cornwall was brother to the Earl of Cornwall. See also Hemingford, p. 91.

—— l. 170, Richard de Cornewalle.—Holinshed, p. 298, states that Sir Richard Cornwall was the brother of the Earl of Cornwall. See also Hemingford, p. 91.

—— l. 171, la sale rouge.—The Red Hall was the factory of the Flemish merchants, who carried on an extensive trade with Berwick.

—— l. 171, la sale rouge.—The Red Hall was the hub for the Flemish merchants who engaged in a large-scale trade with Berwick.

P. 285, l. 175, Willeam de Douglasse.—William Douglas was captain of the garrison of Berwick. See Hemingford, ib.

—— l. 176, Ricard Fresel.—The English has Symoun Freselle.

—— l. 178, li quens de la Merche, Patrik.—Patrick, Earl of Dunbar and March, served in the English army; but his Countess, who was left in the castle of Dunbar, and who hated the English, delivered the castle to the Scots.

—— l. 178, li quens de la Merche, Patrik.—Patrick, Earl of Dunbar and March, served in the English army; however, his Countess, who stayed in the castle of Dunbar and despised the English, handed over the castle to the Scots.

—— l. 180, Gilbert de Umfravile.—Gilbert de Umfraville, Earl of Angus, was one of the Scottish Barons who remained faithful to the English.

—— l. 180, Gilbert de Umfravile.—Gilbert de Umfraville, Earl of Angus, was one of the Scottish barons who stayed loyal to the English.

P. 286, l. 194, Piket him, etc.—The Fairfax MS. has only four lines of this song:—

Piket him and diket him,

Pik him and dik him,

in skorn seiden he;

in scorn he said;

Nu piketh he it and diketh it,

his owen for to be.

his own for to be.

In the Arundel MS. it stands thus:—

In the Arundel MS, it reads like this:—

Pikit him and dikit him,

Poke him and hit him,

in hoker seiden he;

Nu pikes he it and dikes it,

his owen for to be.

his own for to be.

Skiterende Scottes

Skittering Scots

Hodere in their hottes,

Hodere in their hot tubs,

nevere thei ne the;

Rigth if I rede,

Right if I read,

Thei tumbled in Twede,

They tumbled in Twede.

that woned bi the se.

that wandered by the sea.

Robert of Brunne gives the fragment as follows, with six additional lines:—

Robert of Brunne provides the fragment like this, along with six extra lines:—

Now dos Edward dike Berwik brode and long,

Now does Edward dike Berwick wide and long,

Als they bad him pike, and scorned him in ther song.

As they begged him to leave, and mocked him in their song.

[393]

Pikit him and dikit him

Poke him and tap him

on scorne said he,

on scorn said he,

He pikes and dikes

He fences and channels

in length as him likes

as long as he likes

how best it may be.

how best it can be.

And thou has for thi pikyng

And you have for your picking

Mykille ille likyng,

My cool liking,

the sothe is to se.

the sothe is to see.

Without any lesyng

Without any leasing

Alle is thi hething

Alle is this heating

fallen opon the,

fallen upon the,

For scatred er thi Scottis,

For scattered or the Scottish,

And hodred in ther hottes,

And huddled in their hats,

never thei ne the.

never there, never here.

Right als I rede,

Right as I read,

Thei tombled in Tuede,

They tumbled on Tuesday,

that woned bi the se.

that lived by the sea.

P. 288, l. 227, Otes de Graunt-souns.—Otho had been sent into the East to the aid of the Christians by Edward I., who intended to follow him in person. An account of the loss of Acre, and the escape of the Christians to Cyprus, will be found in Hemingford, pp. 21-28.

P. 289, l. 245, le counte de Warwik e Huge le Despencer.—Guy de Beauchamp, Earl of Warwick, and Hugh Despencer, who was afterwards so famous as the favourite of Edward II.

P. 293, l. 299, On grene, &c.—In Robert of Brunne, these lines stand thus:—

Ther on that grene,

There on that green,

That kynrede kene

That fierce kin

gadred als the gayte.

gathered at the gate.

Right als I wene,

Right as I went,

On som was it sene

On some was it seen

ther the bit bayte.

ther the bit byte.

P. 294, l. 324, sire Corynée.—The fabulous hero who was said to have killed the giant Gogmagog.

P. 295, l. 338, The fote folke, etc.—Robert of Brunne gives these lines as[394] follows, with an introduction of his own, in which he says distinctly that they were rhymes which the English made on the Scots:—

¶ The Scottis had no grace,

¶ The Scots had no grace,

To spede in ther space,

To speed in their space,

for to mend ther misse,

to fix their mistake,

Thei filed ther face,

They filed their case,

That died in that place;

That died there;

the Inglis rymed this.

the Inglis rhymed this.

Oure fote folk

Our people

Put tham in the polk,

Put them in the park,

and nakned ther nages,

and named their names,

Bi no way

By no means

Herd I never say

of prester pages,

Purses to pike,

Bags to grab,

Robis to rike,

Robis to write,

and in dike tham schonne,

and in like them shiny,

Thou wiffin

You are a noob

Scotte of Abrethin,

kotte is thi honne.

kotte is this one.

In the Fairfax MS. they stand thus:—

In the Fairfax manuscript, they are presented as follows:—

Wel worthe swich a fot folk,

That drof the Skottes in the polk,

and paiede hem here wages.

and paid them here wages.

Bi wode ne bi weye,

Ne herd I nevere seien

I have never seen.

of prestere pages,

of previous pages,

To pullen and to piken

To pull and to pick

The robes of the rike

that in the feld fellen.

that in the field fallen.

Fi! Skot, hu spedde ye thenne?

Fi! Skot, who sped you then?

The devel I you bikenne,

The devil I you bikenne,

that ragged rit in helle!

that ragged writ in hell!

The Arundel MS. gives them thus:—

The Arundel MS. presents them like this:—

Wel worth swich a fote folk,

Wel worth such a foot folk,

That put the Scottes in the polk,

That put the Scots in the spotlight,

and paied tham their wages.

and paid them their wages.

[395]

Bi wode ne bi weie,

Herd I nevere seie

Herd I've never seen

of prestere pages,

of previous pages,

To pulle and to pike

To pull and to pick

The robes of the rike

The robes of the ruler

that in the feld felle.

that in the field fell.

Hou ferd the wreches thenne?

How did the witches fare then?

The devel I them bikenne

The devil I know

that ragged sit in helle.

that ragged sit in hell.

In my transcript of the Cambridge MS. I had written wages in the third line, but, thinking it might be an error of my own, I ventured to change it to nages, in conformity with the readings of the other MSS. I have no doubt that nages, the French nages (see before, p. 283, l. 156, and the note), the Latin nates, is the right word. The other reading of the line was perhaps substituted by some one who did not understand the word.

P. 298, l. 380, For Scottes, etc.—Robert of Brunne agrees with the present text, in this song. In the Fairfax and Arundel MSS. it stands thus:—

(F.) For skiterande Skottes

For Crazy Scots

Tell I for sottes,

Tell I for sots,

of wrenches unwarre.

of unmarked wrenches.

Hem to wrothere hele

Hem to gather here

Dintes to dele

Dintes to delete

driven to Dunbarre.

drove to Dunbarre.

(A.) Skiterende Scottes

Skittering Scots

I telle for sottes,

I tell you for sure,

and wreches unwar.

and wrenches unwound.

Mikel unsele

Mikel unsold

Dintes to dele

Dintes to delete

them drof to Dunbar.

they drove to Dunbar.

P. 300, l. 417, Albanak, the son of Brute, who was said to have first peopled Scotland, and given it the name of Albania.

P. 303, l. 466, For boule, etc.—Robert of Brunne, like the Museum MSS., gives only the first six lines of this fragment.

—— l. 471, hise tabard es tome.—Toom tabard (empty tabard) was a nickname given by the Scots to their King, John Baliol, on account of his little wit. In like manner, we still vulgarly call people who possess very little sense, empty bottles.

—— l. 471, hise tabard es tome.—Toom tabard (empty tabard) was a nickname given by the Scots to their King, John Baliol, because of his limited intelligence. Similarly, we still commonly refer to people who lack common sense as empty bottles.

[396]

P. 304, l. 484, eces; another form of assez.

__A_TAG_PLACEHOLDER_0__, l. 484, eces; another form of assez.

—— l. 486, Henri de Perci aid Galwei.—Henry de Percy, nephew of Warenne, was made keeper of the county of Galloway and the sheriffdom of Ayr.

—— l. 486, Henri de Perci aid Galwei.—Henry de Percy, nephew of Warenne, became the guardian of the county of Galloway and the sheriff of Ayr.

P. 305, l. 504, le eveske de Duram.—The famous Anthony Beck, Bishop of Durham, who, at the head of his knights, attended Edward in all his invasions of Scotland, and commanded one division of the army at the battle of Falkirk.

—— l. 514, Kambynoy.—Robert of Brunne translates this passage as follows:—

—— l. 514, Kambynoy.—Robert of Brunne translates this passage like this:—

Cambinhoy

Beres him coy,

Beres is shy,

that fendes whelp,

that defenseless puppy,

Ther with craft

Their with craft

He has tham raft,

He has them raft,

it may not help.

it might not help.

The Trulle the

Drenge on se,

Dude, check this out,

thei lenge the fendes tueye,

thee challenge the foe's eye,

The hold tham fer,

The hold them for,

And dar no ner

And don't get closer

than Orkeneye.

Andrew is wroth,

Andrew is angry,

The wax him loth,

The wax he loathes,

for ther pride.

for their pride.

He is tham fro,

He is from,

Now salle thei go,

Now they go.

schame to betide.

shame to betide.

Thou scabbed Scotte,

You scabby Scot,

Thi neck, thi hotte,

This neck, this hotte,

the develle it breke,

the devil it broke,

It salle be hard

It will be hard

To here Edward

To Edward here

ageyn the speke.

again the speech.

He salle the ken

He saw the kid

Our lond to bren,

Our land to burn,

and werre begynne

and were beginning

Thou getes no thing,

You get nothing,

Bot thi rivelyng

Bot this thriving

to hang therinne.

to hang there.

[397]

The sete of the Scone

The set of the Scone

Is driven over done,

Is overdone,

to London led;

to London went;

I hard wele telle,

I hardly tell,

That bagelle and belle

That bagel and beauty

be filchid and fled.

be banished and fled.

P. 306, l. 521, Ou il est mort | al mouster.—The Monastery of Hexham, which the Scots had burnt, was dedicated to their patron Saint, St. Andrew. Hemingford remarks, in a similar manner, the impiety of the Scots in burning the church of their patron. This writer, in many parts of his Chronicle, seems to paraphrase and enlarge upon the narrative of Peter Langtoft.

P. 307, l. 550, Deus! cum Merlins.—The Cambridge MS. has Teus, with a great T., by an error of the illuminator. Robert of Brunne, in translating this part of the Chronicle, quotes the original author, Peter Langtoft, as his authority:—

Nou tels Pers, on his maners, a grete selcouth,

He takis witnes, that it soth es, of Merlyn mouth, etc.

He takes witness that it is true, from Merlyn's mouth, etc.

The MS. from which Hearne printed contained a marginal note, “De unione Scotiæ et Angliæ secundum dicta Petri et Bridlingtone,” meaning that Bridlington had something similar in his prophecies. Hearne, not aware that it is Peter Langtoft to whom the writer refers, alters it to Petri de Bridlington; although, if he had referred to Bale, he would have found that Bridlington’s name was John, and not Peter.

The manuscript that Hearne printed included a marginal note, “On the union of Scotland and England according to the sayings of Peter and Bridlington,” indicating that Bridlington mentioned something like this in his prophecies. Hearne, not realizing that the writer was referring to Peter Langtoft, changes it to Peter of Bridlington; however, if he had consulted Bale, he would have discovered that Bridlington’s name was John, not Peter.

P. 309, l. 582, Jon e Thomas ... Cuthbert.—John of Beverley, Thomas of Canterbury, and Cuthbert of Durham. These three saints are elsewhere spoken of in Peter Langtoft as Edward’s especial patrons and aiders.

P. 310, l. 607, Des biens de seint eglise.—See, on this transaction, Matthew of Westminster, p. 428, and Hemingford, p. 107.

P. 311. I suspect that the lines here inclosed in brackets, as not found in the Cambridge MS., were missed by myself in transcribing.

—— l. 613, disime dener.—Robert of Brunne says the twelfth penny.

—— l. 613, disime dener.—Robert of Brunne mentions the twelfth penny.

P. 315, l. 683, jeo crei.—The manner in which the writer here speaks, as well as other expressions in the course of the poem, seem to show that he wrote down the events as they happened.

[398]

P. 316, l. 701, le Sire de Canturbir.—Robert Winchelsey, Archbishop of Canterbury, from 1294 to 1313.

P. 317, l. 709, Li sire de Nichole.—Oliver Sutton, Bishop of Lincoln, who died in the November of 1299.

—— l. 714, L’elyt de Everwyke.—Henry de Newark, who succeeded to the Archbishopric in 1297, and died in 1299.

—— l. 714, L’elyt de Everwyke.—Henry de Newark, who became Archbishop in 1297 and passed away in 1299.

P. 318, l. 720. These English verses are only found in the Cambridge MS.

P. 320, l. 19, Pur treys souz, &c.—Robert of Brunne translates this—

Thei profere a man to bete, for tuo schilynges or thre,

The offer a man to beat, for two shillings or three,

With piked staves grete beten salle he be.

With pointed staffs he shall greatly beat.

We learn from this writer that it was the King who gave them the name of Trailebastons.

P. 321, l. 43, Sire Jon de Meneteft.—He is said to have been incited by his personal hatred of Wallace to seek out and deliver the Scottish Chieftain to his enemies. Robert de Brunne adds something to his original in this place:—

Sir Jon of Menetest sewed William so nehi,

He tok him whan he wend lest, on nyght his leman bi.

He took him when he thought it was safe, at night by his lover.

That was thorght treson of Jak Schort his man,

That was thought to be the treason of Jak Schort, his man,

He was the encheson that Sir Jon so him nam.

He was the reason that Sir Jon named him that.

Jak brother had he slayn, the Waleis that is said,

Jak brother had he slain, the Welsh that is said,

The more Jak was fayn to do William that braid.

The more Jak was eager to do William that favor.

Selcouthly he endis the man that is fals,

Selcouthly he ends the man who is false,

If he trest on his frendes, thei begile him als

If he relies on his friends, they deceive him just the same.

Begiled is William, taken is and bondon.

To Inglond with him thei cam, and led him unto London.

To England with him they came and led him to London.

We may take this occasion of pointing out the impropriety of quoting Robert de Brunne as Peter Langtoft. Mr. Tytler quotes this story of Jack Short upon Langtoft’s authority, which involves two serious errors, first, making Langtoft say what he did not say, and, secondly, giving the story on better authority than that on which it really rests, for, in this respect, Robert de Brunne is certainly inferior to Langtoft.

We can take this opportunity to highlight the mistake of citing Robert de Brunne as Peter Langtoft. Mr. Tytler references this story of Jack Short based on Langtoft’s authority, which contains two major errors: first, it misattributes something to Langtoft that he never said, and second, it presents the story as having stronger authority than it actually does, because in this regard, Robert de Brunne is definitely not as credible as Langtoft.

P. 323, l. 67, And tus, etc.—Robert of Brunne has six lines of this fragment more than in the French MSS.

It is not to drede,

It's nothing to dread,

Traytour salle spede,

Tray tour room speed,

[399]

als he is worthi,

if he is worthy,

His lif salle he tyne,

His life shall he lose,

And die thorgh pyne,

And die through pain,

withouten merci.

without mercy.

Thus may men here,

Thus may people here,

A ladde for to lere

A ladder for learning

to biggen in pays.

to begin in pays.

It fallis in his iȝe,

It falls in his eye,

That hewes over hie,

That cuts over high,

with the Walays.

P. 326, l. 66, nu.—In the MS. it is written n^ou. Perhaps the o was added by somebody who thought the orthography should be nou.

P. 327, l. 78, serven the chapele.—This last word, which answers to capella in the similar passage in the Song at the end of these notes (p. 401, l. 21), means here, perhaps, a wardrobe.

P. 329, l. 126, amis.—This word is added in the MS. by a later hand than that which wrote the other part.

P. 336, l. 285, turmentours that comen from clerkes plei.—Men who have performed the part of devils, or tormentors, in the miracle plays, which were performed by the clerks.

P. 338, l. 330, Theih pleien wid the hinges silver, and breden wod for wele.—They use the king’s silver for their own pleasures, and produce wood, or tallies, instead of contributing to the prosperity of the people.

P. 341, l. 392, a derthe.—l. 403, eft wele i-nouh.—P. 342, l. 409, another sorwe.—l. 416, another derthe of corn.—Our poem was probably composed in 1321. During the preceding years, the kingdom had been visited repeatedly by dearth and famine. Holinshed remarks in 1316, a great dearth and famine, insomuch that a quarter of wheat sold for forty shillings, and at the same time a murrain among the cattle; in 1317, a “pitiful famine” with a “sore mortalitie of people;” the year 1318 seems to have been free from these visitations, and may have been that in which, according to the poem, there was “eft wele i-nouh;” in 1319, again, a great murrain of cattle; and in the latter end of the following year and in 1321, broke out the “great variaunce betwixt the lords and the Spensers,” which was the cause of so much bloodshed, and which seems to be the “strif” (l. 423) under which the poet represents the people as then labouring.

[400]

P. 342, l. 418, afingred.—For other instances of the use of this form, see a note on “The Tale of the Basyn and the Frere and the Boy.” (Pickering, 1836.)

P. 344, l. 457, paunter.—The true meaning of this word seems to be a trap, or snare. An English prose treatise of counsel for hermits, probably by Hampole (MS. Trin. Coll. Cant. B. 15, 17, of the reign of Edward III.), speaking of the snares laid by the devil to deceive people, observes, “This panter leyeth owre enemy to taken us with, whan we bigynne to haten wikkednesse, and turne us to goodnesse.”

P. 344, l. 457, paunter.—The true meaning of this word seems to be a trap, or snare. An English prose treatise of counsel for hermits, probably by Hampole (MS. Trin. Coll. Cant. B. 15, 17, of the reign of Edward III.), speaking of the snares laid by the devil to deceive people, observes, “This panter lays over our enemy to take us with, when we begin to hate wickedness and turn us to goodness..”

P. 345.—This poem is defective at the end, by the loss of the remainder of the MS., which is imperfect. The following curious Song, which was given me by Mr. Halliwell, bears a remarkable resemblance in some parts to the English poem of the Auchinleck MS. It is taken from a MS. in the University Library, Cambridge, Ee. VI. 29, of the beginning of the fifteenth century, though most, if not all, the articles it contains are compositions of a much earlier date.

Ecce dolet Anglia luctibus imbuta!

Look, England is soaked in grief!

Gens tremit tristitia, sordibus polluta;

The people tremble in sadness, polluted by filth;

Necat pestilentia viros atque bruta.

Kill disease, men, and beasts.

Cur? quia flagitia regnant resoluta.

Cur? Because wickedness prevails resolutely.

Heu! jam totus vertitur mundus in malignum.

Heu! Now the whole world is turning to evil.

Inter gentes quæritur ubi cor benignum.

Christus non recolitur, mortuus per lignum;

Christ is not remembered, dead through the wood;

Ergo plebs perimitur in vindictæ signum.

Pax et patientia penitus orbantur;

Peace and patience were deeply lost;

Amor et justitia domi non morantur;

Amor and justice don't stay at home;

Errores et vitia gentes amplexantur;

People embrace errors and flaws;

Patrum per malitia parvuli necantur.

Parents kill children out of malice.

Pastorum pigritia greges disperguntur;

Pastors' laziness scatters the flocks;

Insontes astutia mercantum falluntur;

Innocent people are tricked by merchants;

Fraus et avaritia sorores junguntur;

Fraud and greed are sisters;

Divitum nequitia pauperes plectuntur.

The rich exploit the poor.

Simonia colitur, Simon Magus vivit;

Simon's cult continues, Simon Magus lives;

Æquitas opprimitur, veritas abivit;

Justice is suppressed, truth has left;

Christi grex dispergitur, lupus insanivit;

The group of Christians is scattered, the wolf has gone mad;

Pestisque diffunditur, agnos deglutivit.

It spreads pestilence, devouring lambs.

Favor non scientia permovet rectores;

Favor non-science moves leaders;

Intrudit potentia servos ob labores,

Intrusive power enslaves through labor,

Et regum clementia quosdam per favores;

Æs et amicitia juvant pervisores.

Friends help supervisors.

[401]

Fortes Christi milites modo recesserunt;

Fortes Christi soldiers just withdrew;

Sathanæ satellites templum subverterunt;

Sathanæ satellites destroyed the temple;

Laceras et debiles oves prodiderunt;

Weak and frail sheep betrayed;

Cuculi degeneres nisis successerunt.

Patres quondam nobiles pestes fugarunt,

Noble fathers once drove away plagues,

Et in fide stabiles languidos sanarunt;

Vita venerabiles signis coruscarunt;

The lives of saints shone.

Actus per laudabiles Christo militarunt.

Acts through worthy Christ will fight.

Tales erunt vestibus asperis vestiti;

Tales will be dressed in rough clothes;

Ut moderni mollibus raro sunt potiti.

Hii præclaris moribus erant insigniti;

They were marked by great character;

Juvenes a sordibus sacris eruditi.

Youth trained in sacred arts.

Heu! nunc mercenarii, nec veri pastores,

Heu! Now the mercenaries, neither true shepherds,

Rectores, vicarii, mutaverunt mores;

Rectors and vicars changed customs;

Ambitu denarii subeunt labores;

Money brings hardship.

Tales operarii merentur mœrores:

Workers deserve their rewards:

Isti pro ciliciis utuntur pellura;

They use skins for coverings;

Farciunt deliciis ventres tota cura;

Indulge in delights with care;

Dant post[ea] spurcitiis se sine mensura;

Dant postea spurcitiis se sine mensura;

Suffulti divitiis vivunt contra jura.

They live in excess against the law.

Dum capella tegitur nobili vestura,

While the chapel is covered in noble attire,

Sponsa Christi rapitur nudata tectura;

Bride of Christ is taken bare;

Vinea destruitur porcorum ursura,

The vineyard is destroyed by pigs.

Et vitis evellitur, carens jam cultura.

Sacerdotes Domini sunt incontinentes;

The Lord's priests are promiscuous;

Actus suo nomini non sunt respondentes;

Actus don't correspond to their names;

Sacra dantes homini forent et docentes;

Sacra would be for both men and teachers;

Sui mores ordini non sunt congruentes.

Sui customs aren't in line with the rules.

Ista super æthera sanguine scribantur,

Write in blood above the ether,

Ut patenti littera sæculis legantur;

Let the open letter be read for ages;

Ignibus cum vetera peccata purgantur,

When old sins are cleansed,

Sua ferant onera jam qui dominantur.

En! amor et caritas regnis refrigescunt;

En! Love and charity cool in kingdoms;

Livor et severitas gentibus ardescunt;

Anger and severity ignite nations;

Cleri plebis veritas et fides tepescunt;

Hinc regni nobilitas et fama quiescunt.

Hinc, the nobility and reputation of the kingdom rest.

Feminæ fragilitas omni caret laude;

Women’s fragility lacks all praise;

Mercantum subtilitas versatur in fraude;

Commercial cleverness revolves around deceit;

Et fratrum dolositas jungit caput caudæ.

Homo, si jam veritas te gubernat, gaude!

Homo, if the truth is guiding you now, rejoice!

Explicit.

Explicit.

[402]

P. 14. Song on the Times.—Giraldus Cambrensis has inserted a copy of this Song in the Speculum Ecclesiæ, MS. Cotton. Tiberius, B. XIII. fol. 126, v^o, and attributes it to the famous Golias, which is commonly supposed to be only a fictitious name for Walter Mapes. This takes away all doubt as to its age, and the explanations given by Flacius Illyricus may be right. There is another copy in a Cottonian MS. of the thirteenth century, Vespas. A. XIX. fol. 59, r^o, where it is entitled De veneranda justitia Romanæ curiæ. In Giraldus, the song commences with the 13th line, Roma mundi caput est, &c. In the other Cotton. MS. it begins as in our text. The variations afforded by these two MSS. are as follow:—P. 14, l. 1, Romanæ reb., C.—6, profluit, C.—9, the first est is omitted in C.—10, Tegunt picem, C.—P. 15, l. 12, ramus in sap., C.—15, trahit enim, G. and C.—17, res et sing., C.—21, In hoc consistorio, G. and C.—27, petunt quando petis, G. and C.—28, eadem et metis, C.—P. 16. The first 16 lines in this page are omitted in Giraldus.—l. 5, nummus, C.—6, rot. placet, totum pl., C.—7, ita pl. ... Romanos, C.—10, obiceret, C.—11, Et sanc., C.—12, transeunt, C.—13, venit parca, C.—15, pro munere, C.—P. 17, l. 1, et ... sit, G. and C. animanti, C.—2, Respondet hæc tibia, G. and C.—6, li mort, C.—7, G. and C. have Porta at the beginning of this line, and Papa in the next. G. omits the words chartula quærit: it ought to be observed that in this MS. the song is written as prose, so that such omissions are easily explained.—8, G. and C. omit the words cursor quærit.—9, omnis quærit, G. si des si quid uni, G. and C.—10, Totum mare salsum est, tota, G. and C. except that the former has salseum for salsum est: see another example of this expression in the present volume, p. 228, l. 19.—11, Des ... des ... addas, G.—l. 12, the extract in Giraldus ends here.—P. 18, l. 4, totum impl., C.—6, habet Pluto, C.—9, dant divitibus, C.

P. 14. Song of the Times.—Giraldus Cambrensis has inserted a copy of this Song in the Speculum Ecclesiæ, MS. Cotton. Tiberius, B. XIII. fol. 126, v^o, and attributes it to the famous Golias, which is commonly supposed to be only a fictitious name for Walter Mapes. This takes away all doubt as to its age, and the explanations given by Flacius Illyricus may be right. There is another copy in a Cottonian MS. of the thirteenth century, Vespas. A. XIX. fol. 59, r^o, where it is entitled De veneranda justitia Romanæ curiæ. In Giraldus, the song commences with the 13th line, Roma mundi caput est, &c. In the other Cotton. MS. it begins as in our text. The variations afforded by these two MSS. are as follow:—P. 14, l. 1, Romanæ reb., C.—6, profluit, C.—9, the first est is omitted in C.—10, Tegunt picem, C.—P. 15, l. 12, ramus in sap., C.—15, trahit enim, G. and C.—17, res et sing., C.—21, In hoc consistorio, G. and C.—27, petunt quando petis, G. and C.—28, eadem et metis, C.—P. 16. The first 16 lines in this page are omitted in Giraldus.—l. 5, nummus, C.—6, rot. placet, totum pl., C.—7, ita pl. ... Romanos, C.—10, obiceret, C.—11, Et sanc., C.—12, transeunt, C.—13, venit parca, C.—15, pro munere, C.—P. 17, l. 1, et ... sit, G. and C. animanti, C.—2, Respondet hæc tibia, G. and C.—6, li mort, C.—7, G. and C. have Porta at the beginning of this line, and Papa in the next. G. omits the words chartula quærit: it ought to be observed that in this MS. the song is written as prose, so that such omissions are easily explained.—8, G. and C. omit the words cursor quærit.—9, omnis quærit, G. si des si quid uni, G. and C.—10, Totum mare salsum est, tota, G. and C. except that the former has salseum for salsum est: see another example of this expression in the present volume, p. 228, l. 19.—11, Des ... des ... addas, G.—l. 12, the extract in Giraldus ends here.—P. 18, l. 4, totum impl., C.—6, habet Pluto, C.—9, dant divitibus, C.

P. 44, l. 3 of Song against the Bishops, read fungar vice cotis, “I will perform the part of a whetstone.”

P. 282, l. 5 of translation, for Edward, read Edmund.

__A_TAG_PLACEHOLDER_0__, l. 5 of translation, for Edward, read Edmund.

[403]

INDEX.

Abel, Sir John, 219.

Acre, 132, 288, 371, 393.

afingred, 400.

Albanac, 300, 395.

Alfred’s Proverbs, extract from, 366.

Almaigne, Richard, King of, 69, 281, 361.

almucium, 355.

Alnwick, 173, 376.

Alphonso, brother to Louis IX., 36, 38.

Alphonso VIII., 367.

Amundisham, Walter, 304.

Angiers, 37.

Angus: see Umfraville.

d’Anjou, Comte, 66.

Arabia, 28, 352.

Aristotle, 245, 385.

Arthur, King, 58, 355.

Artois, Comte, 190.

Athol, Earl of, 223, 381.

averia, 383.

avowerie, 378.

Badlesmere, Bartholomew de, 263, 389.

Bailiffs, conduct of, t. Edward I., 230.

Baliol: see John.

Bannockburn, Song on the battle of, 261.

Barons, objects of the confederate, t. Hen. III., 98.

Bartholomeus, 263.

Baston, Robert, 375, 380, 388.

Battle abbey, 74, 362.

Beaucaire, 38.

Beck, Anthony, bishop of Durham, 305, 396.

Belflour, 233, 383.

Bellofago, Roger de, 383.

Belregard, wood of, 232, 234, 383.

Berkstead, Simon, Bishop of Chichester, 81, 362.

Bertram, 173.

Berwick-on-Tweed, 284, 285, 287, 289, 304.

Berwick, John, 315.

Besile, Sir Matthew or Macy de, 62, 358.

Beverley Abbey, 139, 372.

Bigot, Sir Hugh, 70, 361.

Bigot, Roger, 67, 360.

Bishops of Norwich, Bath, and Winchester, Song on the, 6.
Notes, __A_TAG_PLACEHOLDER_0__.

Bishops, Song against, t. Hen. III., 44.

[404]Black Monks, order of, 141, 372.

Bohun, Humphrey, the younger, 294.

Bois, Thomas de, 219.

Born, Bertrand de, 3.

Boulogne, Comte of, 191.

Boniface VIII. Pope, 193, 379.

Bouaing, 2.

Brennius, 58, 355.

Broinsius, 58.

Bruce, Sir Robert, (King of Scotland,) 215, 223, 285.
Called the “summer King,” __A_TAG_PLACEHOLDER_0__.

Bruges, 188, 379.

Burdon, William, Prior of Blythe, 374.

burel, 381.

Burstwick on Humber, 318.

Bury St. Edmund’s, Parliament at, 310.

Cadoing, 5, 347.

Caen, 5, 347.

Cambini undæ, 181.

Cambinoy, 305, 396.

Cambrai, 282, 288, 318.

Camville, Nichola, 352.

Canons, order of, 140, 372.
secular, __A_TAG_PLACEHOLDER_0__, __A_TAG_PLACEHOLDER_1__.

capucium, 355.

Carcasson, 40.

Carthusian monks, 373.

Carrick, Earl of, 178, 377.

Cato tertius, 10, 349.

Celestine, Pope, 274, 390.

chapele, 399.

Charlemagne, 58, 355.

Charles of France, 223: see Sicily.

Charter of the Peace with England, 360.

Chester, Ranulph Earl of, 24, 351.

Chesterfield, 370.

Cistercians, 373.

Clement V. Pope, 243, 385.

Clifford, Roger, 60, 357.

Comyn, 178, 377.

Consistory Courts, Song on the, t. Edw. I., 155.

Constantine, 58, 355.

Conyng, Peter, 188, 191, 379.

Corbridge, 287, 376.

Corineus, 292, 393.

Cornwall, Sir Richard, 284, 392.

Courtrai, battle of, 187.

Cressingham, Hugh, 304.

Cyprus, 288.

David, Saint, 57.

Dayvile, Sir John, 60, 357.

Despencer, Hugh le, 126, 269, 315, 368, 393.

Devel, Sir Ralph, 191.

Douglas, William, 285, 392.

Dover, 71, 276, 391.

Dunbar, battle of, 166, 213, 374.

Dunbar, 287, 288, 289: see March.

Durham, Bishop of, 305, 396.

Earls, rights of, 97.

Edward, Prince, (Edward I.), 60, 64, 68, 93, 125, 370.

Edward I., Latin poem in praise of, 128.
Songs of his reign, __A_TAG_PLACEHOLDER_0__.
Laments for his death, __A_TAG_PLACEHOLDER_0__, __A_TAG_PLACEHOLDER_1__.
His nickname “Long-shanks,” __A_TAG_PLACEHOLDER_0__.

Edward, Prince of Wales, (Edward II.), 194, 216.

[405]Edward II., Songs of his reign, 241-272, 323-345.

Egueblanche, Peter de, Bishop of Hereford, 61, 357.

Ely, isle of, 130, 370.

encennia, 382.

Eustace, Bishop of Ely, 12, 350.

Eutherium nemus, 181.

Evesham, battle of, 125, 368.

Falkirk, battle of, 176, 376.

Famines in the reign of Edw. II., 338, 399.

Flanders, Count of, 168.

Flemish insurrection in 1302, Song on, 187.
Notes, __A_TAG_PLACEHOLDER_0__.

focaria, 33, 352.

Fraser, Richard, 285, 392.

Fraser, Sir Simon, Song on his execution, 212.
Notes, __A_TAG_PLACEHOLDER_0__.

Friars Minors, Order of, 144, 373.

Frollo, 58.
Account of him, __A_TAG_PLACEHOLDER_0__.

fustum, 377.

Galloway, 304.

Galvaing, 4.

Gaveston, Peter, 253.
Songs about his death, __A_TAG_PLACEHOLDER_0__.
Notes, __A_TAG_PLACEHOLDER_0__.

Gifford, Sir John, 59, 356.

Glanville, Gilbert, Bishop of Rochester, 13, 350.

Glasgow, Bishop of, 214.

Gloucester, 94, 362.

Gloucester, Earl of, 65, 122, 126, 263, 267, 360, 368, 370, 389.

goliard, meaning of, 369.

Golias, 349, 352, 402.

Graham, Sir Patrick, 294.

Grandison, Sir Otho, 288, 393.

Gray, Sir John, 62, 358.

Gray, John, Bishop of Norwich, 348, 349.

Grey Monks, order of, 143, 373.

Groing, 4.

Guienne, 4.

halymote, 374.

Hemingford, the chronicler, paraphrases Peter Langtoft, 397.

Henry III. Songs of his reign, 19-127.

Hexham, 287, 289, 301, 376, 397.

hoblurs, 380.

Hospitallers, 140, 370.

Hoyland, Robert de, 271, 390.

Husbandman, Song of the, t. Edward I., 149.
Notes, __A_TAG_PLACEHOLDER_0__.

James I., King of Aragon, 36, 37, 39, 41.

Joceline, Bishop of Bath and Wells, 10, 349.

John, King, Songs of his reign, 1-18.
Styled Jupiter, __A_TAG_PLACEHOLDER_0__.

John Baliol, King of Scotland, 164, 274, 275, 285, 290, 298, 302.
Verses about his deposition, __A_TAG_PLACEHOLDER_0__.
Nicknamed Toom tabard, __A_TAG_PLACEHOLDER_0__.

Jose, Sir John, 217.

Judges, Song on the venality of, t. Edward I., 224.
Notes, __A_TAG_PLACEHOLDER_0__.

Kambynoy, 305, 396.

Kingly character, popular doctrine of, 363.

Kirkencliff, battle of, 212, 216, 381.

[406]Knoville, William, 233, 283.

Ladies, Song on the, t. Edw. I., 153.

Lancaster, Thomas Earl of, office of, 268, 389, 390.

Lancaster, Edmond Earl of, 282.

Lanercost, 287, 289.

Langley, Sir John, 62, 357.

Langtoft, Peter, extracts from his Chronicle, 273.
Notes, __A_TAG_PLACEHOLDER_0__, etc.

Langton, Archbishop, 6, 348.

Langton, Walter de, 314.

Latimer, Sir William, 63, 358.

Leicester, Simon Earl of, see Montfort.

Lewes, battle of, 68, 361.
Latin poem on, __A_TAG_PLACEHOLDER_0__.

Leyburne, Sir Roger, 60, 62, 357.

Levenax (Lennox), Earl of, 171, 376.

Limoux, 37.

Lincoln, 24, 352.

Lincoln, Henry Earl of, 282, 391.

Lindsey, 319.

London, 23, 130, 276, 280, 300, 307, 320, 322, 370.
Saint Amont at, __A_TAG_PLACEHOLDER_0__, __A_TAG_PLACEHOLDER_1__.
bridge, __A_TAG_PLACEHOLDER_0__, __A_TAG_PLACEHOLDER_1__, __A_TAG_PLACEHOLDER_2__, __A_TAG_PLACEHOLDER_3__.
Affordable, __A_TAG_PLACEHOLDER_0__.
Newgate, __A_TAG_PLACEHOLDER_0__.
the Tower, __A_TAG_PLACEHOLDER_0__, __A_TAG_PLACEHOLDER_1__, __A_TAG_PLACEHOLDER_2__, __A_TAG_PLACEHOLDER_3__.

Louis the Dauphin, 4, 23, 351.

Louis IX., 36, 42, 63, 64.

Lundi, Richard, 171, 376.

lyard, 361.

Lyndsay, Sir John, 217.

Maine, Sir John of, 2.

Mainerus, the scribe of Canterbury, his account of himself and his family, 354.

male rage, 391.

Mapes, Walter, 14, 349, 350, 373, 402.

Mar, Earl of, 287.

March, Patrick Earl of, 285, 287, 289, 392.

Margaret, Queen, 178, 377.

Martin, Sir William, 233, 383.

Mauger Bishop of Worcester, 12, 350.

Mauleon, Savary de, 1, 2, 3, 347.

Melors, romance of, 356.

Menteith, Earl of, 387.

Menteith, Sir John, 321, 398.

Merlin, 57, 64, 307, 309.

Montfort, Guy, 126, 368.

Montfort, Sir Henry, 126, 368.

Montfort, Sir Hugh, 70.

Montfort, Sir Peter, 60.

Montfort, Simon, 61, 66, 70, 75-91, 123.
The Lament of, __A_TAG_PLACEHOLDER_0__, __A_TAG_PLACEHOLDER_1__, __A_TAG_PLACEHOLDER_2__.

Montpellier, 40.

Mountain, Old Man of the, 132, 371.

Mountsorrell, 24, 351.

Morham, see Norham.

Morley, 173.

Multon, Sir Thomas, 217, 381.

nages, 391, 395.

Nego, the Song of, t. Edward I., 210.

Newark, Henry, Archbishop elect of York, 317, 398.

Newcastle-on-Tyne, 283.

Newminster, 174.

Norfolk, 59.

Norfolk, Roger Bigod, Earl of, 123, 364.

Norham, Sir Hubert, 218, 381.

Northampton, 74, 361.

Northumberland, 173, 292.

[407]Nottingham, 24, 352.

d’Orange, Guillaume, 347.

Order of Fair-Ease, Song of the, 137.
Notes, __A_TAG_PLACEHOLDER_0__.

Ovid, 180.

Oxford, 83.

Paris, 67, 276, 277, 280.

Parliament at St. Edmund’s Bury, 310.

paunter, 400.

Percy, Henry, 304.

Philippe-Auguste, King, 4.

Philip, King, 190, 193, 274, 281, 310, 315.

Poitiers, 243, 384.

Poitou, 4.

Political Proverbs, 385-388.

Preachers, Order of, 146, 373.

Red Hall, at Berwick, 284, 392.

Retinues, Song on great, t. Edward I., 237.
Notes, __A_TAG_PLACEHOLDER_0__.

ribald, meaning of, 369.

Richard I., King, 4, 58, 128, 347, 355.

Rion, 278.

Rishanger, William, 121, 368.

rivelins, 391.

Robert, Richard, Gilbert, and Geoffrey, four brothers, 49.

Robert, Bishop of Salisbury, 13, 350.

Robertsbridge, 75, 362.

Rolls, containing songs and poems, 356.

Rome, 15-18, 324;
pope of, __A_TAG_PLACEHOLDER_0__, __A_TAG_PLACEHOLDER_1__.

Ros, Robert de, 283, 391.

Ross, Earl of, 287.

de Rovenac, Bertrand, 36.

de Rupibus, Peter, Bishop of Winchester, 10, 349.

Sabina, 28, 352.

St. Andrew’s, Bishop of, 214, 299.

St. Denis, 68.

de St. Paul, Sir Jacques, 189.

St. Thomas of Canterbury, 125, 268, 390.

Sandwich, Sir Ralph, 219, 381.

Savoy, Sir Amy de, 288.

Scholastic studies, Song against, t. Edward I., 206.
Notes, __A_TAG_PLACEHOLDER_0__.

Scone, abbot of, 214:
royal seat of __A_TAG_PLACEHOLDER_0__.

Scottish wars, Song on, t. Edward I., 160.
Notes, __A_TAG_PLACEHOLDER_0__.

Sempringham abbey, 138, 371.

Sheriffs, conduct of, t. Edward I., 228.

Short, Jack, 398.

Sicily, Charles King of, 131, 370.

Silence, the Order of, 144, 373.

Simony, Song on, t. Edward II., 323.

Somervile, 173.

Somnours, 157.

Spigurnel, Henry, 233, 383.

Stirling, 217, 262, 318, 376.

Surrey, Earl of: see Warenne.

Sutton, Oliver, Bishop of Lincoln, 317, 398.

Syria, 40.

Syward, Sir Richard, 290, 291, 293.

Tailors, Song on the, t. Hen. III., 51.

Tallies of the King’s purveyors, 184, 377, 399.

Thouars, 1.

Tiebald, 4.

Tindale, 287.

[408]Touraine, 4.

Toulouse, Comte de, 38.

Tours, 37.

tprot Scot, 223, 381.

Traillebaston, Song of, t. Edward I., 231.
Notes, __A_TAG_PLACEHOLDER_0__.
Langtoft’s account of, __A_TAG_PLACEHOLDER_0__, __A_TAG_PLACEHOLDER_1__.

Trent, the river, 169, 376.

Troy, 180.

trutannus, whence truant, 376.

tu-brugge, 381.

Tunis, 131, 370.

Turbevile, Thomas, 278-281, 391.

turmentours, in the miracle plays, 399.

Tyeis, meaning of the word, 355.

Umfraville, Gilbert, 178, 285, 377, 392.

de Valence, Sir Aymer, 216, 387.

Vescy, Sir William de, 173, 282, 391.

Virgil, and legends of him, 245, 385, 388.

viro, its meaning, 371.

Wallace, William, 170, 173, 174, 376.
Execution of, __A_TAG_PLACEHOLDER_0__, __A_TAG_PLACEHOLDER_1__, __A_TAG_PLACEHOLDER_2__, __A_TAG_PLACEHOLDER_3__, __A_TAG_PLACEHOLDER_4__.

Wallingford, honour of, 69, 361.

Wanton, Simon de, Bishop of Norwich, 62, 357.

Warenne, John Earl of, 59, 70, 168, 289, 304, 319, 356, 361, 376.

Warwick, Earl of, 289, 393.

Welsh, Song of the, t. Hen. III., 54.
Their chaos, __A_TAG_PLACEHOLDER_0__.

Westminster, 253.
Abbey, __A_TAG_PLACEHOLDER_0__.

White Monks, 373.

Winchelsea, Archbishop, 311, 316, 398.

Winchester, Earl of, 65, 360.

Windsor, 69, 361.

Wise-men, legend of the Four, 385-388.

Wool, custom on, 377.

Wyta, Thomas de, 132, 371.

THE END.

London: J. B. Nichols and Son, Printers, 25, Parliament Street.

London: J. B. Nichols and Son, Printers, 25 Parliament Street.

TRANSCRIBER’S NOTE

NOTE FROM THE TRANSCRIBER

Obvious punctuation errors have been corrected after careful comparison with similar occurrences within the text and consultation of external sources.

Obvious punctuation errors have been fixed after closely comparing similar instances in the text and checking with outside sources.

Except for those changes noted below, all misspellings in the text, and inconsistent or archaic usage, have been retained (for example, participater; agreable; Eduardus; indited).

Except for the changes listed below, all misspellings in the text and inconsistent or outdated usage have been kept (for example, participater; agreable; Eduardus; indited).

In the Table of Contents:—
Pg xviii: a final entry ‘INDEX 403’ has been added.

In the songs:—
Pg 89: line number ‘250’ replaced by ‘350’.
Pg 271: ‘dolose desiandatur’ replaced by ‘dolose defiandatur’.

In the translations:—
Pg 78: ‘pride and and cruelty’ replaced by ‘pride and cruelty’.
Pg 131: ‘with the Sicilans’ replaced by ‘with the Sicilians’.
Pg 133: ‘is of no but right’ (a word is missing) replaced by ‘is of no use; but right’.
Pg 140: ‘the brethen must’ replaced by ‘the brethren must’.
Pg 156: ‘all who sits there’ replaced by ‘all who sit there’.
Pg 158: ‘then so fall’ replaced by ‘than so fall’.
Pg 215: ‘come no nothing’ replaced by ‘come to nothing’.

In the abstracts and glossaries:—
Pg 160: ‘have apparenty been’ replaced by ‘have apparently been’.
Pg 336: ‘292. mot-hall’ replaced by ‘292. mot-halle’.
Pg 344: ‘wrong.—868’ replaced by ‘wrong.—468’.

In the Notes:—
Pg 349: ‘P. 1, l. 14’ replaced by ‘P. 8, l. 14’.
Pg 349: ‘—— 15’ replaced by ‘—— l. 15’.
Pg 351: ‘totum pl.,—7’ replaced by ‘totum pl., Fl.—7’ (the missing source reference assumed to be Fl.).
Pg 371: ‘wintered at Trapeni’ replaced by ‘wintered at Trapani’.
Pg 376: ‘P. 169,’ replaced by ‘P. 169, l. 1,’ (missing line number inserted).
Pg 376: ‘—— l. 186,’ replaced by ‘P. 174, l. 186,’ (missing page number inserted).
Pg 380: ‘The MS. has p̃p̃e’. The original text has one large tilde spanning ‘pp’
Pg 389: ‘The MS. has far?’. The original text has an unusual symbol, similar to but not a ? Unicode code points for these may come in the future from the Medieval Unicode Font Initiative (MUFI).

In the Index:—
Robert: ‘Geffrey’ replaced by ‘Geoffrey’,
tu-brigge: replaced by ‘tu-brugge’.
Entries Canons and London had sub-entries starting with ——. These sub-entries have been indented by two spaces instead, for consistency.

Download ePUB

If you like this ebook, consider a donation!

THE Political Songs England.

COUNCIL

PREFACE.

POLITICAL SONGS.

SONG ON THE SIEGE OF THOUARS.

A SIRVENTE ON KING JOHN.

SONG ON THE BISHOPS.

SONG ON THE TIMES.

THE TAKING OF LINCOLN.

SONG ON THE CORRUPTIONS OF THE TIME.

A SIRVENTE AGAINST KING HENRY.

A SIRVENTE AGAINST KING HENRY.

THE SONG OF THE CHURCH.

A SONG AGAINST THE BISHOPS.

A SONG ON THE TIMES.

SONG UPON THE TAILORS.

THE SONG OF THE WELSH.

THE SONG OF THE BARONS.

SONG OF THE PEACE WITH ENGLAND.

SONG AGAINST THE KING OF ALMAIGNE.

THE BATTLE OF LEWES.

SONG UPON THE DIVISIONS AMONG THE BARONS.

THE LAMENT OF SIMON DE MONTFORT.

THE PRAISE OF THE YOUNG EDWARD.

A SONG ON THE TIMES.

THE ORDER OF FAIR-EASE.

SONG OF THE HUSBANDMAN.

AGAINST THE PRIDE OF THE LADIES.

A SATYRE ON THE CONSISTORY COURTS.

SONG ON THE SCOTTISH WARS.

ON THE DEPOSITION OF BALIOL.

SONG AGAINST THE KING’S TAXES.

SONG ON THE FLEMISH INSURRECTION.

A SONG ON THE TIMES.

SONG AGAINST THE SCHOLASTIC STUDIES.

THE SONG OF “NEGO.”

SONG ON THE EXECUTION OF SIR SIMON FRASER.

SONG ON THE VENALITY OF THE JUDGES.

THE OUTLAW’S SONG OF TRAILLEBASTON.

A SONG AGAINST THE RETINUES OF THE GREAT PEOPLE.

LAMENT ON THE DEATH OF EDWARD I.

ELEGY ON THE DEATH OF EDWARD I.

SONG ON THE TIMES.

ON THE KING’S BREAKING HIS CONFIRMATION OF MAGNA CHARTA.

SONGS ON THE DEATH OF PETER DE GAVESTON.

THE BATTLE OF BANNOCKBURN.

THE OFFICE OF ST. THOMAS OF LANCASTER.

EDWARD THE FIRST’S WAR WITH SCOTLAND IN 1294.

THE TRAILEBASTONS, AND EXECUTION OF WALLACE.

POEM ON THE EVIL TIMES OF EDWARD II.

THE

Political Songs

England.