Vices and Virtues

Vices and Virtues

Manuscript
London, British Library, Stowe 34 (2) C13a1 (3) λ

Edition
Holthausen, F. ed. Vices and Virtues Being A Soul's Confession of its Sins with Reason's Description of the Virtues: A Middle-English Dialogue of About 1200 A.D EETS o.s. 89. London: Oxford University Press, 1888.

Text and Translation

[The Beginning of the MS is lost]

æni mann mai don.
any man can do.

Alle hie bieð forsakene on godes awene muðe,
All they are refused in God's own mouth,

ðe ðus seið:
which thus says:

Vade prius reconciliari fratri tuo
Vade prius reconciliari fratri tuo [Matthew 5: 24]

Ga arst and seihtle wið ðine broðer.
God first and be reconciled with your brother.

Nis me nan ofrende swa lief swa godes luue and alre mannes.
Is not [to] me no offering so dear as God's love and [of] all men.

Of Sorinesse
About Sorrow

Giet is an oðer derne senne
Again is another secret sin

ðe me and maniʒe oðre saule hafð beswiken.
which me and many other souls has deceived.

Hie hatte tristicia, þat is, sarinesse.
She is called tristicia, that is sorrow.

Þes is an of ðe heued-sennes,
This is one of the cardinal sins,

ðeih hie dierne bie.
although she secret be.

Hie is icleped sarinesse,
She is called sorrow,

tristicia mortem operante,
sorrow death working, [2 Corinthians 7:10]

sarinesse deað wurchende,
sorrow death working,

forðan hire ofþingþ of alle gode
because [to] her regrets of all good

ðe aʒunnen bieð for godes luue te donne.
which begun are for God's love to do.

Ðes awerʒede gast,
This cursed spirit,

hie makeð ðane religiuse man,
she makes the religious ma,

ðe alle woreld-þing for godes luue hafð forlaten,
who all worldly things for God's love has abandoned,

sari and drieri and heui on godes workes,
sorrowful and dreary and heavy in God's works,

and ofte doð ofþenchen
and often cause [to] regret

þat he æure swo haueð idon.
that he ever so has done.

Alswo he deð þo men ðe sennen habbeð forhaten te laten,
As he does the man who sins have promised to abandon,

and swa h[i]e doð iec ðo menn
and as they do also the men

ðe habbeð gode behaten god te donne,
who have [to] God promised good to do,

oðer halʒe to sechen, oðer to fasten,
either saints to seek, or to fast,

oðer sum oðer god te donne.
or some other good to do.

On alle wise he fandeð
In all wise he tries

hu he muʒe gode weorkes letten,
how he can good works hinder

oððe mid ofðanche and mid sarinesse
or with displeasure and with sorrow

and 'unbleðeliche' hes don [don].
and unjoyfully them do make.

Of Asolknesse. Vnlust
About Sloth Listlessness.

Ðies swikele senne haueð ʒiet ane suster,
This deceptive sin has yet one sister,

ðe is icleped accidia,
which is called accidia,

ðad is, asolkenesse,
that is sloth,

ðe me haueð ðurh mire ʒemeleaste maniʒe siðes beswiken.
which me has through my negligence many times deceived.

Hie me haueð imaked heuy and slaw on godes weorkes ðurh idelnesse;
She me has made heavy and slow in God's works through idleness;

hie me haueð ofte idon eten oðermannes sare swink all un-of-earned.
she me caused often make eat other man's sore toil all unearned.

Ofte hie me haueð idon slæpen
Often she me has caused sleep

ðar ic scolde wakien on godes seruise be daiʒe and be nihte.
where I should be awake in God's service by day and by night.

Swilch hit non oðer bien ne mihte.
Such [as I] it no other be not could.

Ðies awerʒede senne is on of ðe heued-sennes,
This cursed sin is one of the cardinal sins,

and hie beswikð mucheles ðe mare
and she deceives much the more

ðe me of hire litel ʒeme nimþ.
as one of her little heed takes.

Þat is þe ænde of ðessere senne,
That is the end of this sin,

ðat hie wolde ðat man none ʒieme ne name of him seluen,
that she would that man no heed not [should] take of himself,

ac ðat he on slauþhe and on ydelnesse
but that he in sloth and in idleness

his lif ladde anon to his ande-daiʒe,
his life led soon to his end-day,

and ðat he herfore wurðe fordemd into helle pine.
and that he therefore be condemned into hell-torture.

Ðis is soð, neme ʒeme se ðe wile!
This is true, [let] take heed he who will!

Of Modinesse Pride
Of pride

Hierafter cumþ an oðer,
Hereafter comes another,

ðe is i-cleped superbia, þat is, modinesse.
which is called superbia, that is pride.

Hie was anʒinn of alle sennes,
She was beginning of all sins,

and hie brohte ðane brihteste angel
and she brought the brightest angel

fram ðare heuene heinesse
from the heaven's height

niþer into helle depnesse.
down into hell's depth.

Of hire is ʒewriten:
About her is written:

Deus superbis resistit
Deus superbis resistit [1 Peter 5: 5]

Godd wiðstant alle modi mannen.
God resists all proud men.

Forðan hie bieð godes wiðerwinen,
Because they are God's adversaries,

alle ðo ðe willen hem seluen heiʒin.
all those who will themselves exalt.

Godd seið him self ðat hie sculen bien ineðerede.
God says himself that they shall be lowered.

Hierfore ic am neðer and unmihti,
Therefore I am low and powerless,

forðan ic habbe ʒeben prud and modi,
because I have been proud and haughty,

and michel ilaten of me seluen.
and much thought of myself.

Ne ðese wereʒede heaued-senne ic næure ne hatede
Not this cursed cardinal sin I never not hated

ne ne scunede swa swa ic scolde,
nor shunned as I should,

ac ofte ich dede ðurh hire ðat ðe godd nolde.
but often I did through her what God would not.

Wa me ðas!
Woe [to] me this!

Ðies ilche modinesse,
This same pride,

ðeih hie habbe hlot and dale mang alle oðre sennes,
although she have lot and part among all other sins,

naðelæs hie haueð ane,
nevertheless she has one,

ðe is hire swiðe neih and swiðe hersum,
which is [to] her very near and very obedient,

ðe me haueð swiðe ofte beswiken,
which me has very often deceived,

þat is, Vana Gloria, idel wulder oðer idel ʒelp.
that is, Vana Gloria, vain glory or vain boasting.

Ðies dieð ðe manne ðe ðurh hire is beswiken
This makes the man who through her is deceived

ðat he twifealdeð his senne;
that he doubles his sin;

alswo ðe man ðe haueð islaʒe anne mann aʒeanes godes forbode,
as the man who has slain one man against God's commandment,

ðanne ʒelpð he ðat he is wel iwreken of his unwine;
then boasts he that he is well avenged on his enemy;

oðer ʒif he hafð beswiken an maiden,
or if he has deceived a maiden,

oðer an riche lafdi ðe is bewe[dd]ed,
or a rich lady who is wedded,

ða'r'of he lat ðe bett of him seluen,
thereby he thinks the better of himself,

and swa he wurð beswiken.
and so he becomes deceived.

Forðan he næur[e] ðis ne beweop'?',
Because he never this not wept,

ac ʒet ðar to more he ecð ðat is,
but still thereto more he adds that is,

ʒif he for his sennes farð ut of lande halʒen te seken,
if he for his sins goes out of land saints to seek,

oðer he michel fast,
or he greatly fasts,

oðer almesse doð,
or alms do,

ðat he ofte biʒelpð,
that he often boasts,

oðer on swilche wise hes dieð,
or in such wise them does,

ðat he herienge ðarof hafð
that he praise thereon has

and swa hes forliest.
and so them loses.

Ðarof seið ðat godspell:
Thereof says the Gospel:

Receperunt mercedem suam,
Receperunt mercedem suam, [Matthew 6:2]

Hie habbeð inumen here lean.
They have taken their reward.

Ðat bieð alle ðe ani god doð,
Those are all those any good do,

and ðarof herienge luuieð.
and thereof praise love.

Ðencheð herof ʒe ðe doð ʒewer god teforen mannen!
Think hereof you who do your good before men!

Sume oðre forlæteþ ðe world
Some other leaves the world

and nimeð ðe cloðes of religiun,
and takes the clothes of religious [order],

and sone hem seluen healdeð for hali,
and soon themselves hold as holy,

and unwurð healdeþ of oðre,
and unworthy hold of others,

ðe neure ʒiete [bieteð] here aʒene sennen
who never yet repent their own sins

mid eadmodnesse ne mid soðre berewsinge.
with humility nor with true repentance.

Sume læted wel of hem seluen,
Some think well of themselves,

ʒif hie bieð of heiʒe kenne,
if they are of high race,

oðer ʒif he bie of heiʒe menstre,
or if he be of high office,

oðer ʒif he hafð sum hei obedience,
or if he has some high command,

oðer ʒif menn of ðe world hes healdeð for hali menn;
or if men of the world them hold as holy men;

hie forʒiteð to swiðe hem seluen wiðinnen,
they forget too greatly themselves within,

and harkieð to ðe idele werkes wið-uten.
and hearken to the idel works without.

Her-of ic am becnawe me self
Hereof I am conscious myself

ðat ðie[s] iwerʒede gast me hafð idon,
that this cursed spirit me had done,

ðat ic am swiðe forʒelt aʒeanes mine laferde god almihtin.
that I am greatly sinned against my Lord God Almighty.

[The Following Comment is Written at the Top of the Page.]

Hic deberet poni inuidia,
quam uidetur obliuisci hec anima in sua confessione.
Nith nere nohutt te forʒeten,
quia sapientia et inuidia diaboli,
mors intrauit in orbem terre, et cetera.

Of vnbuhsumnesse
About disobedience

Giet ic habbe muchel misdon ðurh ane oðre senne
Again I have much misdone through another sin

þe is ʒecleped ino-bediencia, þat is, unhersumnesse.
which is called inobedientia, that is disobedience.

Alswa ðe angel was ʒedriuen ut of heuene riche for modinesse,
As the angel was driven out of heavenly kingdom for pride,

swa was Adam, ure forme fader, ut of paradise for ðessere unhersumnesse.
as was Adam, our first father, out of Paradise for his disobedience.

For hire he ðolede deað,
For her he suffered death,

and seððen all mankenn,
and afterwards all mankind,

and ðe pine of helle ma ðanne fif ðusend wintre,
and the torture of hell more than five thousand [of] years,

al hwat Crist him liesde wið hersumnesse.
until Christ him released with obedience.

Alle ðe ðis isieð, and radeð, oðer ʒehiereð,
All who this see, and read, or hear,

i bidde and warni,
I beg and warn,

for ðe luue of gode and for ʒuer lieue saule,
for the love of God and for your dear soul,

þat ʒie hatien and scunien,
that you hate and shun,

ouer alle þing, ðes awerʒhede senne.
above all things, this cursed sin.

For hire we sculen alle deað þolien,
For her we shall all death suffer,

alswo habben idon ðe te-foren us wæren.
as have done who before us were.

Hie is kæie of alle oðre sennes;
She is key of all other sins;

non senne ne mai bien idon bute ðurh unhersumnesse.
no sin not can be done except through disobedience.

Alswo diepliche hafð godd us forboden alle heaued-sennes,
So deeply has God us forbidden all cardinal sins,

swo he dede Adame ðe treu of paradise,
as he did Adam the tree of Paradise,

aiðer ðurh ðare ealde laʒwe and iec ðurh ðare n[i]ewe.
either through the Old Law and also through the New.

Hwat do ic, wrecche saule,
What do I, wretched soul,

ðe am forgilt ðurh unhersumnesse,
who am sinned through disobedience,

forði ðat ic wrecche saule naure hersum ne habbe ibien,
because I wretched soul never obedient not have been,

ne gode, ne mine gastliche faderes, ne min cristendom,
nor God, nor my spiritual fathers, nor my Christianity,

ne obedience nauer ʒiete wel ne h[i]eld?
nor obedience never yet well held?

Ac bidde we alle ure lauerd Crist,
But let us pray all our Lord Christ,

ðe was hersum his fader anon to ðe ðeaðe,
who was obedience [to] his father even to the death,

þat, alswo we forlieseð ðis scorte lif ðurh unhersumnesse,
that, as we lose this short life through disobedience,

ðat he us ʒiue mihte ðat we moten him bien hersum
that he us give power that we may him be obedient

on alle gode woerkes anaon to ðe deaðe,
in all good works even to the death,

and swa cumeð forð in to ðe eche liue
and so comes forth into the eternal life

ðe he hafð us behoten ðurh his mildce.
which he has us promised through his mercy.

Of oðe[s] sueriingge
About Swearing Oaths

Giet hier is mare of ðe eueles kennes sade,
Again here is more of the evil kind of seed,

ðe me hafð ofte idon godes aʒwene name forsweren and ec his halʒen,
which me had often caused God's own name forswear and also his saints',

and a manies kennes me seluen to weriʒen,
and in many kind myself to curse,

oðer sume of mine friende ðe ic halp to sweriʒen,
or one of my friends which I helped to swear,

and on swilche wise wende helpen unc baðe,
and in such wise thought [to] help us both,

and brohte unc baðe in to muchele harme.
and brought us both into great harm.

Þis ic dede aʒean godes bebode, ðe seið:
This I did against God's commandment, which says:

Nolite iurare, neque per celum neque per terram,
Nolite jurare, neque per caelum, neque per terram, [James 5:12]

Ne sweriʒeð, naiðer ne be heuene ne be ierðe,
Not swear, neither by heaven nor by earth,

ne bie nan oðer ðing, bute ia, ia, næi, nai.
nor by no other thing, except yes, yes, no, no.

Al þat we more sweriʒeð,
All that we more swear,

swo it is euel and senne.
so it is even and sin.

Sume weneð bien sacleas of ðessere senne,
Some think be guiltless of this sin,

forðan ðe me nett hem to ðan aðe.
because one compels them to the oath.

Þeih me niede me to ðan aðe,
Although one compels me to the oath,

me ne net me noht te forsweriʒen,
one not compels me not forswear,

ac soð te seggen of ðan ðe ic am bicleped.
but truth to say about what I am accused.

ʒif ic ware riht cristeneman,
if I were right Christian,

ic wolde bliðelicor þoliʒen ðas lichames deað,
I would more gladly suffer this body's death,

ðanne ic wolde ðe wrecchede saule sa rewliche acwellan.
than I would the wretched soul so piteously kill.

Of lesinge
About lying

Oft ic habbe beuclen an oðer senne,
Often I have committed another sin,

fram ðat ic cuða speken,
since I could speak,

ʒiet to ðese daiʒe,
yet to this day,

ðat is mendatium be name,
that is mendatium by name,

ðat is, leasinge,
that is lying,

ðe all Adames ofspring hafð be-smiten,
which all Adam's offspring has polluted,

ðe speken cuðen oðer mihten,
who speak could or might,

wið-uten Crist ane,
except Christ alone,

ðe is mid rihte icleped soðh,
who his rightly called Truth,

and sæinte Marie, his moder.
and Saint Mary, his mother.

Ðe selue dieuel is icleped mid rihte fader of leasinge,
The same devil is called rightly father of lying

ða ða he sade:
when he said:

Ero similis altissimo,
Ero similis altissimo, [Isaiah 14:14]

Ic scal bien ʒelich ðan heisten.
I shall be like the highest.

Ðis was ðe forme leasinge ðe æure was ʒefunde.
This was the first lying which ever was found.

ðar ðu luʒe, ðu lease dieuel,
there you lied, you false devil,

and swa ðu diest ʒiet,
and as you do yet,

of al ðat tu aure behatst.
about all that you ever promise.

Ðu me þencst wel to wreiʒen to-fore gode for ðessere senne;
You me think well to accuse before God for this sin;

ac ic wreiʒe me nu te-fore gode and teforen alle his halʒen,
but I accuse myself now before God and before all his saints,

and te forsake and alle ðine leasinges.
and you forsake and all your lying.

Nis nan ðing mare aʒeanes Criste,
Is not nothing more against Christ,

ðe is icleped soð,
who is called Truth,

ðanne is leasinge.
than in lying.

Bie war se ðe wile!
[Let] be ware he who will!

Of heuele baftespache
About evil backbiting

Detractio hatte an oðer senne,
Detractio is called another sin,

ðe reaueð godes luue of mannes hierte,
which deprives God's love from man's heart,

ðat is, euel bafte-spache.
that is, evil backbiting.

Hie me haueð ofte ʒemaked forʒielt aʒeanes godes forbode,
She me has often made sinned against God's prohibition,

ðe me forbett alle euele spaches,
which me forbids all evil speeches,

and ðus me undernemð:
and thus me reproves:

Sedens adversus fratrem tuum loquebaris
Sedens adversus fratrem tuum loquebaris [Psalm 49: 20]

Ðu sate, he seið, aʒeanes ðine broðer,
You sat, he says, against your brother,

ðe ælche dai baðe clepieð to me,
who each day both cried to me,

ðe am ʒure fader, and seggeð:
who am your father sand say:

pater noster.
Pater Noster.

Aʒeanes him ðu spake god,
Against him you spoke God,

bafte him euele, þat he it ne herde.
behind him evil, that he it not heard.

Ðus ðu dedest, and ic was stille;
Thus you did, and I was still;

and forði ðu wendest þat ic ðe ware ilich,
and therefore you thought that I you were like,

þat hit likede me swa swa hit dede ðe.
that it pleased me as it did you.

Ac ðu scalt stonden tefore me a domesdaiʒe,
But you shall stand before me in Judgment-Day,

and teforen all mankenne,
and before all mankind,

ðar ic ðe scal undernemen mid ða ilche wordes
where I you shall reprove with the same words

ðe ðu ofte hafst ʒeherd for ðe te warnien, and ðus cweðen:
which you often have heard for you warn, and thus say:

Dilexisti maliciam super benignitatem.
Dilexisti maliciam super benignitatem [Psalm 51:5]

Ðat is: Ðu luuedest euelnesse mare ðanne godnesse,
That is: You loved evilness more than goodness,

unrihtwisnesse more to spekene ðanne rihtwisnesse;
unrighteousness more to speak than righteousness;

forði ðe scal god almihti forliesen,
Therefore you shall God Almighty destroy,

baðe lichame and saule.
both body and soul.

Ga awei fram me, ðu ʒewereʒede, forð mid te dieule!
Go away from me, you cursed, forth with you devil!

Hwa is ðat nis ofdradd of ðese muchele ðþunresleiʒ
Who is that it not afraid of this great thunderclap

ðe cumþ ut of godes auʒene muðe?
who comes out of God's own mouth?

Nime ʒieme se ðe wile!
[Let] take heed he who will!

Hu michel haht hit is godes forbod te brekene!
How much danger it is God's prohibition to break!

Of swicedome
About Deceit

Giet ich habbe ma vnðeawes beuolen.
Again I have more bad customs committed

Ic habbe beswiken min emcristen
I have deceived my fellow-Christian

mid faire wordes ðe ic to him habbe ʒespeken,
with fair words which I to him have spoken,

and oðerlicor mid weorkes him ʒekydd,
and otherwise with works him revealed,

and uppe mine lahfulnesse ofte him behet,
and upon my honor-word often him promised,

þat ic næure eft him ne ʒelæste.
that I never afterwards him accomplished.

Gif ich at him ani þing bouhte oðer him sealde,
If I from him anything bought or him gave,

æure me was leuere þat ic biʒate and he forlure,
ever [to] me was dearer that I gain and he lose,

ðanne unker chepinge bileafde.
that our bargain [should] be left.

Godd us forbett ðat we ne sculen habbe twifeald wæiʒe ne twifeald imett,
God us forbids that we not shall have twofold weight nor twofold measure,

ac ðat we sculen bliðeliche ʒiuen and leanen,
but that we shall joyfully give and lend

wið-uten erðliche mede,
without earthly reward,

alle ðe niede habbeð
all who need have

and us for his luue besecheð
and us for his love beseeches

of ðan ilche gode ðe he us hafð ilænd.
from the same goods which he us has lent.

Soþ to seggen,
Truth to say,

ic not ʒif ich auerʒete ani ðing dede
I not know if I ever yet anything did

ðat ic nolde habbe sumes kennes lean,
that I would not have some kind [of] reward,

oðer of ðouhtes oðer of wordes oðer of weorkes;
either of thought or of words or of works;

and ʒif ic nadde,
and if I not had,

me ðuhte þat hit nas naht wel betowen,
[to] me seemed that it was not well bestowed,

ðar ic hit idon hadde.
where I it done had.

Of werʒhinde
About cursing

Eft we findeð ðat ðe apostel seið:
Again we find that the apostle says:

Maledici regnum dei non possidebunt,
Maledici regnum dei non possidebunt, [1Corinthians 1:9]

ðat bieð: Ða werʒinde menn,
that are: The cursing men,

ðe swa bleðeliche willeð werʒien,
who so joyfully will curse,

þat hie naure on heuenriche wuniʒen ne muʒen,
that they never in heavenly kingdom dwell not can,

forði ðat hie werʒieð godes handiwerc,
because they curse God's handiwork,

ðe he hafð iblesced.
which he had blessed.

Herof ic am sceldi,
Hereof I am guilty,

and wel am becnawe ðat ic ʒewerʒed habbe
and well am conscious that I cursed have

aiðer ʒe hodede ʒe leawede,
either clerics or lay,

sibbe and framde,
relative and stranger,

and mani þing ðe ic werʒi ne scolde.
and many things which I curse not should.

Of vnðolemodnesse
About Impatience

Inpaciencia hatte an oðer senne, þat is, unþolemodnesse.
Impatientia is called another sin, that is impatience.

Hie benemð ðe manne ðe hie ouermai,
She deprives the man whom it overpowers,

ðat he ne mai wealden him seluen
that he not can control himself

ne a þouhtes, ne on wordes, ne on weorkes.
neither in thought, nor in words, nor in works.

Swa hie haueð me idon aure to ofte.
So she has me done ever too often.

Þurh hire ic am forʒelt aʒeanes gode,
Through her I am sinned against God,

ðe me forbisne ʒaf, arst of him seluen,
who me example gave, first of himself,

and seððen mid haliʒe wordes me wissede:
and afterwards with holy words me guided:

Qui te percusserit in maxillam prebe ei et aliam
Qui te percusserit in maxillam prebe ei et alim [Luke 6:29]

Se ðe smit under ða eare,
He you smites under the year,

want to ðat oðer, he sade,
turn to the other, he said,

and do god aʒean euel.
and do good against evil.

Gif he ðe wereʒede, ðu hine blesci.
If he you cursed, you him bless.

Ðis ne dede ic næure;
This not did I never;

ac ʒif min lauerd godd me wolde swingen mid ani swinge,
but if my Lord God me would chastise with any rod,

alswa fader doð his sune,
as father does his son,

ic was ðar aʒean unþolemod,
I was there against impatient,

and aiðer ðohte and ec sæide:
and either thought and said:

Hwi me scolde cumen swilche unʒelimpes?
Why [to] me should come such misfortunes?

Mani oðer was ðe more hafde misdon,
Many other was who more had misdone,

and non unʒelimp ne cam,
and no misfortune not came,

ac hadde alle blisse and reste inowh.
but had all bliss and rest enough.

Forði saide god almihti be me and be mine i-liche:
Therefore said God Almighty about my and about my like:

Et dimisi eos secundum desideria cordis eorum,
Et dimisi eos secundum desideria cordis eorum [Psalm 80:13]

Ich hem let, he seiðs, after here awene wille;
I them let, he says, after their own will;

after ðan ðe here herte leste, ic hem folʒede.
after what their heart lusted, I them followed.

Of aʒen-wille
About self-will

Ðurh ðessere senne ic, unʒesali saule, fel into an oðer senne,
Through this sin I, unhappy soul, fell into another sin,

ðe is icleped propria voluntas, þat is, auʒen-wille.
which is called propria voluntas, that is, self-will.

ʒewiss hafð godd forworpen ðan ilche mann
certainly has God rejected the same man

ðe lat godes wille and his gastliche faderes wille to donne,
who omits God's will and his spiritual father's will to do,

bute he eft ðurh his muchele mildce hes him benime,
unless he again through his great mercy her him take away,

ar ðane he of ðese liue fare.
before he from this life go.

Non scafte ðe is scadwis,
No creature which is rational,

alswo bieð angles and menn,
as are angels and men,

ne aʒeð te hauen here aʒen-will,
not ought to have their self-will,

forðan hie ne bieð, ne ne muʒen bien,
because they not are, nor can be,

naure riht-wise ne gode,
never righteous nor good,

bute hie folʒin godes wille on allt wisen.
unless they follow God's will in all wises.

Forðan we findeð on hali write:
Therefore we find in holy writing:

Se mann ðe wile folʒin his aʒen wille,
The man who will follow his own will,

he is aʒeanes gode,
he is against God,

alswa is ðe mann ðe is aʒeanes ðe kinge
as is the man who is against the king

and wile his curune him benemen.
and will his crown him deprive.

Crist self seið on his godspelle:
Christ himself in his Gospel:

Non ueni facere uoluntatem meam,
Non veni facere voluntatem meam,

Ne cam ic noht te ʒiuen ʒew forbisne of mire aʒene wille to donne,
Not came I not to give you example of my own will to do,

ac i cam forto donne mines fader wille.
but I came in order to do my father's will.

Ða ðe Crist was ʒeboren,
When Christ was born,

ða comen ða aingles of heuene and sunge ðane derewurðe sang,
then came the angels of heaven and sang the precious song,

Gloria in exselsis deo,
Gloria in exselsis deo,

and bodeden sibsumnesse do alle ðo mannen ðe god wille habbeð,
and preached peace to all the men who good will have,

ðat nis non bute ðo ðe godes wille luuieð and folʒið.
that is none but those who God's will love and follow.

Weilawei and walawa,
Weilawei and weilawei,

ðat ic min aʒen iwill swa habbe ifolʒed,
that I my own will so have followed,

ðat im min unʒewill awh aure ma te þoliʒen,
that I am my obstinacy evermore to suffer,

bute godes hali mildse me aliss!
except God's holy mercy me deliver!

Of hunrihtwisnesse
About unrighteousness

Unrihtwisnesse hatte an oðer senne,
Unrighteousness was called another sin,

ðe me haueð aure to longe ʒedweld mid hire swikele unðeawes.
who me has ever too long deceived with her treacherous vices.

Hie is aure aʒean rihtwisnesse,
She is ever against righteousness,

forðan no man ne mai bien ʒeborʒwen,
because no man not can be saved,

bute he bie rihtwis and naht twifeald,
except he be righteous and not twofold,

ne on speches ne on dades.
nor in speech nor in deeds.

Oðer ic habbe ibien ðanne ic habbe me i-sceawed.
Other I have been than I have me shown.

Menn me isieð wiðuten.
Men me see outside.

Ic and mine iliche,
I and my like,

we beoð wiðuten al swa ðe deade man[n]es þruh,
we are outside like the dead man's tomb,

þe is wiðuten ihwited,
which is without whited,

and wið-inne stinkendr and full of wermes.
and within stinking and full of worms.

Swa ic habbe ibien full of euele þohtes.
So I have been full of evil thoughts.

Wa me þas! Mea culpa!
Woe [to] me this! Mea culpa!

Forði ðat ich nabbe ihafd rihte ileaue,
Because I have not had right belief,

ne faste hope, ne soðe luue to ure lauerde gode
nor fast hope, nor true love toward our Lord God

swa swa ic scolde,
as I should,

forði ic haue bien unmihti and unstrong onʒeanes alle þese forenammde sennes.
therefore I have been unmighty and unstrong against all these aforesaid sins.

Ic ne mai rimen ne tellen alle ðo sennes,
I not can count nor tell all the sins,

ne alle ðo unðeawes, ne alle ðo wundren
nor all the vices, nor all the wonders

ðe ich, wrecche senfulle, habbe idon and beuolen,
which I, wretched sinful, have done and committed,

seððen ic arst mihte seneʒin.
after I first could sin.

Ac him ðe hes one wat, almihti god,
But [of] him who them alone knows, Almighty God,

ic bidde are and forʒiu[en]esse.
I beg mercy and forgiveness.

Of ða fif wittes.
Of the five senses

Giet me wreið min herte of ða fif wittes
Again me accuses my heart of the five senses

ðe god me betahte to lokin of mine [w]r[e]cche lichame,
which God me entrusted to look after my wretched body,

þat is, visus, auditus, gustus, odoratus, et tactus,
that is, visus, auditus, gustus, odoratus, et tactus,

þat is, ʒesihthe, ʒeherhþe, smac, and smell, and tactþe.
that is, sight, hearing, taste, and smell, and touch.

Ðas fif wittes, hie tacniþ ða fif gildenene besantes
These five senses, they signify the five golden Bezants

ðe ðe hlauerd betahte his þralle forto biʒeten ðarmide.
which the Lord entrusted his thrall to gain therewith.

Swa dede ðe gode þrall ðe biʒatt oðer fif.
So did the good servant that gained other five.

Forði his hlauerd him sede:
Therefore his lord [to] him said:

Wel ðe, gode ðrall!
Well then, Good servant!

Ouer litel þing ðu ware trewe;
Over little thing you were true;

ouer michel þing ic ðe scal setten.
overr great thing I you shall set.

Ga into ðine lauerdes blisse!
Go into your Lord's bliss!

Þis ne habbe ic nauht ofearned,
This not have I not earned,

ðe no god ne habbe idon mid ðo ilke besantes of ðe fif wittes,
which no good have done with the same Bezants of the five senses,

ac ðurh hem and þurh mine ʒemeleaste
but through them and through my negligence

ic habbe mines lauerdes eihte forloren.
I have my Lord's possession lost.

Alche dai me cumeð sonden on mine þohtes
Each day [to] me come messengers into my thoughts

þat ic scall neuliche cumen te-foren him,
that I shall soon come before him,

and ʒiuen him and-sware,
and give him answer,

hwat ic habbe mid his eihte ʒedon.
what I have with his possession done.

He wile hes habben wel imotet,
He will it have well coined,

and bi rihte waiʒe wel i-waiʒen,
and by right weight well weighted,

and wel imered gold;
and well refined gold;

and bute ich þis habbe,
and but I this have,

ðas daiʒes ðe he after me sant,
these days when he after me sends,

ic scal iheren reuliche tidinge.
I shall hear rueful tidings.

Andswere me nu, þu un-ʒesalie saule,
Answer me now, you unhappy soul,

he wile seggen,
he will say,

hwat hafst ðu swa lange idon on ðare woreld?
what have you so long done on the world?

La[n]gne first ic ðe ʒaf wel to donne
Long period I you gave well to do

ʒif ðu woldest,
if you would,

and litel god ðu hafst biʒeten mid ða fif besantes
and little good you have gotten with the five Bezants

of ðe fif gewittes ðe ic þe betahte.
of the five senses which I you entrusted.

Mo ðanne fif ðusende besantes
More than five thousand Bezants

of gode þohtes, and of gode wordes, and of gode woerkes,
of good thoughts, and of good words, and of good works,

ðu mihtest habben biʒeten, ʒif ðu woldest,
you could have gained, if you would,

on ða lange firste ðe ic ðe ʒaf;
in the long period which I you gave;

ac ðu, earme saule, noldest þenchen of ðine forðsiðe,
but you, wretched soul, would not think of your departure,

þat tu fram ðine li[cham]e scoldest skelie[n],
that you from your body should separate,

and [tefore] me cumen,
and before me come,

and me andswerien of alle ðine dades.
and me answer of all your deeds.

Ðanne [c]lepeð he his pineres,
Then calls he his tormentors,

and hat hem me nemen, [and binden] me,
and orders them take, and bind me,

baðe handen and fiet,
both hands and feet,

and werpen me in ðe uttreste þiesternesse.
and throw me into the uttermost darkness.

Þe inreste þesternesse is in ðare hierte
The inmost darkness is in the heart

ðe ne wile forsceawin
which not will foreshow

hwider he scal ðanne he henen farð.
whither he shall when he hence goes.

Þe uttreste iis se þiesternesse of helle,
The uttermost is the darkness of hell,

ðar naure ʒiete liht ne cam,
where never yet light not came,

bute ðas nihtes ðe Cristes saule ðar inne cam after his ʒekorene.
except those nights which Christ's soul therein came after his chosen.

Ac aure ðar is wop and woninge
But ever there is weeping and waning

for ðare michele hate and unʒemate brene,
for the great heat and immeasurable burning,

and ðar is chiueringe of toðen for ðe unmate chele;
and there is gnashing of teeth for the immeasurable chill;

and ðar is sorwʒe and sarinesse
and there is sorrow and pain

for ðare muchele ortrewnesse
for the great despair

ðe cumþ of ðan ʒeþanke
which comes from the thought

ðe hie naure mo godd ne sculen isien ne nan of his halʒen,
that they never more God nor shall see nor none of his saints,

ne sibbe ne framde ðe iborʒen sculen bien,
nor relative or strangers who saved shall be,

ac aure ma wunien mid ða eifulle dieulen,
but ever more dwell with the awful devils,

ðe bieð swa laðliche and swo grisliche an to lokin,
who are so loathsome and so grisly to look,

ðat ʒif a mann iseiʒe nu anne al swilch
that if a man saw now one all such

alse he is on his ʒekynde,
as he is in his nature,

he scolde sone bien ut of his iwitte,
he should soon be out of his wit,

and ðis þoliʒen aure ma wið-uten ande.
and this suffer ever more without end.

Ne mai ic þenchen, ne mid muðe seggen, ne on boke write,
Not can I think, nor with mouth say, nor in book write,

alle ðo pinen of helle.
all the pains of hell.

Wa hem ðatt hie aure iscapene waren,
Woe [to] them that they ever created were,

ðe ðo pinen of-earniþ!
those who pains deserves!

Vnderstandeþ, alle ðe ðis radeþ oðer ihereð,
Understand, all who this read or hears,

and witt habbeð to understonden,
and wit have to understand,

þe muchele ðolemodnesse of us on ðese liue,
the great forbearance of us in this life,

hv godd us meneʒeð alche dai, and to us seið:
how God us admonishes each day, and to us says:

Conuertimini ad me, et agite penitenciam,
Convertimini ad me, et agite penitenciam,

Wandeð to me, he seið,
Turn to me, he says,

ʒie ðe berð iwant fram me,
you who are turned from me,

ðurh dieules lare,
through devil's teaching,

and nemeð and doð scrift,
and take and do penance,

[all][c]h after ðat his senne is;
each after what his sin is;

and spedeð ʒeu, forðan ʒure ande-dai [nei]hʒeð,
and speed (refl.), because your end-day approaches,

and cumð unʒewares al swa þief be nihte.
and comes unwares as thief at night.

[Fast]eð and wakieð and buʒeð fram euele and doð god,
Fast and wake and turn from evil and do good,

we[p]eð* and wanið, s[i]h[t]eþ and [ʒeor]ne biddeð are and forʒiuenesse,
weep and wail, sigh and eagerly ask mercy and forgiveness,

ða [l]i[tl]e hwile ðe we her w[u]niʒ[i]ð.
little while we here dwell.

For-ð[a]n, bute ʒif ʒe hier (hit) ne of-earniʒeð,
Because, unless you here it not earn,

ne wurþ ʒeu naure milce elleshwar.
not happens you never mercy elsewhere.

Ða ðe nelleð ðese godes hali wordes hlesten ne healden,
Those who will not these God's holy words listen or observe,

harkið hwat se haligast seið ðurh ðe profiete Dauið:
hearken what the Holy Ghost says through the prophet David:

Maledicti qui declinant a mandatis tuis, domine,
Maledicti qui declinant a mandatis tuis, domine,

ʒewerwed bien hie, hauerd,
cursed be they, lord,

alle ðe ðine behode healden nelleð.
all who your commandment observe will not.

Ða ðe ne bieð ofdrad of ðessere eisliche werʒinge,
Those who not are afraid of this awful cursing,

ðe alle [i]hadede allche dai werʒið
who all ordained each day curse

ðar hwile ðe hie singeð godes lofsang at prime,
while they sing God's praise-song at prime,

harkieð an oðer wariʒing
listen to another cursing

ðe cumþ ut of godes awene muþe,
which comes out of God's own mouth,

forðan ðes werʒinge nis bute erres of ðare laczste,
because this cursing is not but earnest [of] the last

ðanne god seið him self mid muchele eiʒe:
when God says himself with great awe:

Discedite a me, maledicti, in ignem eternum,
Discedite a me, maledicti, in ignem eternum,

Gað aweiʒ fram me,
Go away from me,

ʒie iwerʒede of alle hadede hafde,
you cursed of all ordained heads,

into ðan eche fiere,
into the eternal fire,

ʒie ðe nolden mine rad hlesten,
you who would not my advice listen,

ne mine bebode luuien ne healden.
nor my commandment love nor hold.

Witeð awei fram me,
Depart away from me,

forð mid ða dieulen,
forth with the devils,

ðar ʒie naure ma eft me ne ʒesien!
where you never more again me not see!

Alle ðe habbeð Cristes kariteð,
All who have Christ's charity,

ðat is, godes luue and mannes,
that is, God's love and [of] man,

wepeð and wanieð forð mid me,
weep and wail forth with me,

and fondie we te kelien godes wraððe mid teares,
and let us try to cool God's anger with tears,

ðe him bieð swiðe icueme
which [to] him are very pleasing

mid oðre loke of sare birewnesse!
with other sacrifices of sorrowful bitterness!

He hit wat ðe wat alle þing,
He it knows who knows all things.

ðat sare hie me reweð.
that sorely they me pain.

To ʒeu ic clepiʒe iec ðe bieð wuniʒende mid ʒemaneliche hlauerde gode;
To you I cry also who are dwelling with commonly Lord God;

[and] to ure lafdi sainte Marie.
and to our Lady Saint Mary.

Moder of mildc[e, ðe] ic bidde,
Mother of mercy, I you beg,

for ðine muchele mildze,
for the great mercy,

ðat tu me besieke [for]ʒiuenesse of mine sennes to Iesu Criste,
that you me beseech forgiveness of my sins to Jesus Christ,

þine lieue [sune, ðe hafð] mihte te forgiuene alle sennes,
our dear Son, who has power to forive all sins,

for ðare ilke [luue ðe he hafð] to mine ikynde ðe he nam of ðe wið-uten a . . .
for the same love which he has to my kind which he took from you without

ðarof iʒ[i]uen hafð l[ott] and [dale, his flesc] and his bl[od,
thereof given has lot and part his flesh and his blood,

ðurh] hwan ich ilieue fastliche are and mildze to habben,
through which I believe firmly mercy and pity to have,

ʒif ic hit swa wurðliche underfenge,
if I it so worthily received,

swa hit wurðe ware.
as it worthy were.

To alle ðo halʒen ðe hier on liue waren iboren,
To all the saints who here alive were born,

and nu mid ure lauerde gode wuniʒende bieð,
and now with our Lord God dwelling are,

ic clepie and bidde for ðo muchele kariteð ðe is an ʒeu,
I cry and beg through for the great charity which is in you,

ðat ʒie ðenchen an us ðe bieð hier on ðese arme liue,
that you think of us who are here in this wretched life,

ðar ðe wei is slider and we lihtliche tofallen,
where the way is slippery and we easily to fell,

and fele unwines, teforen and baften and on alche side.
and many foes, before and behind and in each side.

We ðankieð gode and herieð after ure mihte,
We thank God and praise after our power,

ðe ʒew haueð of ðessere michele wrecchade ibroltt.
who you has from this great wretchedness brought.

Biddeþ ðat we moten to ʒew cumen,
Pray that we may to you come,

naht for ure earninge, ac for godes muchele mildce and for ʒewer!
not for our deserving, but for God's great mercy and for your!

Al swa soðliche swa he hadde are and mildze of ʒeli,
So truly as he had mercy and pity on you,

and ða giue of ðe hali gaste ʒew sante wiðuten earninge,
and the grace of the Holy Ghost you send without merits,

sa soðliche habbe he are and mildce of us,
so truly have he mercy and pity on us,

ðe bieð his handeweorc al swa ʒie,
who are his handiwork as well as you,

and us unne ðat we moten,
and us grant that we may,

mid ʒeure helpe and mid his hali grace,
with your help and with his holy grace,

swa ðis scorte lif her laden,
so this short life here lead,

ðat we moten forð mid ʒew on blisse wuniʒen,
that we may forth with you in bliss dwell,

and him eure ma luuien and herien on ecnesse. Amen.
and him ever more live and praise in eternity. Amen.

Nv, lieue friend, ðu ðe me, senfulle saule, aweihtest of deaðe,
Now, dear friend, you who me, sinful soul, raised from death,

ðurh godes grace wissedest and warnedest wel te donne,
through God's grace guided and warned well to do,

ʒielde þe godd!
[may] requite you God!

and lardest ðat ic scolde bien icnawe of mine sennes,
and taught that I should be conscious of my sins,

nu ðu hafst iherd mine bemone
now you have heard my bemoaning

þat ich am swa swiðe fortelt:
that I am so greatly guilty:

for ðe luue of gode ic ðe besieche
for the love of God I you beseech

ðat [tu]* me wissi ʒiet,
that you me teach yet,

an hwalche wise ic mihte betst sahtlin wið [min]e halend Criste,
in what wise I could best reconcile with my Savior Christ,

ðe ihc cheas to lauerde ðurh his awene mildce,
whom I chose as Lord through his own mercy,

ʒif ic [sen]fulle are mihte habben on ðese scorte tim[e].
if I sinful mercy could have in this short time.

And [ic] bl[i]ðel[i]che ðine rad wile hlesten,
And I blithely your counsel will listen,

and micheles ðe bliðeliker,
and much the more joyful,

ʒif ðu me ðin uncuðe name woldest kyðen.
if you me your unknown name would reveal.

Hu andswereð Ratio and syeð to þare saule
How answers Reason and says to the soul

Allmihti godd bie ʒeþanked
Almighty God be thanked

ðat tu swa wel understancst ðe seluen!
that you so well understand yourself!

Hec mutacio dextere excelsi,
Hec mutacio dextere excelsi,

Ðies wændinge is iwis ðurh godes swiðere hand.
This turning is certainly through God's right hand.

Nu wu wilt mine name swa ʒiernliche witen,
Now you will my name so eagerly know,

soð ic ðe wile seggen.
truth I you will say.

Ic am an leme of godes anlicnesse
I am a gleam of God's face

ðe was iscapen on ðe, lieue, lieue saule,
who was shaped in you, dear, dear soul,

Racio be name, þat is, scadwisnesse.
Racio by name, that is Reason.

Ic ðe forliet,
I you left,

forðan ðu folʒedest mare ðin aʒen iwill ðanne ðu dedest mine rad.
because you followed more your own will than you did my counsel.

Ða ðe ic wænte fram ðe;
When I went from you;

oa [sic] wente forð mid me ðe ilche gode wille
then went forth with me the same good will

and ðat gode imiend ðe godd hafde iscapen on ðe,
and the good mind which God had shaped in you,

us alle ðrie after his aʒen anlicnesse ðe to helpe.
us all three after his own likeness [for] you as help.

Ða ne mihtest ðu nan god don ne nan of ðe hali mihtes
Then not could you no good do nor none of the holy virtues

ðe godd hadde iscapen ðe to helpen.
which God had shaped you to help.

Alle hie wanten awei fram ðe,
All thye went away from you,

forðan ðe ðu folʒedest ðin aʒene wille
because you followed your own will

and forliete godes auʒene anlicnesse.
and left God's own likeness.

Ðus beswikð ðe deuel maniʒe oðre saules
Thus deceives the devil many other souls

ðe willeð folʒin bleðelicher here lichames wille,
which will follow joyfully their body's will,

ðanne hie willen godes lare liernin oðer folʒin.
than they will God's teaching learn or follow.

Ða ðe werewede gastes iseiʒen ðat ðu naked ware and helpleas,
When the cursed spirits saw that you naked were and helpless,

ða spaken hie hem betwienen and seiden:
then spoke they themselves between and said:

Wuten we fare te ðessere idele saule and amti,
Let us go to this idle soul and empty,

seððen hie hafð forlaten scadwisnesse fram hire,
after she has let reason from her,

and folʒeð hire flesches wille.
and follows her flesh's will.

All hie wile ðat we willeð.
All she desires what he desires.

Healde we forð mid hire aʒeanes alle ðe hali mihtes
Let us hold forth with her own all the holy virtues

ðe æure winneð aʒeanes us!'
who ever strive against us!'

Seððen comen to ðe ða werʒede gastes
Afterwards came to you the cursed spirits

of giuernesse, of drunkenesse, of galnesse, of ʒitsinge,
of greed, of drunkenness, of lechery, of covetousness,

and manie oðre, alles to fele,
and many others, all too many,

and þe habbeð iwelt after here aʒene wille on here þewdome æure to longe.
and they have ruled after their own will in their servitude ever too long.

Nu ðurh godes grace þu hes hafst forsaken,
Now through God's grace you them have forsaken,

nu is þe michel nied
now is [to] you great need

þat ðu understande mid scarpe witte hwat hie bien, þese mihtes,
that you understand with sharp with what they are, these virtues,

ðe ðie muʒen scilden fram ðese ʒewerʒede gastes,
which they can shield from the cursed spirits,

and mid godes fultume and mid here
and with God's help and with theirs

ðe muʒen bringen ham to ðin earde,
you can bring home to your country,

ðar ðu to gescapen wore.
where you created were

And ðat wite ðu to soþe,
And that know you for truth,

wið-uten hem ne cumst ðu ðar naure!
without them not come you there never!

Ðis understandeþ auer to feawe saules,
This understand ever too few souls,

and for ði hie bieð ofte bireaued of maniʒe gode,
and therefore they often deprived of many good,

and at ten ænde ofte beswiken.
and at the end often deceived.

Of rihte ʒeleaue
About Right Faith

An hali mihte is icleped fides recta, þat is, rihte ʒeleaue.
One holy virtue is called fides recta, that is, right belief.

Hie is anginn of alle cristendome,
She is beginning of all Christianity,

hie mai michele eadinesse of-earnin at ure lauerde gode,
she can great blessedness earn from our Lord God,

forðan ðe hie iliefð ðat hie næure niseih.
because she believes that she never saw.

Forði sade Crist:
Therefore said Christ:

Eadi bieð ða menn ðe on me belieuen and næure me ne seiʒen!
Blessed are the men who in me believe and never me not saw!

Ðis hali mihte ðe dieð ilieuen
This holy virtue you causes believe

ðat fader and sune and hali gast is an soþ almihti godd
that Father and Son and Holy Ghost is one true Almighty God

on þrie hades inammned,
in three persons named,

and an annesse ʒewurðed forð mid ðare hali ðrinnesse.
and in unity honored forth with the Holy Trinity.

Ðu scalt ilieuen þat þe fader is un-akenned,
You shall believe that the Father is unborn,

ðe sune of ðe fader akenned,
the Son from the Father born,

alswa his wisedom, on heuene wið-uten moder,
as his wisdom, in heaven without mother,

and on ierðe wið-uten fader.
and on earth without father.

Þe hali gast, he cumþ forþ of hem bam,
The Holy Ghost, he comes forth from them both,

alswa here beire luue.
as their both's love.

Ðese ðrie bieþ emliche on ielde and on wisdome,
These three are equal in age and in wisdom,

and on godnesse and on strengþe,
and in goodness and in strength,

and on alles kennes wisen after here goddcundnesse.
and in all kind [of] wises after their divinity.

Ðis ic ilieue.
This I believe.

Ðies an soð godd,
This one true God,

he is wiðuten anginne on him seluen,
he is without beginning in himself,

and þeih he is anginn of alle ðing ðe iscapene bieð.
and nevertheless he is beginning of all things which created are.

Swa muchel he luuede mannkynn,
So much he loved mankind,

þat he his awene sune sænte,
that he his own Son sent,

ðe nam ure ʒekynde on saule and on lichame wið-uten sennen,
who took our nature in soul and in body wihout sins,

and is baðe soð godd and soð mann.
and is both true God and true man.

Ðese manniscnesse he nam
This humanity he took

alswo he ðe was godes wisdom,
as he who was God's wisdom,

swiðe selcuðliche of sainte Marie ðe hali maiden, ðurh ðe hali gaste.
very wonderfully from Saint Mary the Holy Virgin through the Holy Ghost.

Ðurh his mannisnesse he þolede deað,
Through his humanity he suffered death,

and ðurh his goddcundnesse he aras of deaðe,
and through his divinity he arose from death,

and steih into heuene,
and ascended into heaven,

and sitt on his fader swiðre,
and sits in his father's right,

ðanen he cumþ a domesdai al mann-kenn to demen.
whence he comes on Judgment-Day all mankind to judge.

Qui bona egerunt ibunt in uitam eternam,
Qui bona egerunt ibunt in vitam eternam,

qui uero mala in ignem eternum.
qui vero male in ignem eternum.

Ðanne sculen hi alle ðe god habbeð idon to ðan eche liue,
Then shall they all who good have done to the eternal life,

and þo ðe euele habbeð idon and naht ibett,
and those who evil have done and not atoned,

he sculen into ðan eche fiere.
they shall into the eternal fire.

Gif ðu wilt bien siker of echeli rihte ileaue,
If you will be sure of eternal right belief,

ðane sei ðu forð mid seinte Petre:
then say you forth with Saint Peter:

Tu es Christus, filius dei uiui,
Tu es Christus, filius dei vivi,

and harke hwat he him andswarede:
and hearken what he him answered:

Beatus es, Simon Bariona,
Beatus es, Simon Bariona,

Eadi art þu,
Blessed are you,

forðan ðe ðis ne tahte ðe non eorðlic mann,
because this not taught you no earthly man,

þat ic am Crist, godes liuiendes sune;
that I am Christ, God's living Son;

ac min fader on heuene hit openede into þine herte.
but my father in heaven it opened into your heart.

And uppe þese stane ðe ðu hier hafst ʒenamd, Crist, godes sune,
And upon this stone which you here have named, Christ, God's Son,

ich wille araren mine cherche,
I will rear my church,

ðat alle ðe aure ðis belieueð þat tu ʒeliefst,
that all who ever this believe that you believe,

hie sculen bien mine lemen, and ich here heaued.
they shall be my limbs, and I their head.

And swa we sculen bien an lichame and an cherche,
And so we shall be one body and one church,

et porte inferi non preualebunt aduersus eam,
et portae inferi non praevalebunt adversus eam,

Ðo ʒaten of helle ne muʒen hauen none strengþe aʒean ðessere ileaue.
The gates of hell not can have no strength against this belief.

Ða ʒaten of helle, ðat bieð ðo heuedsennes fulliwis,
The gates of hell, that are the cardinal sins certainly,

for ðurh hem me farð into helle.
for through them one goes into hell.

Ac ne mai non senne ne non dieuel habben strengþe aʒean ðessere gode ileaue,
But not can no sin nor no devil have strength against this good belief,

þat Crist, godes sune, mai and wille alle sennes forʒiuen
that Christ, God's son, can and will all sins forgive

hem ðe on him belieueð and ðar after wercheð.
those who in him believe and thereafter work.

On ðessere litle radinge ic ne mai al seggen
In this little reading I not cal all say

þat god ware to iheren of ðessere hali mihte.
that good were to hear of this holy virtue.

Ac ðat ðe ure hali faderes teforen us writen,
But what our holy fathers before us wrote,

and tahte on ðe credo in deum and on quicunque uult,
and taught in the Credo in deum and in quicunque vult,

all ʒelief ðu fastliche,
all believe you firmly,

elles ðu ne namann ne mai bien ʒeboreʒen
else you not no man nor can be saved

bute we all ðat ilieuen.
except we all that believe.

Ac naðelas ic wille, a godes half, ðat tu bie ʒewarned,
But nevertheless I will, in God's behalf, that you be warned,

ðat tu ne folʒhi none dwelmenn, ðe muchel misleueð.
that you not follow any heretics, who much misbelieve.

Of al swi(che) sade ðe apostel,
Of all such said the apostle,

þe he mid muchele iswinke hadde iwant to Criste:
whm he with great labor had turned to Christ:

Timeo ne frustra laborauerim,
Timeo ne frustra laboraverim,

Ic am ofdrad, he sæde,
I am afraid, he said,

oat [sic] ich habbe al forloren min ʒeswink on ʒeu,
that I hhave all lost my labor on you,

ðe nemeð ʒeme of daʒas,
who takes heed of days,

hwilch an dai bie betere ðan an oðer to anginnen sumþing,
what a day be better than another to begin something,

oðer newe mone betere ðan æld-mone
or new moon better than old moon

into newe huse te wænden oðer wif ham to leden.
into new house to go or wife home to lead.

Wið-uten ðe læche ðe loceð after mannes ikynde þe newe oðer elde,
Without the physician who looks after man's nature the new or old,

and ðe wrihte his timber to keruen after ðare mone, ðe is ikyndelich þing;
and the carpenter his timber to carve after the moon, which is natural thing;

elles hit is al ʒedwoll and of haðenesse ʒiet wiðhealden,
else it is all error and of heathen yet retained,

bute hit bie eft of sade te sawen for ðas sades ʒekinde of ðare eorða.
but it be again of seed to sow for the seed's nature of the earth.

Ac do al swo ðe apostel ðe tachþ and seið:
But do as the apostle who teaches and says:

Quecunque uultis facere,
Quecunque vultis facere,

in nomine domini facite,
in nomine domini facite,

All ðat ʒe habbeð to donne,
All that you have to do,

an godes name doþ hit, mit gode ʒeleaue,
in God's name do it, with God's faith,

and ʒew scal wel ʒelimpen.
and you shall well happen.

Eft wite ðu to soðe, and wel hit ilief,
Again know you for truth, and well it believe,

ðat na þing ne mai ðe ʒelimpen ne to-cumen,
that nothing not can you happen nor come,

neiðer ne euel ne god, ne on wele ne on wauʒhe,
neither evil nor good, nor in right nor in wrong,

ne on hale ne on unhale,
nor in health nor in sickness,

ne ðurh fier ne ðurh water,
nor through fire nor through water,

ne ðurh manne ne ðurh dieule,
nor through man nor through devil,

ne ðurh nan ðare þinge ðe hie baðe muʒen don,
nor through none [of] the things which they both can do,

bute alswo godd hit wile hem þoliʒen.
except as God it will them allow.

Þanne ðe cumþ god, and þe wel ilimpþ,
When comes good, and you well happens,

þanke ðar of ðine lauerde gode,
thank thereof your Lord God,

and ilief ðat hit is for his muchele godnesse,
and believe that it is for his great goodness,

and noht for ðin earninge.
and not for your earning.

Ðanne ðe cumþ eft sum euel oðer sum unʒelimp,
When you comes again sone evil or some misfortune,

an hwilches kennes wise ðe hit æure cumþ,
in what kind of wise you it ever comes,

ne ʒelief ðu naht al swa sume,
nor believe you not as some,

ðe naure wel ne ʒeliefden,
who never well not believed,

seggeð þat hie imetten euel fot, priest oðer munec;
say that they met evil foot, priest or monk;

oðer sum oðer dwel hie driueð,
or some other error they perform,

and seggeð þat he nafde naht gode handsselle ðe him þat sealde.
and say that he not had not good handsel who him that sold.

Hwilch harm oðer hwilc unʒelimp ðe ðe to-cumþ,
Whatever harm or what misfortune you comes,

þench ðat ðu art wel wurðe ðes eueles,
think that you are well worthy [of] the evil,

forðan ðe ðu hit hauest wel ofearned,
because you it have well earned,

þat and michele more;
that and much more;

and ðanke ðerof gode swiðe ʒierne,
and thank thereof God very willingly,

and swa ðu miht don
and so you can cause

ðat all ðat euel ðe mai wanden te michele gode.
that all the evil you can turn to great good.

Crist self seið an selcuð þing of ðessere eadi mihte:
Christ himself says a wonderful thing of this blessed

Omnia possibilia sunt credenti,
Omnia possibilia sunt credenti, [Mark 9:22]

Alle ðo þing ðe æure ðe wel beliefde mann wile habben ʒedon,
All the things which ever the well believing man will have done,

hie bieð him iteiþed of godes auʒene muðe ðurh ðessere hali mihte.
thye are him granted from God's own mouth through this holy virtue.

Giet he sade of hire ane forbisne,
Yet he said of her one example,

ðat hie is ʒelich ðe seneueies corne,
that she is like the mustard-corn,

ðe is litel an seihtþe and michel on strengþe.
which is little in sight and great in strength.

Aure ðe mann ðe hit more bat and stampeþ,
Ever the man it more beats and stamps,

ðe hit strengere and betre is.
the stronger and the better is.

Also is of ðe manne ðe ðese eadi mihte mid him haueð:
Also is of the man who this blessed virtue with him has:

ðe he more is swaint mid deules,
the more he is troubled with griefs,

fondinges of dieule oðer of manne,
temptation of devil or of man,

ðe he strengere and betere is on gode werkes.
the stronger and better is in good works.

Eft is iwriten bie hire:
Again is written about her:

Fides sine operibus mortua,
Fides sine operibus mortua,

Ileaue wið-uten werkes, hie is dead.
Belief without works, she is dead.

Maniʒe ilieueð mid wordes,
Many believe with words,

sæde ðe apostel, mid werkes he forsakeð.
said the apostle, with works they forsake.

Swo deð deuel, iliefð,
So does devil, believes,

ac he ðar after no god ne deð.
but he thereafter no good not does.

And swa bieð alles to fele menn ðe ʒelieueð,
And so are all too many men who believe,

and noht ðar after ne wercheþ.
and not thereafter not works.

Bie ʒewar se ðe wile!
Beware he who will!

Of feste hope
About Firm Hope

Hierafter cumþ an oðer hali mihte
Hereafter comes another holy virtue

ðe is icleped firma spes, þat is, fast hope to godalmihti.
which is called Firma spes, that is, firm hope to God Almighty.

All ðat hire suster, ðe rihte ʒeleaue, hire seiʒeð,
All that her sister, the right faith, [to] her says,

all hie hit fastliche hopeð.
all her it firmly trusts.

Ðies ilke haliʒe mihte,
This same holy virtue,

ðar ðe hie cumeð and bieð mid ðe manne,
where they come and are with the man,

hie makeð him unwurð
she makes him unworthy

alle ðo faire þinges ðe on ðare swikele woleld [sic] faire þencheð;
all the fair things which in the deceptive world fair seems;

ne telþ hie namore ðarof ðanne of horewe,
not accounts she no more thereof than filth,

aʒeanes ðare michele ~~hope~~ merhþe
against the great ~~hope~~ joy

ðe hie hopeð te habbene on heuene riche.
which he hopes to have in heavenly kingdom.

Þat is se ilke ðe san[c]tus Paulus us takð on his pisteles, and þus seið:
That is the same which Saint Paul us teaches in his epistles, and thus says:

Aparuit gratia dei omnibus hominibus erudiens nos,
Aparuit gratia dei omnibus hominibus erudiens nos [Titus 2:11]

Godes grace, he seið, þat he clepede her,
God's grace, he says, which he called here,

godes sune hine sceawede alle mannen,
God's Son himself showed [to] all men,

and he us tahte ðat we scolden forsaken ða unwraste ileaue of hæðendome,
and he us taught that we should forsake the frail belief of heathendom,

and alle woreldliches euele lustes, and maðliche libben,
and all worldly evil lusts, and moderately live,

and rihtliche, and arfastliche,
and rightly, and piously,

anbidende ða eadi hope and ðane to-cyme of ðas'r'e michele blisse
awaiting the blessed hope and the coming of the great bliss

of Cristes, godes sune,
of Christ, God's Son,

þanne he cumþ eftsones to sceawien him seluen,
when he comes again to show himself,

and to ʒielden alle ðo behotes ðe he us behiet,
and requite all the promises which he us promised,

þat is, þat he wile þane lichame of ure eadmodnesse
that is, that he will the body of our humility

into michele brishtnesse wanden,
into great brightness turn,

ðat he scal scinen swa briht swa sunne,
that he shall shine as brightly as sun,

emlich ðo aingles mid gode æure mo on merhþe and on blisse.
like the angels with God evermore in joy and in bliss.

Ne mai no man ðese eadi hope habben,
Not can no man this blessed hope have,

bute he hit wel ilieue and soðliche luuie.
unless he it well believe and truly love.

Forði sade Dauið, ðe profiete:
Therefore said David, the prophet:

Multi dicunt: quis ostendit nobis bona?
Multi dicunt: quis ostendit nobis bona? [Psalm 4:6]

Maniʒe seggeð, he sade, ðe noht wel ne belieueð:
Many say, he said, who not well not believe:

Hwo is, þat us muʒen [sic] sceawin ða gode ðe ʒe us behoteð?
Who is he [who] us can show the good which you us promise?

Hier we muʒen isien al ða werdles wele and habben;
Here we can see all the world's wealth and have;

of ðan ðe ʒie behoteþ is a wene
of what you promise is a supposition

hweðer we it habben muʒen.
whether we it have can.

Hwat seist þu, Dauið?
What say you, David?

Hafst þu aniʒe sikernesse herof?
Have you any certainty hereof?

Tach vs, wisse us, hit is nied!
Teach us, guide us, it is need!

Signatum est super nos lumen uultus tui, domine;
Signatum est super nos lumen vultus tui, domine; [Psalm 4:7]

dedisti leticiam in corde meo.
dedisti leticiam in corde meo.

ʒise, he seið, we bieð all siker of godes behate,
yes, he says, we are all sure of God's promise,

forðan ðat liht of his ansiene is ʒemarked riht uppen us.
because the light of his face is marked right upon us.

Ich hine icnawe,
I him know,

and wel ilieue be are tacne ðe he hafð iʒiuen me.
and well believe by one sign which he has given me.

Dedisti leticiam in corde meo,
edisti leticiam in corde meo,

Ðu, hlauerd, ʒaue blisse on mire herte,
You, Lord, gave bliss on my heart,

ðat me nis naht of alles woreldes blisse;
that [to] me is not nothing of all world's bliss;

and þese ðu hauest iʒiuen me to earres of ðare eche blisse.
and this you have given me as earnest of the eternal bliss.

Lieue saule, ʒif ðu ðese blisse hauest on ðine hierte,
Dear soul, if you this bliss have in your heart,

ðe ne cumþ of nanes woreldes blisse,
which not comes from no world's bliss,

ðane miht þu bien siker of^mid godes grace;
then can you be sure of God's grace;

and ʒif ðu ne hafdst,
and if you not had,

ne swic ðu naure niht ne dai
not cease you never night nor day

ær ðu hes habbe.
before you it have.

Ac hærce hwat tes ilke profiete seið be him ðe hes hadde biʒeten:
But hearken what the same prophet says about him who it had obtained:

Dilexisti iusticiam et odisti iniquitatem,
Dilexisti iusticiam et odisti iniquitatem,

propterea vnxit te deus deus tuus oleo leticie,
propterea vnxit te deus deus tuus oleo leticie,

Forðan, he sade, ðat tu luuedest rihtwisnesse and hatedest unrihtwisnesse,
Because, he said, you loved righteousness and hated unrighteousness,

for ði haueð ðin lauerd ismered þe mid ða ele of blisse.
therefore has your Lord anointed you with the oil of bliss.

Ele hafð þrie ʒekynden on him:
Oil has three natures in him:

hit wile flotten ~~osier~~ ouer alle wætes,
it will float over all liquids,

swa wile godes luue bien ouer alle oðre luuen;
as will God's love be over all other loves;

hit wile on lampe bernen brihte,
it will in lamp burn brightly,

swa wile ðes mihte gode forbisne ʒiuen alle hem ðe on godes huse wunien;
so will this virtue good example give all them who in God's house dwell;

hie liþegað alle [h]ardnesse,
she softens all hardness

swa dieð ðies haliʒe blisse alle sarinesses of sennes.
so does this holy bliss all sorrow of sins.

Wel him ðe hes biʒeten mai!
Well [to] him who it obtain can!

Alle ðo menn ðe swinkeð on ðessere swinkfulle world,
All the men who labor in this toilsome world,

alle hie swinkeð for sumere hope ðe hie habbeð,
all they labor for some hope whom they have,

ðe hem ofte aten ande beswikð.
who them in the end deceives.

Dauið: In illa die perid^bunt.
David: In illa die peribunt.

omnes cogitaciones eorum,
omnes cogitaciones eorum,

On here ænde-daiʒe forwurðeð alle here þohtes ðe hie hadden iþoht to donne.
In their end-day perish all their thoughts which they had thought to do.

Ac ðo ðe swinkeð for ðessere eadi hope,
But those who labor for this blessed hope,

hie ne bieð naht becaht.
they not are not deceived.

Ne haue ðu hope te golde ne to seluer,
Not have you hope toward gold nor toward silver,

ne to none wordlles eihte, ne forðen te manne.
nor toward any worldly possession, nor even toward men.

Hit is iwriten:
It is written:

Maledictus homo qui confidit in homine,
Maledictus homo qui confidit in homine,

ʒewerʒed bie ðe mann þe haueð his hope te manne,
cursed be the man who has his hope toward man,

þe want his herte and his (ʒeþanc) more to mannes seruise ðanne te godes.
who turns his heart and his thought more towards man's service than the God's.

All bie ðin hope uppen ure halende Criste,
All be your hope upon our Savior Christ,

þe wile araren þe and bþine lichame of deaðe
who will raise you and your body from death

swa soðliche swa he him self aros of deaðe,
as truly as he himself arose from death,

and bringe þe to ðan eche lif!
and bring you to the eternal life!

Gif ðu liuedest swa lange swa ðes woreld ilast,
If you lived as long as this world lasts,

and æure þoledest pine,
and ever suffered pain,

ne mihtest ðu of-earnin swa michel eadinesse swa ðe is behaten.
not could you earn so much blessedness as [to] you is promised.

Ac ðin lauerd hes ofearnede on ðare hali rode;
But you lord it earned on the holy Cross;

forði ðu aust te berene ðine rode after his wissinge, ðe sade:
therefore you ought to bear your Cross after his guidance, who said:

Qui uult uenire post me,
Qui vult venire post me, [Luke 9:23]

tollat crucem suam et sequatur me,
tollat crucem suam et sequatur me,

Se ðe wile cumen after me into heuene,
He who will come after me into heaven,

bere his rode on ierðe swa ic dede,
[let him] bear his cross on earth as I did,

and swo he mai me folʒin and cumen ðar ic am.
and so he can me follow and come where I am.

Rode tacnieð pine.
Cross signs pain.

Pine ðe seluen for his luue ðe ðolede pine for ðe anon to ðe deaðe,
Pain yourself for his love who suffered pain for you soon unto the death,

on fasten and on wacchen and on þolemodnesse,
in fasting and in vigil and in patience,

and on ðine awene wille to laten.
and in your own will to restrain.

Gʒif ðu ðus dost,
if you thus do,

ðanne berest þu þin rode.
then bear you your cross.

Ne þinche hit te næure swa bitter,
Not [let] seem it you never so bitter,

ðat þies hope hit ne swieteð.
that this hope it not sweetens.

Swa hie dede alle ðo halie martirs.
So her did all the holy martyrs.

Alle ðas kennes pines ðe me hem mihte don me hem dede;
All these kinds [of] pains which one them could do one them did;

all ðis halie mihte hes makede hem swiete.
all this holy virtue them made them sweet.

Swa hie dede alle ðe hali confessores and ðe hali uirgines
So they did all the holy confessors and the holy virgins

all ðat hie ðoleden ðurh hire.
all that they suffered through her.

Swa hie doð ʒiet on ðese time
So they do still in this time

munekes, kanunekes, ancres, and eremites.
monks, canons, anchorites, and hermits.

For ðessere eadi hope hie forlateð fader and moder,
For this blessed hope they abandon father and mother,

wif and children, hus and ham,
wife and children, house and home,

and alle worldes wele and blisse.
and all world's wealth and bliss.

Swa doð pilegrimes ðe lateþ her awen eard,
So do pilgrims who forsake their own country,

and fareð into oðre lande.
and go into other lands.

Swo aweð to donne alle ðe æure ani god doð.
So ought to do all those who ever any good do.

Alle hie hit don forto habben lean of godalmihtin
All they it do to have reward of God Almighty

on ðare oðre woreld and naht hier;
in the other world and not here;

þat bie here hope!
that be their hope!

Ðe hali apostel namneð ðese þrie haliʒe mihtes to-gedere,
The holy apostle name these three holy virtues together,

fidem, spem, karitatem,
fidem, spem, karitatem,

and seggeð þat þies ðe hatte karitas,
and says that this which is called caritas,

is heiʒest and betst of ðese þrie,
is highest and best of these three,

and swo hie is ouer alle oðre.
and so she is above all others.

Forðan hie scal æure mo ʒelasten,
Therefore she shall ever more last,

aiðer on ðessere woreld and ec on ðare oðre.
either in this world and also in the other.

Of hire we willeð sumdæl keðen be godes grace.
About her we will somewhat make known about God's grace.

Of charite
About charity

Caritas is swiðe hali,
Caritas is very holy,

forðan ðe godd self is icleped karitas,
because God himself is called caritas,

þat is, godes luue and mannes.
that is, God's love and man's.

Alle ðe habbeð ðese halie luue,
All who have this holy love,

godd wuneð inne hem, and hie inne gode.
God dwells within them, and they within God.

Vnderstond nu wel,
Understand now well,

hu godd wuneð on ða manne ðe ðese eadi mihte haueð,
how God dwells in the man who this blessed virtue has,

and swa ðu miht ʒecnawen,
and so you can know,

ʒif godd wuneð on ðe
if God dwells in you

and ʒif ðu ðese mihte hafst.
and if you this virtue have.

Godd wuneð on ða manne ðe him luueð.
God dwells in the man who him loves.

On ðelliche wise þat is,
In such wise that is,

þat he his herte and his ʒeþanc on-alð mid ða fiere
that he his heart and his thought kindles with the fire

ðe Crist brohte on ierðe.
which Christ brought on earth.

Arst he ʒifð him liht on ðare hierte,
First he gives him light in the heart,

to ʒesiene ðat god ðat he aw te donne.
to see the good which he ought to do.

Of ðesen eadiʒen lihte sade sanctus Iohannes ðe godspellere:
About this blessed light said Saint John the Evangelist:

Erat lux uera que illuminat omnem hominem uenientem in hunc mundum.
Erat lux vera que illuminat omnem hominem venientem in hunc mundum.

He sade be Criste, godes sune,
He said about Christ, God's son,

þat 'he was ðat soðe liht þe lihteþ alche manne ðe cumþ on ðese liue.'
that 'he was the true light which illuminates each man who comes in this life.'

He is icleped godes wisdom.
He is called God's wisdom.

He wisseð ðes mannes iðang[c] ðe he to-cumð,
He guides this man's thought to whom he comes,

oðer ðurh haliʒe writes oðer ðurh hali sermuns,
or through holy writings or through holy sermons,

þe he him ðurh sume wise manne ðe he is inne wuniende, sant.
which he him through one wise man in which he is welling.

Þanne cumþ ðe hali gast ðe is all fier barnende,
Then comes the holy Ghost who is all fire burning,

swa he com up ðe apostles, and analð ðe hierte,
as he came up the apostles, and inflames the heart,

and meneʒeð hie ofte be daiʒe and be nihte,
and reminds her often by day and by night,

and bringþ hie on gode wille.
and brings her into good will.

Gif ðe herte bliðeliche underfoð godes hali wordes
If the heart joyfully receives God's holy words

ðe cumþ fram his sune, ðe is wisedom,
which comes from his son, which is wisdom,

and hes mid michele luue underfoð
and them with great love receive

al swa ðane hali gast, ðe is here beire luue:
as the Holy Ghost which is their both's love:

ðanne ðar after cumþ almihti godd ðe fader
then thereafter comes Almighty God the Father

and ʒifð ðe mihte al ðis te donne,
and gives the power all this to do,

and makieð here wunienge on ðessere eadi saule.
and make their abode in this blessed soul.

Ðus behet Crist ðat þe mann ðe him wolde luuiʒen and his wordes healden:
Thus promised Christ that the man who would love and his words observe:

þat he and his fader hine scolden luuiʒen and mid him wuniende bien.
that he and his father him should love and with him dwelling be.

Þus seieð ðat goddspell:
Thus says the Gospel:

Si quis diligit me, sermonem meum seruabit;
Si quis diligit me, sermonem meum servabit;

et pater meus diliget eum,
and pater meus diliget eum,

et mansionem apuð eum faciemus.
et mansionem apud eum faciemus.

Nu ðu hafst ʒeherd,
Now you have heard,

hu godd wuneð on ðe manne ðe him luueð;
how God dwells in the man who him loves;

harke nu, hu ðe man mai wuniʒen inne gode,
hearken now, how the man can dwell within God,

al swo sanctus Iohannes seið:
as Saint John says:

Qui manet in karitate, in deo manet, et ðs in eo,
Qui manet in caritate, in deo manet, et deus in eo,

'Se ðe wuneð on karite, he wuneð on gode, and godd on him.'
He who dwells in love, he dwells in God, and God in him.'

Sume mis-understondet (hier) ðis hali writt, weneð,
Some misunderstand here this holy writing, thinks,

ʒif he ʒifð bleðeliche to eten and to drinken,
if he gives joyfully to eat and to drink,

and of his oðer eihte doþ for godes luue bleðeliche,
and of his other possession do for God's love joyfully,

and him self lið on sume heaued-senne, ne ðo ne wile læten,
and himself lies in one cardinal sin, nor which not will abandon,

ac hopeð te bien iboreʒen ðurh ðat he dieð swa michel for godes luue.
but hopes to be saved through that he does so much for God's love.

Hier aʒean seið god him self:
Against this says God himself:

Si recte offers, et non recte diuidis, peccasti,
Si recte offers, et non recte dividis, peccasti,

'Gif ðu riht offrest and noht riht ne sciftst,
If you right offer and not right not divide,

ðu senegest mare ðan ðu god do.'
you sin more than you good do.'

Ðu ʒifst ðine eihte gode, and ðe seluen ðe dieule.
You give your possession [to] God and yourself [to] the devil.

Þat nis naht riht iscift;
That is not rightly divided;

for ðan betere is an god saule,
because better is a good soul,

ðan all ðe woreld mid all hire eihte.
than all the world with her possessions.

Gif ðu luuest ðat ilke þing ðe godd fastliche ðe forbett,
If you love the same thing which God firmly you forbids,

hu miht ðu ðanne wuniʒen on karite,
how can you then dwell in charity,

þat is, luue of gode and of mannen?
that is, love of God and of men?

Hu miht ðu luuiʒen ðine nexte al swa ðe seluen,
How can you love your neighbor as yourself,

ðane þu ne luuest noht þe seluen?
when you not love yourself?

Ðat hali writ seið:
The holy writing says:

Qui diligit iniquitatem,
Qui diligit iniquitatem,

odit animam suam,
odit animam suam,

'Ðe man ðe luueð unrihtwisnesse,
The man who loves unrighteousness,

he hateð his awene saule.'
he hates his own soul.'

Forðan ðanne he brecþ godes forbod,
Because when he breaks God's prohibition,

þanne is he un-rihtwis;
then is he unrighteous;

and ðurh his unrihtwisnesse
and through his unrighteousness

he bri[n]gþ his saule in to helle pine.
he brings his soul into hell's pain.

Naðelas ne læte ðe mann neure almesse te donne,
Nevertheless not let the man never alms to do,

for ðan hwat swo æure of him betide,
because whatsoever from him happen,

ne wurþ hie naht un-forʒolden.
not becomes she not unrewarded.

ʒif ðu wilt sikerliche wuniʒen on karite and on gode,
if you will surely dwell in charity and in God,

þanne do ðu alswa we hit a boke finden iwriten,
then do you as we it in book find written,

þat is, ðat tu mid rihte ʒeleaue and mid faste hope
that is, that you with right belief and with firm hope

and mid soðe luue bie werchinde ðat god ðe ðu iliefst.
and with true love be working the good which you believe.

Al ðat ðu wast ðat godd forbett,
All that you know that God forbids,

forbuh hit to donne on alle wisen;
avoid it to do in all wises;

and ʒif ðu auht tebrecst,
and if you any break,

anon siech ðu ðine bote.
immediately see you your penance.

Ne ðole ðu naure ðat dieuel rixi on ðe for none senne,
Not suffer you never the devil reign in you for any sin,

ac fastliche haue ðin iþanc te godd,
but firmly have your thought to God,

and bide him forʒiuenesse,
and ask him forgiveness,

and besiec him eadmodliche
and entreat him humbly

ðat he ʒiue ðe mihte and strengþe
that he give you power and strength

to wiðstanden aʒeanes dieules fondinges and ðine flesches lustes.
to withstand against devil's temptation and your flesh's lusts

Ðanne wunest ðu sikerliche on gode,
Then dwell you truly in God,

þanne ðu þen[c]st more of him
if you think more of him

ðanne ðu do of aniʒe þinge of ðare woreld,
than you do of any thing of the world,

be daiʒe and be nihte,
by day and by night,

for ðare michele niede ðe ðu hauest
for the great need which you have

þat he æure bie þin sceld aʒeanes alle eueles,
that he ever be your shield against all evils,

and þin helpend to alle gode.
and your helper to all good.

Ðanne ðu ðus hauest ðine luue te gode,
When you thus have your love towards God,

ðanne behoueð ðe ðat ðu bie wel warr þat tu luuiʒe ðine nexte,
then behooves you that you be well aware that you love your neighbor,

ðat is, aurich mann ðe berð ðin anlicnesse,
that is, every man who bears your likeness,

ʒif þu karite scalt habben on ðe.
if you love shall have on you.

Herof us warneð ðe holi apostel Paulus,
Hereof us warns the holy apostle Paul,

and ðus seiʒeð:
and thus says:

Si distribuero omnes facultates meas in cibos pauperum,
Si distribuero omnes facultates meas in cibos pauperum,

'Gif ic dale all ðat ic habbe wrecche mannen,
If I distribute all that I have [to] wretched man,

and ʒiet ðar uppen ʒiue mine lichame all to barnen to duste for godes luue,
and yet thereupon give my body all to burn to dust for God's love,

and ich hatede anlepine mann,
and I hated single man,

ðanne ne habbe ic naht charite,
then not have I not charity,

ne ich iboreʒen a none wise ne mai bien,
not I saved in any wise not can be,

bute ic hes habbe.'
unless I them have.'

Sanctus Gregorius seið hier on ane forbisne,
Saint Gregory says here in one example,

þat al swa nan webb ne mai bien iweuen wið-uten twa beames,
that as no web not can be woven without two beams,

al swo ne mai næure karite bien fulfremed wið-uten twa luues,
so not can never charity be perfect without two loves,

þat is, godes and mannes,
that is, of God and of man,

and alswo ðar behoueð to maniʒe þreades ær hit bie fullwroht,
and so there behooves many threads before it be made,

al swo behoueþ to charite on alle ðines liues time michel
so is necessary to charity in all your life's time much

embeþanc of þohtes and of wordes and of werkes,
reflection of thought and of words and of works,

ær hie bie ʒediht on ðe swa swa hit nied is.
before it be ordained in you as it need is.

Hit is a michel reunesse of mani mann
It is a great pity of many man

ðe is on michele dwele on him seluen,
who is in great error in himself,

wenþ þat he bie wis and ðat he haue mid him godes luue and mannes,
thinks that he be wise and that he have with him God's love and [of] man,

and ne haueð naht.
and not has nothing.

Mani mann seið mid wordes þat he godd luueð.
Many man says with words that he God loves.

Þe soðe luue of godd,
The true love of God,

hie is mare on werkes ðanne on wordes.
she is more in works than in words.

Gif ðu na þing ne luuest on ðare woreld
If you nothing not love in the world

ðurh hwat ðu miht forliesen godes luue oðer mannes;
through what you can lose God's love or man's;

ne wraððe mid ðe ne wuneð ones daiʒes længe,
nor wrath with you not dwells one day's length,<
BR>
ac alchne gylt forʒifst oðe mid luue sahtlest :
but every guilt forgive or with love reconcile:

ðanne ðu ðus dest,
when you thus do,

ðanne hafst ðu charite mid ðe
then have you charity with you

and iwis godes luue and mannes.
and certainly God's love and man's

Gif ðu ðis ne diest,
If you this not do,

ne beswic ðu noht ðe seluen ðat tu ilieue
not deceive you yourself that you believe

ðat Crist wuniʒe mid ðe, oðer ðu mid him,
that God dwell with you, or you with him,

all ðare hwile ðe ðu wraððe oðer nið hauest mid te,
all the while you wrath or envy have with you,

oðer ani þing on ðese lease woreld luuest aʒeanes his bebode.
or anything in this false world love against his commandment.

Hier of berþ ʒewitnesse sanctus Iohannes ðe godspellere,
Of this bears witness Saint John the Evangelist,

and þus seið:
and thus says:

Qui diligit mundum, non est charitas patris in eo,
Qui diligit mundum, non est charitas patris in eo,

Se ðe luueð ðese woreld,
He who loves this world,

ðes fader luue god-almihtines nis naht an him.
the father's love God Almighty is not in him.

Wa ðan ilke manne ðe is swa swiðe wittes bedæld,
Woe [to] the same man who is so greatly [of] understanding deprived,

ðat he, for ðessere lease luue of ðe swikele woreld,
that he, for the false love of the treacherous world,

scal forliesen ðe swete luue of Criste and ðe merhðe of ðe liuiʒende lande!
shall lose the sweet love of Christ and the joy of the living land!

Hit mai ilimpen ðat sum mann,
It can happen that some man,

ðe ðis ʒeseðh oðer ʒeherð, þat he þencþ:
who sees or hears, that he thinks:

'Hu mai ic on ðane world wuniʒen and naht hes ne luuiʒen?
How can I in the world dwell and not her not love?

Oðer hu mai ic ðær on wuniʒen, and ec be ʒeborʒen?'
Or how can I thereon dwell, and also be saved?

After ðan ðe ðat hali writt seið:
After that the holy writing says:

Ðu ðe wunest on ðære woreld,
You who dwell in the world,

and art ðar inne ibunde mid huse and mid weddede wiue and mid childre,
and are therein bound with house and with wedded wife and with children,

swa swa ðu wilt bien ʒeboreʒen,
as you will be saved,

ðu aust te folʒin ðane rih[t]wise and onfald Iob,
you ought to follow the righteous and simple Job,

ðe was wuniʒende on ðare woreld
who was dwelling in the world

mid wiue and mid children, and mid michelere heihte,
with wife and with children, and with great property,

þe was ʒemanlich alle niedfullen,
which was common [to] all needy,

ðe was iec fonded mid michele wele,
who was also tempted with great wealth,

and mid michelere nafte,
and with great distress,

and mid michel unhæle,
and with great sickness,

and mid maniʒe euele upbreides,
and with many evil upbraiding,

aiðer of his aʒene wiue
either from his own wife,

and ec of his auene frienden,
and also from his own friends,

of sibbe and of framde,
from relatives and from strangers,

and of ðe selue dieule;
and from the same devil;

swa nan ne mihte him benemen ðas haliʒe mihte ðe we embe spekeð,
as none not could him deprive this holy virtue about which we speak,

þat is, charite, godes luue ne mannes,
that is, charity, God's love nor man,

ne ðis ðolemodnesse tobrecen naht mid one unbehealdene worde.
nor this patience break not with one intemperate word.

Hlesteð hider, hlesteð hider,
Listen here, listen here,

ʒe modi menn, ðes dieules folʒeres,
you proud men, this devil's followers,

ðe folʒið ðe ðieule,
who follow the devil,

ðe ararð upp ðe wraððhes and þe cheastes
who rears up the wrath and the strife

and te bitere wordes and te forbodene werʒinges,
and the bitter words and the forbidden cursings,

ðe ne willeð nane reste ne nane softnesse on ʒeure herte habben,
who not will any rest nor no softness in your heart have,

ðar ðe hali gast him mihte resten!
where the holy Ghost himself could rest!

ʒeswikeð, iswikeð,
cease, cease,

al swa ʒe willeð ðes hali-gastes wunienge habben mid ʒeu,
as you will this Holy Ghost's dwelling have with you,

and ðas ʒewerʒede gastes felauscipe fram euwʒ driuen.
and this cursed spirit's fellowship from you drive.

Wite ʒe te soðe, ʒe worldmenn,
Know you the truth, you worldly men,

ðe bieð on ðare woreld ibunden,
who are in the world bound,

bute ʒie ðeses rihtwises mannes lif luuiʒen and folʒin,
except you this righteous man's life love and follow,

ne cume ʒe næure mo to ðare michele eadinesse ðe he haueð mid godalmihtin.
not come you never to the great blessedness which he has with God Almighty.

Ðo ðe ðese swikele woreld habbeð forlaten
Those who this deceitful world have forsaken

and seruið ure drihten on religiun,
and serve our Lord in order,

hie folʒið Daniele, ðe hali profiete,
they follow Daniel, the holy prophet,

þe is icleped uir desideriorum,
who is called vir desideriorum,

ðat is, ðe mann ðe naure worldes ʒitsinge ne ouercam,
that is, the man who never world's covetousness not overcame,

ne næure ðe flesliches lustes him ne befielde,
nor never the fleshly lust's him not defiled,

ne non ðare ðinge ðe on ðesse worlde waren he ne ʒernde,
nor none of the things which in this word were he not yearned,

ne he ne rohte, ne he ne luuede,
nor he not cared, nor he not loved,

bute his nexte and ðo laʒeliche þing
but his neighbors and the lawful thing

ðe god him hadde ʒehote te donne.
which God him had promised to do.

Naðelæs, ouer alle þing he luuede under gode abstinenciam, castitatem,
Nevertheless, above all things he loved under God abstinenciam, castitatem,

þat is, wiðheal[d]nesse of metes and of drenches,
that is, abstinence of food and of drinking,

and of alles kennes galnesses.
and of all kinds of lecheries.

Ne mihte him naðer befelen.
Not could him neither defile.

Swa swa he was on kynges hyrde lange ifedd and ʒefostred,
As he was in king's retinue long fed and nourished,

leuere him was to eten benen and pesen and swilche unorne metes,
dearer [to] him was to eat beans and pease and such coarse meats,

and ðat water to drinken,
and the water to drink,

ðanne him ware ðo derewurðe sondes
than him were the precious dishes

ðe comen fro ðe kynge,
which came from the king,

oðer ðe gode wines.
or the good wines.

Alle ðe ðese woreld for godes luue habbeð forlaten,
All who this world for God's love have forsaken,

alle hie moten ðisne hali mann Daniele folʒin
all they must this holy man Daniel follow

mid wiðhealdenesse of alle euele þinges,
with abstinence of all evil things,

and mid clannesse fram alles kennes galnesses,
and with cleanness from all kinds of lecheries,

swa swa hie willeð cumen to ðare michele eadinesse
as they will come to the great blessedness

ðe Daniel haueð mid ðo angles on heuene.
which Daniel has with the angels in heaven.

Ðe gastliche hierdes, ðe sculen boðe lokin and stieren
The spiritual shepherds, who shall both guard and direct

ðo ðe bieð in ðare woreld, and ec ðo ðe bieð ute,
those who are in the world, and also those who are without,

hie folʒið Noe ðane gode stieresmann,
they follow Noah the good steersman,

ðe gode was swiðe lief and ʒecweme
who [to] God was very dear and pleasing

for ðare muchele hersumnesse ðe he maniʒe wintre swanc,
for the great obedience which he many years laboured,

ær he ða arche mihte habben ʒemaked,
before he the ark could have made,

and seððen hie swa stierde
and afterwards her so steered

on ðe muchele wilde flode ðe ouerʒiede all middeneard,
in the great wild flood which over-flooded all world,

mang stronge windes and stormes,
among strong winds and storms,

ðat he ðarof ne forleas naþing
that he thereof not lost nothing

ðe godd him hadde betaht to liue and to londe to bringen.
which God him had instructed to life and to land bring.

Swa scule ða gastliche stieres-menn steren ða arche of ðe hali cherche,
So shall the spiritual steersman steer the ark from the holy church,

ðat hie ðarof ne for-liesen ne lichame ne saule,
that they thereof not lose neither body nor soul,

for none winde of mannliche fandinge,
for no wind of human temptation,

ne for none storme of dieuliche fandinge;
nor for no storm of devilish temptation;

and eft, on faire wedere,
and again, in fair weather,

ne bien hie naht to sikere,
nor be they not too sure,

forðan swo maniʒe litle dropes of maniʒes kennes ʒemeleastes
because so many little drops of many kinds of negligence

mihten cumen in to ðe saule bote,
could come into the soul's boat,

ðat hie mihten sinken mid alle hire biʒeates;
that they could sink with all her contents;

ac lokien hie alle ðe wið-innen scipes borde wuniʒeð,
but [let] look them all who within ship's board dwell,

þat hie bien hersum and leðebeiʒe here stieres-manne,
that they be obedient and obedient [to] their steerman,

swa swa hie willeð cumen to ðe liuiende lande mid saule and mid lichame.
as they will come to the living land with soul and with body.

And hlesteð hwat ðe hlauerd seið,
And listen what the Lord says,

ðe ðat scip auh, to ðe stieresmannen
who the ship owns to the steermen

and to alle ðe ðar inne wuniʒeð:
and to all who therein dwell;

Qui uos audit, me audit,
Qui vos audit, me audit,

Se ðe ʒeuwer rad hlest, he seið, he hlest me seluen;
He who your advice listens, he says, he listens myself;

and se ðe ʒew forsakþ and ʒewere lare,
and he who your forsakes and your teaching,

he forsakþ fullʒewiss me seluen.'
he forsakes surely myself.'

Þis he seið to ða stieresmannen.
This he says to the steermen.

On michele hahte we fareð alle ðe fareð in hoc mare magnum,
In great peril we go all who go in hoc mare magnum,

'on ðessere michele sea of ðare bitere woreld.'
'in this great sea of the bitter world.'

Of ure stieresman is ʒewriten:
About our steerman is written:

Ascendunt usque ad celos,
Ascendunt usque ad celos,

et descendunt usque ad abissos,
et descendunt usque ad abissos,

'Hie stieð up to heuene'
'They ascend up to heaven'

mid here gastliche þohtes
with their spiritual thoughts

forto sceawin ðe michele merhðe of heuene riche,
to see the great joy of heavenly kingdom,

forto sceawin ðe windes and ðe euele stormes
to see the winds and the evil storms

ðe cumeð of deules blastes,
which come from devil's blasts,

and for us te warnin þat ure ropes ne to-breken,
and for us to warn that our ropes not break,

ðe bieð ibroiden mid þrie strænges,
which are woven with three strings,

of rihte ileaue and of faste hope te gode
of right belief and of firm hope toward God

and of ðare soðe luue ðe is ihoten carite, ðe Crist mæst luueð.
and of the true love which is called charity, which Christ most loves.

Eft hit seið ðat hie stikð niðer in to nielnesse abissos mid here ðohtes,
Again it says that they descend into depth abissos with their thoughts,

for us eft to warnin wið ðo stanroches of ðe harde hierte
for us again to warn with the stone-rocks of the hard heart

ðe næure ne wile nexin for none watere of wisdome,
which never not will soften for any water of wisdom,

ac ʒif ðar cumþ scip to hit tobrekð.
but if there comes ship to it breaks up.

Alswo doð ðat unwise mann
Also does the unwise man

ðe cumþ to ðan unbiliefde manne
who comes to the unbelieving man

ðe ne wile ne ne mai godes lare understanden for his herte hardnesse:
who not will nor can God's teaching understand for his heart's hardness:

he tobrekð, ʒif he ani god wille hafð,
he breaks, if he any good will has,

forðan he hert his gode wille.
because he hurts his good will.

And hie tobrecþ mid þelliche wordes:
And he breaks with such words:

'Hwat dest þu?' he seið,
'What do you?' he says,

'ðu dalst al ðat tu hafst!
you distribute all that you have!

Wile ðu hlesten spelleres and priestes and munekes and þese hadede mannen,
Will you listen preachers and priests and monks and these consecrated men,

ne scalt ðu næure habben god.
not shall you never have good.

Hie wolden foriswelʒen all ðe woreld, ʒif hie mihten.
They would swallow all the world, if they could.

Be trewe mann and halt tin god;
Be true man and hold your good;

þu finst feawe ðe wile ʒiuen ðe ani þing,
you find few who will give you anything,

bute hie witen hwarfore.
unless they know wherefore.

Ðe unware mann ðe ðis ʒeherð,
The unguarded man who this hears,

ðingþ ðat he seið him god rad.
thinks that he says him good advice.

ʒif he arrer dede litel te gode,
If he before did little for God,

ðar after he doð michele lasse;
there after he does much less;

and swo he forfarð,
and so he perishes,

forðan ðe he his priestes lare ne his ræd lesten ne folʒin ne wile.
because he his priests teaching nor his advice listen nor follow not will.

Carite sprat his bowes on bræde and on lengðe swiðe ferr.
Charity spreads his boughs in breadth and in length very far.

Hie me haueð idon speken forðer ðane ic hadde ʒeþouht.
She me has made speak further than I had thought.

Ac nu ic wile wænden to ðe hali mihtes alswo ich ær hadde iʒunnen be godes fultume.
But now I will turn to the holy virtues as I before had begun by God's help.

Ac me þincþ ðat tu lokest aweiward, and heuiliche latst,
But me seems that you look away, and heavy regard,

and hit is me to muchel iswinch ðar embe to þenken oðer to speken,
and it is [ot] me too much labour thereabout to think or to speak,

bute ʒif ðu woldest mid god wille ðarto Ihesten and hes understanden.
unless you would with good will thereto listen and them understand.

Hu andswereð ðe saule and seið:
How answers the Soul and says:

Ich ðe bidde for ðan ilche hlauerd ðe ðe iscop,
I you entreat for the same Lord who you created,

me to helpe, ðat alswo ðu hauest ʒegunnen
[for] me as help, and as you have begun

and ðane grundwall ileid of ðese hali mihtes,
and the ground-wall laid of these holy virtues,

ðat tu hes forð-bringe and me hes tæche.
that you them bring forth and me them teach.

Forðan hie bieð me swiðe unbecnawe
Because they are [to] me very unknown

for ðe maniʒe unðeawes ðe ic mid me to longe habbe ihafd.
for the many vices which I with me too long have had.

Ac nu ic hes wile leten, and mid godes fultume of hem ʒeswiken,
But now I them will leave, and with God's help of them cease,

and min ʒeþanc to ðine lore healden.
and my thought to your teaching keep.

For ðare hali mihte ðe cariteð is icleped,
For the holy virtue which charity is called,

ic ðe beseche and bidde ðat tu ðese halwende lore on write sette,
I you beseech and beg that you this hallowed teaching in writing set,

forðan ic am michel þenchinde
because I am much thinking

ðar hwile ðe ic on ðese wrecche lichame am wuniende,
while I in this wretched body am dwelling,

and ofte forʒete ðat me god wære te healden;
and often forget that me good were to hold;

and ec sum oðer saule hit wile helpen.
and also some other soul it will help.

Hu andswereð Scadwisnesse and þus seið:
How answers Reason and thus says:

Ðas þe me þincþ þu wilt godes lore bliðeliche understonden and liernin;
These me seems you will God's teaching joyfully understand and learn;

and ðat me likeð swiðe wel,
and that me pleases very well,

forði ðat hit seið on ðe hali godspelle:
because it says in the holy Gospel:

Qui est ex deo, uerba dei audit,
Qui est ex deo, verba dei audit,

'Se ðe is of gode, he harkeð bleðeliche godes wordes.'
He who is of God, he hears joyfully God's words.'

Nu me cumþ on iþanke an forbisne þe sanctus Gregorius us seið:
Now me comes in thought one example which Saint Gregory us says:

Qui uirtutes sine humilitate congregat,
Qui virtutes sine humilitate congregat,

quasi in uento puluerem portat,
quasi in vento puluerem portat,

'Se ðe gadereð mihtes wiðuten eadmodnesse,'
He who gathers virtues without humility,'

he seið, 'he is ilich ðo manne ðe berð dust amidewarde ðe winde.'
he says, he is like the man who bears dust amid the wind.'

Forði me þingþ þat is wisdom,
Therefore me seems that is wisdom,

ðat we alre ðinge arst speken of ðessere hali mihte,
that we of all things first speak of this holy virtue,

wið-uten hwam non ne mai bien wiðhealden te none freme ne te none gode.
without which none can be restrained to no advantage nor to any good.

Of edmodnesse.
About humility.

Ðies hali mihte ðe we embe spekeð,
This holy virtue about which we speak,

hie hatte humilitas, þat is, eadmodnesse.
she is called humilitas, that is, humility.

Ðe hali apostel hes clepeð uirtutem Christi,
The holy apostle it calls virtutem Christi,

'Cristes awene mihtes,'
Christ's own virtue,'

forði ðat þurh his mannisnesse,
because through his humility,

and ðurh ðare michele eadmodnesse
and through the great humility

ðe he mid hire sceawede,
with which he her showed,

all mannkyn te forbisne,
all mankind as example,

he ouercam deuel,
he overcame devil,

and all his mihte of ðare beswikene woreld.
and all his power over the deceived world.

Swa ðu niht alswo,
So you can also,

ʒif ðu wilt ðese mihte at him lernin, and him folʒin.
if you will this virtue of him learn, and him follow.

Di[s]cite a me, quia mitis sum et humilis corde,
Discite a me, quia mitis sum et humilis corde,

et inuenietis requiem animabus uestris,
et invenientis requiem animabus vestris,

'Liernið at me,' seið Crist,
Learn from me, says Christ,

'þat ic am softe, and of eadmode hierte:
that I am soft, and of humble heart:

and swa ʒe muʒen finden reste te ʒeure saule.'
and as you can find rest unto your soul.'

Harke nu ðe formeste forbysne
Hear now the first example

ðe he mankenn sceawede ðas þe we cunnen understonden.
which he mankind showed this which we can understand.

Ðe apostel seið be him:
The apostle says about him:

Qui cum in forma dei esset,
Qui cum in forma dei esset,

exinaniuit senmet ipsum,
exinanivit senmet ipsum,

formam serui accipiens,
formam serui accipiens,

'Ðo ðe Crist, godes sune,
Though Christ's God's Son,

was ʒelich godd his fader on ielde and on mihte and alles kennes wisen,
was like God his father in age and in power and all kinds of wises,

he litlede him seluen to-foren mannes eiʒen,
he humbled himself before man's eyes,

mid his þralles lichame ðe he nam,
with his thrall's body which he took,

and ðarinne bar ðat liht barninde
and therein bore the light burning

ðe lihte alle his ʒecorene ðe him wolde folʒin.'
which enlightened all his chosen which him would follow.'

Gif ðu ðis liht miht isien,
If you this light can see,

full ʒewiss ðe ðu heiʒer art,
quite surely the you higher are,

þe warliker ðe seluen wilt neðerin.
the more cautiously yourself will humble.

Gif ðu ðe seluen for ðessere forbisne ne wilt naht neþerin,
If you yourself for this example not will not humble,

wite ðu to soðe ðat tu of ðese lihte litel oðer naht ne ʒesikst.
know you for truth that you of this light or nothing not see.

Wa mai bien ðe blinde,
Woe can be the blind,

ðe stant amidewarde ðe scinende sunne and of hire naht ne isikð!
who stands amid the shining sun and of her nothing not sees!

ʒiet ðu miht of ðessere eadi mihte ma forbisne liernen at Criste.
yet you can of this blessed virtue more example learn from Christ.

He ðe weiʒþ upp mid his fingre heuene and ierðe
He who lifts up with his finger heaven and earth

and alle ðo þing ðe ðar inne beoð,
and all the things which therein are,

al swo he ðe hes alle iscop,
as he who them all created,

he makede him swa litel swo is ðat child of one niht ielde.
he made himself as little as is the child of one night's age.

He, ðurh hwam kinges rixit,
He through whom kings reign,

and alle mihtes and alle strengþes of him cumeð,
and all power and all strength of him comes,

he lai bewunden on fiteres and mid swaðelbonde ibunden;
he lay wrapped in rags and with swaddling bands bound;

and he ðe is godes wisdom,
and he who is God's wisdom,

ðurh hwam bieð alle wittes and ælle wisdomes and alle tungen spekinde,
through whom are all understanding and all wisdom and all tongues speaking,

he lai alswa ðat child ðe nan god ne cann,
he lay as the child who no good not knows,

ne speken ne mai, ne isien, ne him seluen wealden,
nor speak not can, nor see, nor himself rule,

ðurh hwam alle earen ʒehiereð,
through whom all ears hear,

and alle menn hem seluen welden,
and all men themselves rule,

and alle eiʒene isieð.
and all eyes see.

He ðat alle cnewes to cnelið,
He to whom all knees kneel,

and alle menn to buʒeð,
and all men bow,

he was buhsum ane deadliche manne,
he was obedient to one dead man,

Iosepe ðe smiðe, and his moder.
Joseph the smith, and his mother.

Ðies ilke hlauerd Iesus Crist,
This same Lord Jesus Christ,

he was her on ðese liue wuniʒende
he was here in this life dwelling

þrie and þrihti wintre and an half mang senfulle mannen,
three and thirty years and one half among sinful men,

soð godd, ðe hie ne mihten isien,
true God, whom they not could see, and true man,

and soð mann, ðe hie isien mihten,
and true man, whom they see could,

and alle ðe laʒwes fulliche hield,
and all the laws fully observed,

and hersum was his fader anon to ðe deaðe,
and obedient was his Father unto the death,

for ðessere muchele eadmodnesse ðe he sceawede manne to forbisne,
for the great humility which he showed [for] man as example,

and att and dranc, and reste and sliep,
and ate and drank, and rested and slept,

and alle ðing alswo soð mann, wiðuten sennen ane.
and all things as true man, without sins alone.

Forði warð dieuel beswiken
Therefore devil deceived

and beuall þo haðene mid his leðre meneʒinges
and urged the heathen with his wicked admonition

al hwat hie hine fordemden to deaðe mid muchele unrihte,
until they him doomed to death with great injustice,

and ec ðane forcuþeste deað,
and also the most ignomious death,

and ðane laðlicheste ðe hie beðenchen mihten, þat was on rode,
and the most loathly which they think could, that was on Cross,

and iec betwenen twa þieues.
and also between two thieves.

Ðis hie deden to echen alle ðe scames and ðe bismeres
This they did to increase all the shames and the insults

ðe hie arrer him hadde idon un-of-earned.
which they before him had done undeservedly.

On ðelliche wise ouercam Crist, godes sune,
In such wise overcame Christ, God's Son,

ðane swikele dieuel ðurh ðessere iblescede mihte;
the treacherous devil through this blessed virtue;

nolde mid none strengþe him binemen mankenn,
would not with any strength him deprive mankind,

forðan ðe ðe dieuel mid none strengþe ut of paradise hine ne brohte,
because the devil with any strength out of paradise him not brought,

ac he him beswoc;
but he him deceived;

and mid rihte godes dome he was ut ʒedon,
and with right God's doom he was out put,

forði ðat godd hadde iwarned him beforen:
because God had warned him before:

In quacunque die comederis ex hoc ligno, morte morieris,
In quacunque die comederis ex hoc ligno, morte morieris,

'Hwilche daiʒe,' he sede, 'se ðu etst of ðese trewe ðu art deaðes sceldih.'
What day, he said, which you ate of this tree you are death guilty.

Alle ʒe Adames children ðe bieð lustfull uppe newe wastmes,
All you Adam's children who are lustful after new fruits,

ierneð, ierneð to ðe trewe ðe stant amidewarde paradise,
run, run to the tree which stands amid paradise,

witende boðe god and euel!
knowing both good and evil!

Te ʒewere behofde ys ʒeplanted an iblesced treu amidde ðare hali chereche,
To your behoof is planted a blessed tree amid the holy church,

þat is, ðe hali rode ðe Crist on hangede,
that is, the holy cross on which Christ hung,

ðe derewurðeste wastme ðat æure ʒiete ani treu bar.
the precious fruit which ever yet any tree bore.

Notieð hier of mid rihte ileaue and mid faste hope,
Use here of with right faith and with firm hope,

and mid ðare soðe luue ðe is icleped karite;
and with the true love which is called charity;

and ʒeu scal bien forʒiuen ðe gelt ðe ure fader of-earnede, þat is, se eche deað.
and you shall be forgiven the guilt which our father earned, that is, the eternal death.

And to eche, ðan ʒe sculen habben sikerliche ðat eche lif,
And to increase, then you shall have surely the eternal life,

alle ðe æure belieueð on ðessere soðe beleaue,
all who ever believe in this true belief,

and of ðese hali wasme notieð,
and of this holy fruit use,

ðe is mid rihte icleped corpus domini.
which is with right called corpus domini.

Notieð ðat ʒe isieð, bread and win wiðuten;
Use what you see, bread and wine without;

and on ʒeure iþanke ilieueð ðat ʒe naht ne ʒesieð:
and in your thought believe that you not see:

þat is, Cristes flasch and his blod!
that is, Christ's flesh and his blood!

And wite ʒe te soðe,
And know you for truth,

all swo soðliche swa bread and win fedeð ðane lichame,
as truly as bread and wine feed the body,

ðar hwile ðe he on ðese liue wuniʒeð,
while he in this life dwells,

swa soðliche fett ðis hali corpus domini baðe saule and lichame to ðan eche liue.
so truly feeds this holy corpus Domini both soul and body to the eternal life.

And al swa soðliche swa ðat trew of paradise was icleped 'witinde baðe god and euel,'
And as truly as the tree of Paradise was called 'knowing both good and evil,'

swa soðliche berð ðis ilche trew ðat wastme ðe maniʒe want to liue,
so truly bears this same true the fruit the many turns to life,

and ec sume to deaðe,
and also some to death,

for ðare misbileaue and for ðare unwurscipe
for the disbelief and for the irreverence

ðe me nimð hit al swa unwurðliche
which one takes it all as unworthily

swa me nimð ðat bread of ðæ borde,
as one takes the bread of the board,

mid fule herte and mid fule þanke and mid fule buce.
with foul heart and with foul thought and with foul belly.

Hwa se ðis hali wastme of ðan ðe heng on ðese liues trewe noteð,
Whoever this holy fruit of him who hung on this life's tree enjoy,

and is mid heued-senne ibunden,
and is with cardinal sin bound,

þe naure ne mai ben unbunden
which never can be unbound

bute ðurh priestes muðe oðer ðurh biscopes,
but through priest's mouth or through bishop's,

al swa soðliche wite he,
so truly may know he,

al swa hit is sikerliche his flesc and his blod
as it is certainly his flesh and his blood

ðe scal all manken demen,
who shall all mankind judge,

ðat he ðar rihtes for-demþ him seluen
that he there rightly fore-judges himself

ær he to ðe dome cume.
before he to the judgment come.

Bie war se ðe wile!
Beware he who will!

Ich hadde iþoht ðat ic naht ne scolde writen bute of ðese haliʒe mihtes,
I had thought that I nothing not should write but of this holy virtues,

ðeih ic me selu none ne habbe swa swa me behofde;
although I myself none not have as me behooved;

ðanne am ic iladd ut oðerhwile,
then am I led out sometimes,

ær ic hit ouht wite, to oðer þinge:
before I it anything know, to another thing:

forðan ʒif hit ne helpð one,
for if it not helps one,

hit helpð an oðer.
it helps another.

Lieue saule, of ðessere hali mihte eadmodnesse
Dear soul, of this holy virtue humility

ic ne mai swa laten ðat tu of hire ʒiet more ne ʒehiere;
I not can so let that you of her yet mot not hear;

forðan hie is þe swa swiðe nedfull,
because she is the so very needful,

ðat tu ne miht none oðre mihte habben ne healden,
that you not can no other virtue have nor hold,

ne on one wise ʒeborʒen bien,
nor in one wise saved be,

bute þu ðese habbe.
unless you this have.

Ðese hali mihtes ðe we embe spekeð,
These holy virtues about which we speak,

hie bieð gastliche and unaseiʒenliche,
they are spiritual and invisible,

and for ði hit is ðe strengere embe hem to spekene.
and therefore it is the stronger about them to speak.

Hie bieð mid rihte godes ʒiues icleped.
They are with right God's gifts called.

For ði sade ðe angle Gabriel to ure lafdi sainte Marie:
Therefore said the angel Gabriel to our Lady Saint Mary:

Aue, gratia plena!
Ave, gratia plena!

'Hail ðu, Marie,' he seide, 'full of godes ʒiues;
Hail you, Mary, he said, full of God's gifts;

ðu scalt beren on ðine wombe godes auwen sune.'
you shall bear in your womb God's own Son.'

Wel hie mihte ða witen
Well they could then know

þat hie scolde bien heiʒest ouer alle þing on heuene and on ierðe,
that they should be highest above all things in heaven and on earth,

alswo godes aʒen moder, wið-uten him seluen.
as God's own mother, without himself.

Ac hie kedde sone ðat þies hali mihte was on hire, ða hie sæde:
But she declared soon that this holy virtue was in her, when she said:

Ecce ancilla domini,
Ecce ancilla domini,

'Loke hier,' cwað hie, 'godes aʒen þralle!'
'Look here,' said she, 'God's own servant!'

Harkieð, harkieð, Eue dohtren,
Listen, listen, Eve's daughters,

ʒe ðe telleð swa wel of ʒeu seluen,
you who regard so well of yourselves,

þat me clepeð ʒeu lafdies,
that one calls you ladies,

gað to ðare rihte lafdi and lierneð eadmodnesse!
go to the right Lady and learn humility!

On ða time ðe hie was hier on liue libbende,
In the time when she was here in life living,

hit was iwriten:
it was written:

Maledicta sterilis, que non peperit,
Maledicta sterilis, que non peperit,

'ʒewerʒed bie þat wif ðe child ne mai habben!'
'Cursed be the wife who child not can have!'

Hie ðe child nolden beren oðer ne mihten,
They who child would not bear or not could,

hie waren ihealden swiðe unwurð be ðan daiʒe;
they were regarded very unworthy by the day;

and naþelæs nolde hie naht ðarfore læten
and nevertheless would not she therefore let

þat hie ne behiet hire maidenhad æure mo to healden hire lauerde gode.
that she not promised her virginity ever more to preserved [to] her Lord God.

Wolde bliðelicor hier bien unwurðed mang mannen,
Would more joyfully here be despised among men,

ðanne hie scolde forliesen ða michele wurðscipe mang ðo aingles.
than she should lose the great honor among the angels.

For ði hie sæide:
Therefore she said:

Quia respexit humilitatem ancille sue.
Quia respexit humilitatem ancille sue.

Ecce enim hex hoc beatam me dicent omnes generaciones,
Ecce enim hex hoc beatam me dicent omnes generaciones,

'For ði ðat mi lauerd godd lokede to ðare eadmodnesse of his þralle,
Because my Lord God regarded to the humility of this servant,

þat ic me hadde maked unwurð mang mine kenne of israelisce folke,
that I myself had made unworthy among my kin of Israel people,

for þi ðat ic nolde habben wapmannes imone ne childre beren,
because I would not have man's company nor children bear,

ac him ic ofrede baðe mine lichame and saule,
but him I offered both my body and soul,

and min maidenhad him behiet eure mo to healden:
and my virginity him promised ever more to hold:

for ði seggeð all mankynn þat ic am eadi þat ic beliefde on godes sonde,
therefore say all mankind that I am blessed that I believed in God's message,

ðe he me sante seggen bi Gabriel, his heih ængel,
which he me sent say about Gabriel, his archangel,

þat ic scolde, ðurh his muchele mildce, bien godes sunes moder,
that I should, through his great mercy, be God's Son's mother,

and ec æure ðurh-wuniʒen maiden.
and also ever remain virgin.

Ðis selcuð he dede be me,
This wonder he did to me,

Quia potens est,
Quia potens est,

'forðan he is mihti and hali,'
because he is mighty and holy,'

et misericordia eius a progenie in progenies timentibus eum.
et misericordia eius a progenie in progenies timentibus eum.

'Ðese michele mildce he kedde on me.
This great mercy he made known in me.

Eure mo hie ʒelast mid him fro kenne to kenne,
Ever more she lasts with him from generation to generation,

to alle ðo mannen ðe him ondradeð.'
to all the men who him fear.'

Ðe hali wordes ðe ic habbe iwriten on magnificat,
The holy words which I have written in magnificat,

wite ðu te soðe ðat hie bieð of ðe hali goddspelle,
know you for truth that they are of the holy Gospel,

ðe sainte Marie sæde hire self mannen to helpe,
which Saint Mary said herself [for] men as help,

and to warniʒen þat hie michele hope to godes milce hauen,
and to warn that they much hope toward God's mercy have,

alle ðe him ondreadeð,
all who him fear,

and for his eiʒhe alle unrihtwisnesse forlateð.
and for his fear all unrighteousness forsake.

And þo ðe swo ne willeð,
And those who so not will,

hie seið ʒiet forðer:
she says yet further:

Dispersit superbos mente cordis sui, et exaltauit humiles,
Dispersit superbos mente cordis sui, et exaltavit humiles,

'Alles ðe bieð modi and michel læteð of hem seluen ðurh ðe þanc of here hierte,
All who are proud and much think of themselves through the thought of their heart,

bute hie hem seluen neðerien
if they themselves humble

ær ðanne hie of ðese liue faren:
before they from this life go:

al swa soðliche swa sainte Marie hit sade mid hire hali muðe,
just as truly as Saint Mary it said with her holy mouth,

swa soðliche scal goddalmihti hes forliesen,
so truly shall God Almighty lose,

mid saule and mid lichame,
with soul and with body,

al swo ðo ðe bieð aʒeanes him and dieule folʒieð,
as those who are against him and devil follow,

ðe wolde him seluen herʒen.'
who would himself praise.'

Ac he brohte him seluen swiðe neðer in to helle, and alle his folʒeres.
But he brought himself very low into hell, and all his followes.

ʒiet hie seið furðer:
yet she says further:

Et exaltauit humiles,
Et exaltavit humiles,

'All swa he hafð ineðered niðer in to helle grunde
As he has cast down into hell's ground

alle ðe modi ðe hier on liue ðe dieule folʒeden,
all the proud who here in life the devil followed,

alswa he haueð iheiʒed alle ðo ðe Cristes eadmodnesse habbeð ʒeluued and ihelden,
so he has praised all those who Christ's humility have loved and kept,

in to heuene riches merhðe.'
into heavenly kingdom's joy.'

Lieue saule, clepe ʒierne to vre lafdi sainte Marie,
Dear soul, call willingly to our Lady Saint Mary,

ðat hie, for hire michele eadmodnesse ðe hie hier on ðese liue hadde,
that she, for her great humility which she here in this life had,

ðat hie bere ðin arnde te Criste, hire lieue sune,
that she bear your errand to Christ, her dear Son,

ðat ðis hali mihte mote on þe rixin,
that this holy virtue may in you reign,

ær ðu fram ðine lichame scelie!
before you from your body depart!

�� And hu ðu miht hes ʒecnawen, ic ðe wile warnien.
And how you can them know, I you will warn.

To sume menn hie cumð and farð,
To some men she comes and goes,

and mid sume men hie is wunende,
and with some men she is dwelling,

and on swiðe feawe menn hie is rixende.
and in very few men she is reigning.

On ða manne ðe hie is rixende, þis [is] ðe tacne:
In the man which she is reigning, this is the sign:

al swo ðe woreld-mann lihtliche leicheð of ydelnesse ðe he isieð oðer iherð,
as the worldly lightly laughs of vanity which he sees or hears,

al swa ðe gastliche mann ðe hie on rixeð,
so the spiritual man in whom she reigns,

lihtliche wepð oðer sobbeð, oðerhwile mid bitere teares,
lightly weeps or sobs, sometimes with bitter tears,

oðerhwille mid wel swete teares,
sometimes with well sweet tears,

after ðan ðe he isiecþ oðer iherð oðer þengþ.
after that he sees or hears or thinks.

Of alle ða þinges ðe ðe woreld-mann hafð frieurenesses and blisses,
Of all the things which the worldly man has consolation and bliss,

nafð ðes gastliche mann bute reunesses and sarinesses.
not has this spiritual man but grief and sorrow.

Ðeih he betere do ðan an oðer,
Although he better do than another,

þeih hweðere he læte wers of him seluen,
nevertheless he let worse of himself,

ðanne he do of oðre, ðe swo ne doð.
than he do of others, who so not do.

Ðen[c]þ on his herte þat he is of ðare ilche molde ðe hie bieð ðe euele doð;
Thinks in his heart that he is of the same mold as they are who evil do;

and ʒif godd hit him nadde iʒiuen,
and if God it him not had given,

he scolde fuliwis don alswa oðer wurse;
he should quite surely do or worse;

and alswa godd haueð ore and milsce of him,
and as God has mercy and pity of him

swa he mai of hem, whanne his wille is.
as he can of them, when his will is.

Hie ne bieð nauht alle eadmode ðe unorneliche libbeð on mete and on claðes,
They not are all humble who coarsely live in food and clothes,

and draʒeð te world-eihte.
and go after worldly possessions.

Sume libbeð unorneliche on mete and on claðes,
Some live coarsely in food and in clothing,

naht for godes luue, ac swilch hit hem bie icynde.
not for God's love, but as it them be natural.

Lean hie sculen habben,
Reward they shall have,

ac naht swilch swa sculen habben ðo ðe mihte heiliche libben,
but not such as shall have those who could exaltedly live,

ac hie neðerið hem for eadmodnesse te habben and for to helpen godes þearuen.
but they humble themselves for humility to have and to help God's needy.

Sume oðre nimeð godes marc on hem,
Some others take God's mark upon them,

wandeð here claðes and naht here þeawes,
change their clothes and not their manners,

diemeð hem seluen, seggeð ðat hi bieð senfullest of alle oðre manne;
judge themselves, say that they are sinful of all other men;

ac ʒif sum mann hes undernimþ mid sume unþeawe,
but uf anybody them reproves with any vice,

hie cyðeð sone mid bitere answere and mid euele wordes
they show soon with bitter answer and with evil words

ðat hit ne-cam noht of eadmode herte,
that it not came not from humble heart,

ðe dom ðe hie swa swiðe fordemden hem seluen.
the doom which they so strongly condemned themselves.

Bie war, ʒif ðu wilt!
Beware if you will!

Ne hafst tu næure soðe eadmodnesse on þe,
Not have you never true humility on you,

ær ðu muʒe þoliʒen alle harmes and scames and bismeres,
before you can suffer all harms and shames and insults,

ðat ani man ðe mai don.
that any man [to] you can do.

And ðanne scalt tu ʒiet seggen,
And then shall you yet say,

and mid herte hit ilieuen:
and with heart it believe:

'All ðat ic habbe iþoled,
All that I have suffered,

ic am wel wurðe ðat and more to þolien,
I am well worthy that and more to suffer,

for his luue ðe þolede michel more for me, all un-of-earned.'
for his love which suffered much more for me, all undeserved.'

Giet bie war of one þinge!
Yet beware of one thing!

It his ʒewriten:
It is written:

Nimia humilitas est maxima superbia,
Nimia humilitas est maxima superbia,

ðat is, 'ʒif ðu latst ðe seluen oðerliker ðanne oðre gode eadmode menn,
that is, if you behave yourselves otherwise, than other good humble men,

and tu ne hafst swa on ðine herte swa ðu sceawest wiðuten,
and you not have so in your heart as you show outside,

ðanne wite ðu te soðe ðat ðat is michel modinesse.'
than know you for truth that that is great pride.'

Ðeih þu do ane michele godnesse teforen maniʒe oðre,
Although you do a great goodness before many others,

all it is forloren bute eadmodnesse bie ðar mide.
all it is lost except humility be therewith.

Forðan ðe we habbeð hier te-foren writen
Because we have here before written

þat godes milsce last æuremo to alle ðo mannen ðe him bieð dradinde,
that God's mercy lasts evermore to all the men who him are fearing,

swa swa sainte Marie hire self berð ʒewitnesse,
as Saint Mary herself bears witness,

for ði, mid godes grace, ic ðe wile seggen of his drædnesse,
therefore, with God's grace, I you will say of his fear,

after ðan ðe hali writes seggeð and us openieð.
after the holy writings say and us open.

Of dradnesse.
About fear.

Timor domini is an oðer hali mihte,
Timor domini is another holy virtue,

þat ðe Salamun seide hie is initium sapientie, 'Anginn of wisdom.'
which Solomon said she is initium sapientie, 'Beginning of wisdom.'

Þe hali gast spekð ðurh Dauið ðe profiete, and ðus seiþ:
The Holy Ghost through David the prophet, and thus says:

Venite fili, audite me, timorem domini docebo uos,
Venite fili, audite me, timorem domini docebo vos,

'Cumeð children, ðe liernien willeð, and hlesteð me,
'Come children, who learn will, and listen me,

and ic eu wile tachen godes drædnesse.'
and I you will teach God's fear.'

Quis est homo qui uult uitam?
Quis est homo qui vult vitam?

'Hwa is þat,' he seiþ, 'ðe wile hauen ðat eche lif,
'Who is that, he says, who will have the eternal lfe,

þat lange lif, ðat eadi lif of ʒeu,
the long life, the blessed life of you,

ðe luuiʒeð swa swiðe ðis scorte lif?'
who love so greatly this short life?'

ʒif ðu andswerest mid herte oðer mid muðe, and seist:
if you answer with heart or with mouth, and say:

'Ic hit ʒierne and ic hit wile hauen swiðe bliðeliche, ʒif ic mai,'
'I it yearn and I it will have very joyfully, if I can,'

he wisseð ðe ʒiet forðer, and seið:
he guides you yet further, and says:

Proibe linguam tuam a malo,
Proibe linguam tuam a malo,

'forbet ðine tunge fram euele,
'keep your tongue from evil,

and ðine lippen ðat he ne speken swikedom;
and your lips that they not speak guile;

diuerte a malo et fac bonum,
diverte a malo et fac bonum,

'wænd fro euel wune, and do god;
'turn from evil habit, and do good;

siec ðat tu haue pais aʒeanes gode,
seek that you have peace with God,

þat ðu naht ne healde aʒeanes his bebode ne aʒean none manne,
that you not hold against his commandment nor against any man,

ne mid worde ne mid weorke,
nor with word nor with work,

ðas ðe ðu muʒe wealden.'
which you can rule.'

Ðanne ðu ðese sibsumnnesse hafst ʒefunden,
When you this peace have found,

ðanne art tu rihtwis:
then are you righteous:

and haue æure godes drædnesse mid þe,
and have ever God's fear with you,

þat ðu ðis ne forlies.
that you this not lose.

'Ðanne sculen godes eiʒen bien uppe ðe,
'Then shall God's eyes be upon you,

ðat nanðing ne mai ðe deriʒen,
that nothing not can you harm,

and his earen opene to ðine bienes,
and his ears open to your cries,

ðat naþing he ðe ne wile wærnen.'
that nothing he you not will deny.'

Ðus ðe ratt ðe halie gast,
Thus you advices the Holy Ghost,

ðe spekð ʒiet alche dai ðurh ðene selm ðe ðu ʒesikst oðer iherst.
who speaks still each day through the Psalm which you see or hear.

Bie war, ʒif ðu wile!
Beware, if you will!

Se ðe nele ðese hali lare of ðe hali gast understanden, ne wiðealden,
He who will not this holy teaching of the Holy Ghost, nor keep,

hlest hwat he seið ðar after:
listen what he says thereafter:

Vultus autem domini super facientes mala,
vultus autem domini super facientes mala,

ut disperdat de terra memoriam eorum,
ut disperdat de terra memoriam eorum,

'Godd,' he seið, 'lokeð, wraðliche uppe hem ðe euele doð,
'God,' he says, 'looks, wrathfully upon them who evil do,

ðe for his dradnesse ne willeð iswiken.
who for his fear not will cease.

For ði scal godes wraððe cumen on hem,
Therefore shall God's wrath come on them,

ær hie hit aut witen, and forliesen hem,
before they it anything know, and lose them,

baðe licame and saule,
both body and soul,

of ðese deadliche lande ðe hie on wunieð and swa michel luuiʒeð.'
of this mortal land wherein they dwell and so much love.'

Swa hie sculen iec forliesen ðat liuiende land,
So they shall also lose the living land,

þat is, ðat eche lif,
which is, the eternal life,

forðan ðe hie nolden godes lare hlesten ne folʒin.
because they would not God's teaching listen nor follow.

Giet he seið ðat here ʒemiend scal swo bien forloren,
Again he says that their remembrance shall so be lost,

ðat me of hem ne scal neiðer ne speken ne þenchen.
that one of them not shall neither speak nor think.

Giet seið ðat hali writ:
Still says the holy writing:

Qui timet deum, faciet bona;
Qui timet deum, faciet bona;

qui autem duri cordis est, corruet in malum,
qui autem duri cordis est, corruet in malum,

'Se ðe ondrat godd,
'He who dreads God,

he lat æure ðe euel to done for his heiʒe;
he lets ever the evil to do for his awe;

se ðe is of harde hierte,
he who is of hard heart,

he nondratt noht godd,
he not dreads God,

and forði he farð from euele to euele and fram senne to senne.'
and therefore he goes from evil to evil and from sin to sin.'

Hit bieð maniʒe men swiðe beswikene
It are many men greatly deceived

ðat more dradeð ane deadliche manne
that more dread one mortal man,

ðane he doð god almihtin,
than he do God Almighty,

ðe for ðare worldes scame oðer for here scorte liue,
who for the world's shame or for their short life,

hem al forswerieð, and sleað here auʒene saule,
themselves all forswear, and slay their own soul,

and forlieseð ðat eche lif.
and lose the eternal life.

Forði us warneð Iesus Crist, and ðus seið:
Therefore us warns Jesus Christ, and thus says:

Nolite timere eos qui corpus occidunt,
Nolite timere eos qui corpus occidunt,

animam autem non possunt occidere,
animam autem non possunt occidere,

'Ne drædeð naht,' he sade, 'hem ðe ʒure lichame muʒen ofslean;
'Nt dread not,' he said, 'them who your body can slay;

ac of him ʒe aweð to ben ofdrad,
but of him you ought to be afraid,

þe mai baðe lichame and saule werpen in to ðe fier of helle.'
who can both body and soul throw into the fire of hell.'

Eft seið ðe boc of wisdome:
Again says the book of wisdom:

Deum time, et mandata eius obserua,
Deum time, et mandata eius observa,

'Dræd godd, and hald his bebode!'
'Fear God, and hold his commandment!'

Þis auht elch mann te donne,
This ought each man to do,

forðan no þing hem ne scall trukien,
because nothing them shall fail,

on ðese liue ne on ðere oðre,
in this life nor in the other,

ðe him drædeð and luuiʒeð inne soðe.
who him dread and love in truth.

After ðesse drædnesse ðe is of pine,
After this dread which is of pain,

cumð an oðer ðe is icleped timor sanctus,
comes another which is called timor sanctus,

þat is, hali dradnesse,
that is, holy fear,

ðe æure scal ilasten, on worelde woreld,
who ever shall last, in world world,

forðan ðe hie is imængd mid ðare soðe luue ðe hatte kariteð.
because she is mingled with the true love which is called charity.

Ðies dradnesse is swete,
This fear is sweet,

al swa ðe sune ðe drat his fader,
as the son who dreads his father,

naht for none pine,
not for any pain,

ac drat him ðat he forliese his swete luue;
but fears him that he lose his sweet love;

and for ði he ðeneð his fader mid muchele luue, imaingd mid dradnesse.
and therefore he serves his father with great love, mingled with fear.

Ðies ilke dradnesse us behoueð.
This same fear us behooves.

Qui timet deum nichil negligit,
Qui timet deum nichil negligit,

'Se ðe gode on-dratt,
'He who God fears,

for his ʒemeleste ne latt he naht te donne of ðat he haueð te donne.'
for his carelessness not lets he to do of what he has to do.'

Of ðesere godes dradnesse springþ ut an oðer godes ʒiue,
From this God's fear springs out another God's gift,

ðe is swiðe niedfull auriche manne ðe i-boreʒen scal bien.
which is very necessary every man who saved shall be.

Of reuhðe.
About pity.

Pietas hatte on of ðese hali mihtes,
Pietas is called one of these holy virtues,

þat is, reuhðe on engelisc.
that is pity in English.

Hie cumþ of ðare iwundede herte ðe bien iwunded mid godes arewen.
She comes from the wounded heart which are wounded with God's arrows.

Of hem seið ðe profiete:
About them says the prophet:

Sagitte tue acute,
Sagitte tue acute,

'Lauerd,' he sæde, 'scarpe bien ðine arewen';
'Lord,' he said, 'sharp are your arrows';

hie wundieð ðane forgilte mann ðe wann ongeanes ðe ðurh dieules lare.
they wound the guilty man who fought against youu through devil's teaching.

Þu werpest him ðer niðer,
You throw him there down,

þat he lið istreiht upe ðare bare ierðe,
that he lies stretched upon the bare earth,

and halt him seluen for ierðe,
and regards himself as earth,

wepð and woneð ðat he æure was to manne iscapen,
weeps and wails that he ever was as man created,

ðat he scolde swa michel habben misdon aʒean his sceppend,
that he should so much have misdone against his Creator,

for hwat he ofearneð helle pine.
for which he deserves hell's pain.

Ðis doð reuhðe don, ðe is iwis godes ʒiue.
This causes pity do, which is certainly God's gift.

Hie dieð him arst habben reuhðe of him seluen,
She causes him first have pity of himself,

and ðanne of his nexten,
and then of his neighbor,

of alle unʒelimpes ðe him for his sennes to-cumeð.
of all misfortunes which him for his sins happens.

Gif ðu ðese godes ʒiue biʒeten miht,
If you this God's gift obtain can,

þanne scalt tu hauen nexce herte and gode,
then shall you have soft heart and good,

and riewsiende ðe seluen to helpe,
and compassionate yourself to help,

and ðine saule to aliesen fram ðo pines ðe hie ofearned hafð.
and your soul to save from the pains which she deserved has.

Ne haue ðu hope te fader ne te moder, te sune ne te dohter,
Not have you hope toward father nor the father, the son nor daughter,

te broðer ne te swuster,
toward brother nor the sister,

ne te nan ier[ð]lich mann,
nor towards no earthly man,

ðanne þin lichame lið under ierðe ʒetwamd fram alle liuiende manne,
when your body lies under earth separated from all living men,

all-ane, fule, stinkende, full of wermes,
alone, foul, stinking, full of worms,

and on ða þiesternesse fram alle lihte,
and in the darkness from all light,

and ðu, earme saule, on ðe wallende brene of ðe hote fiere,
and you, wretched soul, in the boiling heat of the hot fire,

and eft, embehwile, on ðe chiuerinde chele,
and again, sometimes, in the shivering chill,

ðat tu ðe seluen naht ne miht helpen,
[so] that you yourself not can help,

ær ðanne ðu habbe ðine sennes al aboht,
before you have your sins all bought,

and all bie iclensed of alle ðine misdædes ðurh ða pines ðe ðu þolest,
and all be cleansed from all your misdeeds through the pains which you suffer,

and ðurh masses and bienes and ælmesses ðe me doð for ðe.
and through masses and prayers and alms which one does for you.

Ðanne ðe wile sare rewen ðat tu ðe seluen ne haddest betere iholpen
Then will sorely repent that you yourself not had better helped

ðare hwile ðe ðu mihtest.
while you could.

Hu scolde godd, oðer ani of his halʒen,
How should God, or any of his saints,

oðer ani of ðine friend, sibbe oðer framde,
or any of your friends, relative or strange,

hauen rewðe oðer mildce of ðe,
have pity or mercy on you,

seððen ðu ðe seluen ne hafst nu hier none of ðe seluen?
since you yourself not have now here none of yourself?

Þis is godes ʒiue,
This is God's gift,

ʒif ðu dus ðe beþencst and ðar after wercst.
if you thus yourself consider and thereafter work.

Of witte.
About knowledge.

Hierafter cumþ an oðer godes ʒiue,
After this comes another God's gift,

þe is icleped sciencia, þat is, inʒehied oðer witt.
which is called scientia, that is, understanding or knowledge.

Ðurh hire ðu miht witen alle craftes ðe on boche bieð ʒewriten.
Through her you can know all crafts which in books are written.

Hie ðe takð gode þeawes and god lif to leden,
She you teaches good manners and good life to lead,

hu ðu scalt fram ðan euele buʒen,
how you shall from the evil bow,

a hu ðu scalt gode werkes don.
and how you shall good works do.

Ac hit bieð sume ðe bieð swiðe wise ihealden ðurh ðessere godes ʒiue,
But they are some who are very wise held through this God's gift,

and want hem seluen and iec sumen oðre te michele hearme,
and turn themselves and also some other to great harm,

þat ðe godd hem ʒaf for here michele gode.
what God them gave for their great good.

Herof sade ðe apostel:
Hereof said the apostle:

Scientia inflat, karitas edificat.
Scientia inflat, karitas edificat.

He seið þat 'ðis scarpe iwitt swelð ðane mann ðe hes haueð wiðuten charite.'
He says that 'this sharp knowledge puffs the man who it has without charity.'

On swilche wise hie swelð
In such wise she puffs

ðat he latt wel of him seluen,
that he thinks well of himself,

and forhoweð oðre ðe swo ne cunnen;
and despises others who so not can;

and on swilche wise he forliest ðat him betst scolde helpen,
and in such wise he loses what him best should help,

þat is, godes luue and mannes.
that is, God's love and [of] man.

For ðan þat wite ðu te fulle soðe,
Therefore know you quite truly,

ðanne ðu forliest mannes luue for ði modinesse,
when you lose man's love for your pride,

þe þingð ðat þu naust naht to wurðin ne te luuen
[to] you seems that you have not to be honor nor be loved

ane wurse mann ðane ðu art,
a worse man than you are,

oðer ðat he nis alswa wis alse ðu,
or because he is not so wise as you,

oðer he nis na swa riche se ðu,
or he is not so rich as you,

oðer of swa heiʒe kenne swa ðu,
or of so high family as you,

oðer naht alswa wurðed mann swa ðu on ðare lease woreld;
or not so honored man as you in the false world;

and for ðelliche þinge hine forhowest,
and for such thing him despised,

and forlatst ðat tu ne wilt to him clepiʒen,
and omit that you not will to him call,

ne to his niede him helpen.
nor in his need him help.

Fulʒewis ðu forliest hier rihtes godes luue and his grace,
Quite certainly you lose here rightly God's love and his grace,

and nem ðis to forbisne!
and take this as example!

Bute ðu habbe godes luue and alre manne,
Except you have God's love and all man's,

ðu ne miht don non god ðe æure gode bie ʒecweme.
you not can do no good which ever [to] God is pleasing.

Ðarof sade ðe apostele:
Thereof said the apostle:

Si distribuero omnes facultates meas, et cetera,
Si distribuero omnes facultates meas, et cetera,

'Gif ic deale all ðat ic habbe for godes luue,
'If I distribute all that I have for God's love,

and ʒiet on-uuen ðan ʒiue mine likame to barnin al to duste for godes luue,
and still over and give my body to be burned all to dust for God's love,

and ic hatie on-lepi mann,
and I hate single man,

ðanne ne habbe ic naht kariteð,
then not have I not charity,

and swa ic habbe all forloren.'
and so I have all lost.'

Nu seið sum mann:
Now says one man:

'Scal ic luuiʒe ðane euele mann?'
'Shall I love the evil man?'

Hlest hwat se heiʒeste ðe seið:
Listen what the highest [to] you says:

Ðiliges proximum sicut te ipsum,
Diliges proximum sicut te ipsum,

'Luue ðine nexte al swa ðe seluen,
'Love your neighbor as yourself,

hwat manne swo he æure bie!'
whatever man he ever be!'

Ne bie he næure swa swiðe forʒelt,
Not be he never so greatly guilt,

æure he is ðin nexte after ʒekynde.
ever he is your neighbor by nature.

Luue ða ʒekynde, and hate his euel.
Love the nature, and hate his evil!

ʒif ðu miht hit bieten,
if you can it mend,

biet hit alswo ðu woldest ðat me bette þin,
mend it as you would that one amend yours,

ʒif ðu wære swo forʒilt al so he,
if you were so guilty as he,

and þenc ðat ðe writt seið
and think that the writing says

þat æure bie ðe mildce ouer ðe rihte dome.
that ever be the mercy above the righteous doom.

For ðelliche þinge maniʒe of ðe wel wise menn forlieseð godes luue and his grace,
For such thing many of the well wise men lose God's love and his grace,

for ði ðat hie ne habbeð,
because they not have,

ne ne reccheð to habben,
nor care to have,

here emcristenes luue,
their fellow-Christian's love,

ac hopieð to here michele wisdome,
but hope to their great wisdom,

and ofte bieð beswikene.
and often are deceived.

Wolden hie hlesten ðane hali apostel, swa hie ne ðorften!
Would they listen the holy apostle, as they not needed!

Si quis uidetur inter nos sapiens esse,
Si quis videtur inter nos sapiens esse,

stultus fiat ut sit sapiens,
stultus fiat ut sit sapiens,

'ʒif ʒeure ani,' he seið, 'is ihealden for wis on ðare woreld, becume sott,
'if your any,' he says, 'is held as wise in the world, become fool,

and swa he mai bien wis.'
and so he can be wise.'

Ðe wise woreld-mann,
The wise worldly man,

he halt michel sothade ðat mann forlate,
he holds great follow that man leave,

for godes luue, hus and ham, wif and child,
for God's love, house and home, wife and child,

and gold and seluer, and alle worldes wele,
and gold and silver, and all world's wealth,

and becume swo michel wrecche al swo he ðe naht ne hadde;
and become so great wretch as he who nothing had;

seið ðat him is betere to sitten on his aʒen,
says that [to] him is better to sit in his own,

and ʒiuen almessen and herberʒin sæli menn,
and give alms and harbor blessed men,

ðanne he scolde al ðat laten,
than he should all that leave,

and libben bi oðres mannes almesse.
and live by other man's alms.

Hleste we herof Cristes aʒene dom,
Let us listen hereof Christ's own judgment,

and swa we muʒen bien ðe sikerere of ðese iflite.
and so we can be the surer of this conflict.

Hit seið on ða hali goddspelle
It says in the holy Gospel

þat an riche iungman cam to Crist be ðo daiʒen
that a rich young man came to Christ in the days

ðe he hier lichamliche was wuniende, and seide:
when he here bodily was dwelling, and said:

Quid faciam, domine, ut habeam vitam eternam?
Quid faciam, domine, ut habeam vitam eternam?

'Hlauerd,' cwað he, 'hwat mai ic don ðat ic mihte hauen ðat eche lif?'
'Lord', said he, 'what can I do that I could have the eternal life?'

Vre drihten him andswerede, and seide:
Our Lord him answered, and said:

Mandata nosti, 'ʒecnoust þu godes bebodes.
Mandata nosti, 'know you God's commandment

Ne sleih, ne ne stell, ne reaue,
Not slay, nor steal, nor rob,

ne forliʒe ðe on hordomes,
nor commit adultery in whoredom,

ne oðre godes forbodes ne tebrec,'
nor in other God's commandment not break,'

'A, hlaueerd,' cwað he, 'alle ðese bebodes ic habbe ihealde fram childhade,
'Oh, Lord,' said he, 'all these commandments I have kept from childhood,

swa ðat ic nabbe nan tebrocen.'
so that I not have nothing broken.'

Ðe ʒiet him andswerede Crist:
Then again him answered Christ:

'God man, ðu art al swo he ðe non heued-senne ne haueð idon.'
'Good man, you are as he who not cardinal sin not has done.'

Si uis perfectus esse, vade et uende omnia que habes, et cetera,
Si vis perfectus esse, vade et vende omnia que habes, et cetera,

'Gif ðu wilt,' he seide, 'bien ðurhut god mann,
'If you will,' he said, 'be perfect good man,

ga and sell all ðat tu hafst,
go and sell all that you have,

and ʒif hit godes wrecchen, and swa folʒe me!'
and give it [to] God's wretched, and so follow me!'

Ðies ʒunge mann ʒiede a-wei sari.
This young man went away sorry.

Hier we habbeð ilierned
Here we have learned

ðat it is betere to læten all ðat te mann awh, mid gode wille,
that it is better to forsake all that one owes, with good will,

þanne he abide all hwat deað hit him beneme, his unþankes.
than he abide until death it [from] him take, against his will.

Hlest nu hwat Crist sade be ða riche manne ðe ʒiede awei sari,
Listen now what Christ said about the rich man who went away sorry,

and his ræd nolde lesten:
and his counsel would not listen:

'Ne mai na more,' cwað he, 'ðe riche mann cumen in to heuene riche,
'Not can no more,' said he, 'the rich man come into heavenly kingdom,

ðanne mai ðe oluende cumen ðurh ðe nædle eiʒen.'
than can the camel come through the needle's eye.'

Ve uobis diuitibus, qui habetis consolationem uestram,
Ve vobis divitibus, qui habetis consolationem vestram,

'Wa ʒeu,' cwað he, 'ʒie riche menn,
'Woe [to] you', said he, 'you rich men,

ðe habbeð swa michele blisse of ʒeuer michele richeise,
who have so great bliss of your great richness,

þat ʒie godd forʒeten and ʒeure saule hæle!'
that you God forget and your soul's salvation!'

For ði ne mai wexen non god sad of godes wordes on ʒeure herte molde,
Therefore not can grow any good seed of God's words in your heart's mould,

for ðan michele embeðanc ðe ʒie habbeð on ʒeure michele wele,
for the great care which you have in your great wealth,

ðe ʒie michel ʒitsið, and luuieð and likeð, and dradeð to forliesen.
which you much covet, and love and like, and dread to lose.

Amang alle ðese embeðankes is ðe wrecche hierte swa iheueʒed,
Among all these thoughts is the wretched heart so heavied,

þat non godes word upp ne mai springen,
that no God's word up not can spring,

ne of godd þenken, ne of his riche, ne of his saule hale.
nor of God think, nor of his kingdom, nor of his soul's salvation.

Ac gleues and skentinges,
But glees and amusements,

and hundes and hauekes,
and hounds and hawks,

and alle ðo þing ðe ʒeu hier gladien mai,
and all the things which you here gladden can,

þat ʒe willen bliðeliche isien and ʒehieren;
that you will joyfully see and hear;

and all ðis ʒe mihten hauen,
and all this you could have,

ʒif ʒe godd luueden mare ðanne all ðis ðe we embe hauen ispeken.
if you God loved more than all this about which we have speak.

Maniʒe of ʒeu bien swiðe beswikene.
May of you are greatly deceived.

Weneð ðat ʒe luuen more godd ðanne ʒe don ʒeure eihte;
Think that you love more God than you do your possession;

ac læt him seggen ðat soðeste, ðe is mid rihte Soð icleped:
but let him say the truest, which is with right Truth called:

Vbi est tesaurus, ibi est et cor tuum,
Vbi est tesaurus, ibi est et cor tuum,

'Ðar ðe ðin hord is, þær is þin herte,' he sæde.
'There your hoard is, there is your heart,' he said.

Ðar is ðin herte ðarof ðe ðu mæst þenkst,
There is your heart where you most think,

and ðar is ðin mæste luue.
and there is your greatest love

Vnderstand nu wel ðe seluen,
Understand now well yourself,

and loke hwaðer ðu þenke more of godd ðe of ðin eihte,
and look whether you think more of God than of your possession,

and wite ðu te soþe:
and know you yourself truth:

hwarof ðu mare þenkst, ðat tu luuest mare!
that of you more think, that you love more.

Walewa ðas siðes, þat ani mann ðat godd hafð iʒiuen witt and wisdom,
Woe to the way, that any man whom God has given understanding and wisdom,

scall luuien more ðe scaftes ðe godd ʒescop,
shall love more the creatures which God created,

ðanne he do his sceppend, ðe him and alle þing ʒescop!
than he do his Creator, who him and all things created!

Lieue saule, ic ðe warni and ʒierne bidde,
Dear soul, I you warn and eagerly beg,

ðat tu, mid ðessere godes ʒiue ðe scientia hatte,
that you, with this God's gift which scientia is called,

understande and lierne fastliche ða ʒekyndes of sennes,
understand and learn firmly the kinds of sins,

hwannen and hwanne (hie cumen),
whence and when they come,

þat ðu muʒe bien war wið hem;
that you can be aware against them;

and ðar ðu art ðurh hem ʒewunded,
and when you are through them wounded,

ðat ðu cunne hes halen;
that you can it heal,

and eft, of ðese hali mihtes,
and again, of these holy virtues,

ðat tu hes kunne wel ʒecnawen,
that you them well recognize,

and mid godes fultume wiðhealden.
and with God's help keep.

Of rade.
About counsel.

Hier after cumð an oðer godes ʒiue,
Here after comes another God's gift,

ðe is icleped consilium, þat is, ræd.
which is called consilium, that is, counsel.

Herof seide Salomon:
Of this said Solomon:

Omnia fac cum consilio, et postea non penitebis,
Omnia fac cum consilio, et postea non penitebis,

'Do alle þing after rade,
'Do all things after counsel,

ðer after hit ne scal þe ofþenchen.'
afterwards it not shall you regret.'

Maniʒe gode þinges ðu hafst iherd and ilierned;
Many good things you have heard and learned;

nim ðar after rad, naht at wise manne one,
take thereafter counsel, not the wise man only,

and þe bie baðe wis and ec goddfrihti, and ifonded of religiun.
and you be both wise and also God-fearing, and tried in religion.

Hwilch lif ðu betst muʒe laden,
What life you best can lead,

ðat auþ to benne michel after ðan ðe ðu hafst michel misdon, oðer litel;
that ought to be much after you have much misdone, or little;

and ðanne mot me lokin ðin ikinde,
and then must one look your nature,

and ðinne lichames hæle oðer unhale.
and your body's health or sickness.

Forðan, ʒif ðu undernimst swilch ðat tu for unhale ne miht iforðin,
Because, if you undertake such that you for sickness not can perform,

ðat ðu godd haddest behaten,
that you God had promised,

hit is ðe michel hauht.
it is the much anything.

Eftsones bie warr,
Again be aware,

ʒif ðu behatst god michel god te donn,
if you promised God much good to do,

and heih lif te healden:
and high life to hold:

ðat lasse gode lif ðe ðu arrer hafdest,
the less good life which you formerly had,

ne miht tu naht eft healden, and bien ʒeboreʒen.
nor can you not again hold, and be saved.

Hier of seið ðat hali godspell:
Of this says the holy Gospel:

Qui mittit manum suam ad aratrum,
Qui mittit manum suam ad aratrum,

et respicit retro, non est aptus regno dei,
et respicit retro, non est aptus regno dei,

'Se ðe doð his hand to ðere sull of godspelle,
'He who puts his hand to the plough of Gospel,

and Cristes ʒoc wile beren,
and Christ's yoke will bear,

and forlat al ðe woreld, and loceð abach,
and forsakes all the world, and looks back,

wændinde to ðe woreld he,
turning to the world he,

nis naht wurðe heuene riche.'
is not worthy [of] heavenly kingdom.'

Ðis is ʒesæd bi ða manne ðe forlat al ðe woreld,
This is said of the man who forsakes all the world,

and folʒeð godes stiefne, ðe ðus seið:
and follows God's voice, which thus says:

Venite ad me omnes qui laboratis et honorati estis, et cetera,
Venite ad me omnes qui laboratis et honorati estis, et cetera,

'Cumeð to me,' he seið, 'alle ðe swinkeð mid euele werkes,
'Come to me,' he says, 'all who labour with evil works,

and ʒeheueʒed bieð mid manikennes sennes,
and heavy are with many kind of sins,

and ic eu wile ʒiue reste to ʒeuer saule,
and I you will give rest to your soul,

and ic wile lihten ʒeuer berðene,
and I will lighten your burden,

ʒif ʒe mine rad hlesten willeð.
if you my counsel listen will.

Bereð min ʒoc uppe ʒeu, of hersumnesse,
Bear my yoke upon you, of obedience,

þe is softe, and min berðen is liht,
which is soft, and my burden is light,

of mine bebodes to healden.
of my commandments to hold.

Mid mine fultume alle ðing ʒe muʒen; wið-uten me, nanþing.'
With my help all things you can; without me, nothing.'

For ðessere swete clepienge cumeð baðe gode and euele,
For this sweet calling come both good and evil,

and lateð all ðe woreld,
and leave all the world,

and nimeð Cristes marc uppen hem, of soðe religiun,
and take Christ's mark upon them, of true religion,

hwilche kennes swa hit bie.
whatsoever kind it be.

Ðe hali gast hem warneð, and seið:
The Holy Ghost them warns, and says:

'Godd ðe ʒeu haueð icleped ut of ðare lease woreld in to gode liue,
God who you has called out of the false world into good life,

he ne nett ʒeu naht ðer to, ac seið:
he not forces you not thereto, but says:

Si uis perfectus esse,
Si vis perfectus esse,

'ʒif ðu wilt,' he seið, 'bien ðurhut god mann,
'if you will,' he says, 'be perfect good man,

ðanne forlat ðu ðe woreld;
then forsakes you the world;

and ʒif ðu nelt naht,
and if you will not,

þu miht wuniʒen on ðare woreld,
you can dwell in the world,

and ec bien ʒeboreʒen,
and also be saved,

ʒif ðu ðinne cristendom wel haldst.'
if you your Christianity well had.'

Ac ʒif ðu ne miht ðe naht wel berʒen, oðer ðu wilt,
But if you not can yourself well save, or you will,

for Cristes luue, more þoliʒen, and betere lif laden:
for Christ's love, more suffer, and better life lead:

lhist, ðerof ic ðe wile warnin.
listen, thereof I you will warn.

Fili, accedens ad seruitudinem dei, et cetera,
Fili, accedens ad servitudinem dei, et cetera,

'Lieue sune,' he seið,
'Dear son,' he says,

'þanne ðu cumst to godes huse him to ðenin,
'when you come to God's house him to serve,

bie wel war,
be well aware,

and ʒarke ðine saule aʒen maniʒes kennes fandinges,
and prepare your soul against many kind of temptations,

and stand mid michel dradnesse,
and stand with great fear,

forðan ðu scalt bien ʒefonded on ða hali liue
because you shall be tempted in the holy life

al swo is þe pott ðe is idon on ðe barnende ofne.
as is the pot which is put into the burning oven.

Gif he ðar inne bersteð and brekð,
If he therein bursts and breaks,

he is forloren and sone ut-ʒeworpen;
he is lost and soon out thrown;

ʒif he belæfð hal and ʒesund,
if he remains whole and sound,

ðe pottere hine deð ðar to ðe he iscapen was.'
the potter it puts thereto which he destined was.'

Ðe apostele seið ðat godd ne wile naht þoliʒen of none his icorene
The apostle says that God not will not suffer of any his chosen

more te fondin ðanne he muʒe þolien.
more to tempt than he can suffer.

Ac ðo ðe bersteð wið-inne here wunienge for here modinesse,
But those who burst within their dwelling for their pride,

hwarof here herte is swa full swa is bladdre of winde,
of which their heart is so full as is bladder of wind,

hie bieð ut-iworpen ðurh dieules lare,
they are out thrown through devil's teaching,

naht for hem seluen ane,
not for themselves alone,

ac for oðre ec awei te affleien.
but for other also away to put flight.

Ðanne fareð hie eft to ðare woreld,
Then go they again to the world,

and bieð forcuðere ðanne hie arrer wæren.
and are worse than they formerly were.

Hie forwerpeð here ræd and here claðes,
They will cast their counsel and their clothes,

and nemeeð hem to ðare woreld
and take themselves to the world

and bieð apostate Criste, forsakene,
and are apostates from Christ, forsaken,

naht mid wordes, ac mid werkes,
not with words, but with works,

ðe werse is, ʒif hit mai.
which worse is, if it can.

Munec mai ut-faren mid ileaue in to hermitorie,
Monk may out go with faith into hermitage,

oðer in to onnesse te wunien,
or in solitude to dwell,

ʒif he godd hafð to iwitnesse
if he God has as witness

ðat he mid hlutter herte hit doð, for bett to donne.
that he with pure heart it do, for better to do.

We findeð on ʒewrite
We find in writing

þat eremite ne owh on wilderne te wunien,
that hermit not ought in wilderness to dwell,

bute he arst bie ʒefanded ðurh regule and ðurh maistre
except he first be tempted through rule and through master

in ðan gastliche ofne ðe we ær embe spaken.
in the spiritual oven about which we formerly spoke.

Ancer is swiðe gastlich lif.
Anchorite is very spiritual life.

Ðese twa lif, hermite and ansæte lif, ðe we nu clepeð anker,
These two lives, hermit and solitary life, which we now call anchorite,

hie wæren hwile ferr fram mannen wuniende,
they were formerly far from men dwelling,

and wæren swiðe iluuede
and were greatly loved

and iheiʒed ðurh ða hali faderes
and praised through the holy fathers

ðe ðar inne wuneden and hit orliche hielden.
who therein dwelled and it honorably held.

Swa me mai ʒiet sume finden
So one can still some find

iþanked bie godd!
thanked be God!

ðe swiðe gastlich lif lædet after ðare woreld ðe nu is.
who very spiritual life lead according to the world which now is.

Al swa me mai,
Also one can,

mang alles kennes liues menn,
among all kind of lives' men,

sume gode and sume euele finden.
some good and some evil find.

He it wot, ðe all wot.
He it knows, who all knows.

ʒif ðu wilt on ðare woreld beleauen,
if you will in the world remain,

and wif and childre hauen,
and wife and children have,

and land teliʒen and weriʒen,
and land till and weary,

ðu scalt hauen ðas te more iswink.
you shall have the more toil.

Ac ʒif ðu hauest godne radʒiue,
But if you have good counsellor,

ðu miht ðar wel libben,
you can there well live,

and ec at gode god lean ofearniʒen.
and also from God good reward earn.

Alle ðo þing ðe ðu hauest te donne, do it mit ræde;
All the things which you have to do, do it with counsel;

and ðe rad bie swulch,
and the counsel [let] be such,

ðat tu noht ne do aʒenes ðe holi write.
that you not do against the holy writing.

Hierof us warneð Crist, and ðus seið:
of this us warns Christ, and thus say:

Dum es cum aduersario tuo in uia, et cetera,
Dum es cum adversario tuo in via, et cetera,

'Ðar hwile ðe ðu art mid þine wiðerwine on ða weiʒe,
'While you are with your adversary in the way,

bie him teiþinde ðat ðe he wile hauen idon,
[let] be him granted what he will have done,

læste he ðe nime and betæche ðe ðe crauiere,
lest he you take and deliver you the creditor,

and he seððen betache ðe ðe pineres and ðe cwelleres!'
and he afterwards deliver you the tormenters and the killers!

Ðis godspell folʒe, ʒif ðu wille.
This Gospel follow, if you will.

Godes word, godes ræd is ðin unwine,
God's word, God's counsel is your enemy,

forðat hit ne seið noht al ðat tu woldest.
because it not says not all that you would.

Ac ʒif ðu wilt lesten godd,
But if you will listen God,

þu scalt bien ðe hali write buhsum,
you shall be the holy writing obedient,

ðo litle hwile ðe ðu art mid him her on ðese weiʒe,
the little while you are with him here in this way,

on ðese scorte liue;
in this short life;

and wite ðu te soðe,
and know you for truth,

bute ðu him bie hier teiðinde
unless you [to] him be here granting

hwat swa hit ðe ratt to donne:
whatever it you advises to do:

ðanne ðu cumst on ða heigere weiʒe,
when you come in the highest way,

ðanne ðu art itwamd fram ðine lichame,
when you are separated from your body,

hit te wile betachen ðe crauiere deuele,
it you will deliver the creditor devil,

ðe ðe wile crauen of elchere senne,
who you will claim of each sin,

and betellen riht after godes awene worde,
and maintain right after God's own word,

ðat tu aust him to folʒin to helle,
that you ought him to follow to hell,

forðan ðe ðu art godd unhersum al swa he.
because you are God disobedient as he.

Forði hlest nv hwat godd ðe ratt:
Therefore listen now what God you advises:

Diuicie si affluant, nolite cor apponere,
Divicie si affluant, nolite cor apponere,

'Worldes eihte, ʒif hie is swiðe rixinde to ðeward,
'World's possession, if she is greatly reigning toward you,

ne do ðu naht ðine herte ðerto, ac do hes to me.
not put you your heart thereto, but put it to me.

Ðe richeise ðe scal trukien,
The riches you shall fail,

ic ne truke ðe naure.
I not fail you never.

Hwi is te ðin hucche trewer ðanne ich?
Why is your coffer dearer than I?

Ne sente ic ðe seggen bi ða write of goddspelle
Not send I you say by the writing of Gospel

ðat tu scoldest makie ðin hord up in heuenriche,
that you should make your hoard up in heavenly kingdom,

and naht upen ierðe?
and not upon earth?

Hwi ne wilt tu me bien buhsum?'
Why not will you me be obedient?'

Hlest ʒiet furðer Cristes rad,
Listen still further Christ's advice,

hwat he seið on ða hali godspelle:
what he says in the holy Gospel:

Cum facis prandium aut cenam,
Cum facis prandium aut cenam,

Nolite noli uocare amicos tuos, et cetera,
Nolite noli vocare amicos tuos, et cetera,

'Ðanne ðu wilt makien gestninge,' seið Crist,
'When you will make dinner,' says Christ,

'ne clepe ðu naht ðine friend,
'not call you not your friend,

ne ðine breðren ðarto,
nor your brethren to it,

ne ðine kenesmen, ne ðine neihibures.
not your kinsmen, nor your neighbours.

Gif æni of ðesen ðe muʒen forʒielden ðine gestninge,
If any of these you can requite your dinner,

ðane ne clepe ðu hes naht.
then not call you them not.

Ac clepe ðo wrecches and to unmihti,
But call the poor and the weal,

þe blinde, ðe dumbe, ðe deaue, ðe halte,
the blind, the dumb, the deaf, the halt,

ðe ne muʒen naht hit te forʒielden;
who cannot it you requite;

ðanne art tu isæli:
then are you blessed:

hit te scal bien forʒolden in resurrectione iustorum,
it you shall be requited in resurrectione iustorum,

ðat is, ðanne ðe rihtwise sculen arisen,
that is, when the righteous shall arise,

and tu amang hem, on godes swiðre.'
and you among them, in God's right.'

Gif ðu naht herof ne dest,
If you not of this not do,

ne mai ðe deuel betellen wel ðat tu art gode unhersum.
not can the devil maintain well that you are God disobedient.

Hwa doð þis? Hwa halt þis?
Who do this? Who keeps this?

Whi seggeð men ðat me ne mai naht wel bien ʒeboreʒen on ðare woreld?
Why say men that one cannot well be saved in the world?

Hwi ne wilt tu folʒin godes rad and his lore?
Why not will you follow God's counsel and his teaching?

Þis is iwis on of ðe hali mihtes
This is truly one of the holy virtues

ðe godd scift mang his ʒecorene,
which God divides among his chosen,

ðat he ʒifð hem god ræd þurh ðe haliʒe writes,
that he gives them good counsel through the holy writings,

ðe he sent hem seggen hu hie muʒen his wille werchen,
that he sends them say how they can his will work,

and swa bien ʒeboreʒen.
and so be saved.

Hlest and folʒih se ðe wile!
Listen and follow he who will!

Omnipetenti te, tribue,
Omnipetenti te, tribue,

'Alche manne ðe ðe bitt ðu aust to ʒiuen,
'Every man who you asks you ought to give,

ʒif ðu hafst ðat te he ne haueð,
if you have what he not has,

swa ðu woldest ðat he dede ðe,
as you would that he did you,

ʒif ðu ne hafdest.'
if you not had.'

Forðan he seið:
Therefore he says:

'ʒif ðu ʒifst ðo manne ðe gaf ðe,
'if you give [to] the man who gave you,

oðer ðe wost ðat wile ʒiuen ðe,
or you know what will give you,

whilch lean aust ðu te hauen of godd?
what reward ought you to have from God?

Ne don swa ðe senfulle men ðe of gode noht ne cunnen?
Not [let] do do the sinful men who of God nothing not know?

Gif ðu luuest ðo ilche ðe ðe luuiʒeð:
If you love the same who you love:

ne don swa ðe werste menn of ðe woreld?
not [let] od wo the worst men of the world?

Ne don swa ðe heðene?
Not [let] do so the heathen?

Ac luue þine unwines for ðe luue of godd;
But love your enemies for the love of God;

ðarof ðu scalt hauen michel lean of godd;
thereof you shall have much reward of God;

and lat him wreke ðe is riht deme ouer ðe liuiende and ouer ðe deade.
and let him revenge who is right judge over the living and over the dead.

ʒif nedfull mann wile borʒin at te of ðin eihte,
if needful man will borrow from you of your possession,

lean him, bleðeliche, al swa ðin emcristen,
lend him, joyfully, as your fellow-Christian,

wiðuten elchere mede,
without each reward,

and ðu scalt hauen ðe mede of god.'
and you shall have the reward of God.'

Gif ðu him lanst ani þing of ðinen,
If you him lend anything of yours,

and tu nimst aʒean more ðanne ðu him lændest:
and you take again more than you him lent:

iwis ðu art aʒeanes godes bebode,
certainly you are against God's commandment,

and his wraððe of-earnest, bute ðu hit ibiete.
and his wrath deserve, unless you it repair.

Forðan after ðe hali writes,
For after the holy writing,

ealch miede is iteld for gauele;
every reward is reckoned for usury;

and þe gaueleres ne cumen neure into heueriche;
and the usurers not come never into heavenly kingdom;

for ðan, ðeih hie dælden all
for, although they divide all

ðat hie mid gauele biʒeten habbeð and mid unrihtwisnesse,
that they with usury obtained have and with unrighteousness,

hit nis naht gode icweme, ðe is rihtwis.
it is not [to] God pleasing, who is righteous.

Ða riche menn ðe laneð here eithe uppe chierches and uppe ða chirch-landes,
The rich men who lend their possession upon church and upon the church-land,

oðer uppe tunes, oðe uppe oðre þinges þe rentes ʒiueð,
or upon towns, or upon other things which rents yields,

and healden hes lenger ðanne hie hauen al swa michel swa hie ðar uppe lænden,
and keep them longer than they have as much as they thereupon lent,

fullʒewiss hie bieð idemd for gouleres;
quite certainly they are judged for usurers;

and al swulch lean hie sculen ðarof habben alse gaueleres, ðat is, helle pine,
and all such reward they shall thereon have as usurers, that is, hell-pain,

bute hie hit biete.
unless they it repay.

And ðe bote nis nan oðer bute ʒielden
And the amendment is not any other except to repay

ðat hie habben mid unrihte inomen, and mid scrifte.
that they have with unright taken, and with penitence.

Herof sæde ðe profiete:
Of this said the prophet:

Domine, quis habitabit in tabernaculo tuo, aut quis, et cetera, psalmista
Domine, quis habitabit in tabernaculo tuo, aut quis, et cetera, psalmista

'Hlauerd,' he sæde, 'hwa mai wunen mid ðe on ðine huse,
'Lord', he said, 'who can dwell with you in your house,

oðer hwa mai him resten upe ðin haliʒe munte of heueneriche?'
or who can (refl.) rest upon your holy mountain of heavenly kingdom?'

Ðe hali gast him andswerede,
The Holy Ghost him answered,

after oðre þinges, and sæde:
and after other things, and said:

Qui iurat proximo suo, et cetera,
Qui iurat proximo suo, et cetera,

'Se ðe swereð soð his nexte, þat is, his emcristenn,
'He who swears truth [to] his neighbor, that is, his fellow-Christian,

and him naht ne beswikð mid none chiepinge ne mid nan oðre ðinge;
and him not not deceives with any bargain nor with any other thing;

and se ðe ne ʒifð naht his eihte te goule,
and he who not gives not his possession to usury,

and se ðe ne nimð none mede of ða innocentes,
and he who not takes any reward of the innocentes,

ðat bien uneilinde menn ðe none manne euel ne willeð:
that are harmless men who any man evil not desire:

ðese muʒen wuniʒen on godes telde,
these shall dwell in God's tent,

and uppen his munte hem resten.
and upon his mountain (refl.) rest.

And ða ðe mede nemeð,
And those who reward take,

hie ne sculen ðar neure cumen,
they not shall there never come,

ʒif hie bien ðar mide ʒenomene.
if they be therewith taken.

Nu bien sume oðre ðat healden hem seluen wise and ʒeape,
Now are some other who hold themselves wise and crafty,

and befasteð here paneʒes ðe haðene menn,
and entrust their money [to] the heathen men,

for to habben of hem biʒeate;
in order to have of them gain;

and sume, hi læneð here emcristen te halue biʒeate,
and some they lend their fellow-Christian the half-gain,

ðe fareð ðar mide be londe and be watere
who travels with it by land and by water

on michele hahte on liue and on saule, and mid michele swinke:
in great danger in life and in soul, and with great toil:

and hie sitteð at ham and ne hauen ðarof non ʒeswink,
and they sit at home and not have thereof no trouble,

bute on here ðohtes and on here spaches.
except in their thought and in their speeches.

Ðis ʒesieð and ʒehiereð hadede and leeavede;
This see and hear consecrated and lay;

and for ðare euele ʒewune ne ðincð hit hem no misdade,
and for the evil custom not seems it [to] them no misdeed,

ac bieð ihealden for wise menn and for ʒeape.
but are held as wise men and as crafty.

Of swilche sade godd ðurh ðe profiete:
About such said God through the prophet:

Ve, qui sapientes estis in oculis uestris,
Ve, qui sapientes estis in oculis vestris,

et coram uobis met ipsis prudentes! propheta
et coram vobis met ipsis prudentes! propheta

'Wa ʒeu ðe healdeð ʒeu seluen for wise,
'Woe [to] you who hold yourselves as wise,

and to-foren ʒeu seluen bieð ʒeape!
and before yourselves are prudent!

ʒie beswikeð mi folk mid ʒeure euele forbisne,
you deceive my people with your evil example,

and mid ʒeure scarpe witt.
and with your sharp understanding.

ʒie cunnen ʒeu bewerien mid ʒeuere manifelde spaches;
you can yourselves defend with your manifold speeches;

ʒerihtwisið ðane forʒelte for medes,
justify the wicked for rewards,

and ðe rihtwisnesse of ðe rihtwise manne ʒe him benemeð.'
and the righteousness of the righteous men him deprive.'

Forðan he is ihealde nu for sott,
Therefore he is regarded now as fool,

bute he michel eihte beʒete;
unless he great possession obtain;

and þo ðe michel eihte biʒeteð mid ʒeure michele eihte,
and those who great possession obtain with your great possession,

hem ʒie rihtwisið, and seggeð
them you justify, and say,

þat he bien auhte men and gode menn.
that they be worthy men and good men.

He seið ʒiet forðer, ðe profiete:
He says still further, the prophet:

Ve, qui dicitis bonum malum, et malum bonum propheta,
Ve, qui dicitis bonum malum, et malum bonum propheta,

'Wa ʒeu ðe seggeð ðat it is god te biʒeten michel eihte,
'Woe [to] you who say that it is good to obtain great possession,

ðe ne mai bien biʒeten wið-uten unrihtwisnesse!'
who not can be obtained without unrighteousness!'

For-ði hie is icleped of godes muðe Mammona iniquitatis.
Therefore she is called by God's mouth Mammon of iniquity.

Wa ʒeu ðe seggeð ðat he is unsali ðat none wordles eihte ne hafð,
Woe [to] you who say that he is unhappy who any world's possession not has,

ðe mid nane unrihte none ne wile biʒeten,
who with any injustice any not will get,

and ða ðat he hadde mid maniʒe unrihtes biʒeten he haueð forloren,
and what he had with many unrighteousness obtained he has lost,

and ðat ðoleð mid ðolemodnesse, and gode þankeð.
and that suffers with patience, and [to] God thanks.

An oðer stede he seið, godd:
In another place he says, God:

Ve qui ridetis, quia plorabitis, Ewangelista
Vae qui ridetis, quia plorabitis, Evangelista

'Wa ʒeu ðe nu leiheð for ðese wordles lease blisse,
'Woe [to] you who now laugh for these world's false bliss,

and for ʒeure michele wele ðe ʒe nu hauen!
and for your great wealth which you now have!

Wa ʒeu ðe beplaitið ʒeuer emcristen,
Woe [to] you who tax your fellow-Christian,

and wændeð ðat rihte te wrohʒe,
and turn the right into wrong,

and ðat wohʒe te rihte,
and the wrong into right,

and ðe nimeð mede for ʒeuer swikele spaches,
and that takes reward for your deceitful speeches,

ðe spekeð an aiðer half,
which speak in either side,

swilche ʒie here beire friend wære.'
as if you their both's friend were.'

ʒif ðu wilt on ðare world wuniʒen,
if you will in the world dwell,

and ðurh ðese godes wordes war bien
and through these God's word aware be,

and ðane eadie Iob folʒin,
and the blessed Job follow,

ðe was god worldmann:
who was goood worldly man:

ðu miht mid godes fultume ðe seluen berʒen.
you can with God's help yourself save.

Of stren[g]ðe.
About Strength

Hier after cumþ an oðer godes ʒiue,
Hereafter comes another God's gift,

ðe is icleped fortitudo, þat is, strengþe of gode.
which is called fortitudo, that is, strength of God.

Hie is swiðe niedfull;
She is very needful;

ne bie ðu næure swa wis, ne so ʒeap,
nor be you never so wise, nor so cunning,

ne swa witti to donne ðat tu scalt don:
nor so prudent to do what you shall do:

bute ðu habbe ðese strengþe of gode,
except you have this strength of God,

ne miht tu non god don.
not can you any good do.

Ðu miht isien sum wel wis clerec,
You can see one well wise clerk,

ðe wisliche him seluen naht ne wisseð,
who certainly himself not guides,

and þincþ ðat he hafð inohʒ on his witte ðe he cann,
and thinks that he has enough in his knowlege which he knows,

ne ðese strengþe ne besekð nauht at gode;
nor this strength not begs not from God;

for ði he belæfð among ðan ðe non god ne cunnen,
therefore he remains among them who no good not know,

and hem he is ilich of werkes.
and them he is like of works.

Alswa lihtliche oðerhwile he misdoð,
As easily sometimes he misdo,

alswo he ðe non god ne cann.
so he who any good not knows.

Se ðe for godes eiʒhe him halt
He who for God's awe himself holds

fram alle heued-sennes and fram alle ðe forbodes ðe god him forbiet,
from all cardinal sins and from all the prohibitions which God him forbids,

he hafð ðese strengþe of gode.
he has this strength of God.

Ðese hali mihte forleas Dauið kyng,
This holy virtue lost David king,

ða ðe he forlaiʒ mid Bersabee,
when he committed adultery with Bathsheba,

Salomones moder, ðe was bewedded Vrie.
Solomon's mother, who was wedded to Uriah.

Ac he naure ne ʒeswoc ær he hes eft hafde.
But he never not ceases before he it again had.

Miserere mei deus,
Miserere mei deus,

ðane derewurðe salm anon he makede,
the precious psalm immediately he made,

and godes wrað he ðar mide acolede.
and God's wrath he with it cooled.

'Hlauerd,' cwað he, 'after ðat ðe ðin mildce ys michel,
'Lord,' said he, 'according as your mercy is great,

haue ore of mine michele senne!
have mercy upon great sin!

And after ðine manifealde mildces ðe ðu hafst ibafd to mankenne,
And after your manifold mercies which you have had toward mankind,

do awei fram me ðese michele unrihtwisnesse,
do away from me this great unrighteousness,

ðat næure ðine milde eiʒen ne ʒeseo on me ðat hem mislikie.
that never your mild eyes not see on me what them displease.

Ac let ðane wellstream, ðe næure ne trukeð,
But let the well-stream, which never ceases,

of ðine swete mildce iernen to me,
from your sweet mercy run to me,

swa ðat ic muʒe understanden
so that I can understand

hwanne he cume ðurh ðe flowinde teares
when he come through the flowing tears

ðe he brinkgð mid him to ðere fordruʒede hierte.
which he brings with him to the dried up heart.

And spræng me mid tare ysope of ðare holi rode,
And besprinkle me with the hyssop of the holy cross,

of ðan holie watere ðe ʒiede ut of ðe riht side of ðine hali temple.
of the holy water which went out of the right side of your holy temple.

Ðanne wurð ic iclansed of alle mine sennes,
Then shall be I cleansed from all my sins,

and hwittere ðane ani snaw.
and whiter than any snow.

Lauerd, ʒiet ic habbe more niede.
Lord, still I have more need!

Cor mundum crea in me, deus! Psalmista
Cor mundum crea in me, deus! Psalmista

Min herte is swiðe befeld mid fule þohtes,
My heart is greatly defiled with fould thoughts,

for ðare senne ðe ic arst þohte to donne,
for the sin which I first thought to do,

and ic wat ðat þu ne wilt ne ðu ne miht on hire wuniʒen.
and I know that you not will nor you not can in her dwell.

Ac make hes hlutter and clene,
But make it pure and clean,

þat tu muʒe wuniʒen mid me,
that you can dwell with me,

and rihtne gost newe inne me.
and right spirit new within me.

For ðan min gast is swiðe forealded and forwurðen,
For my spirit is greatly very old and wasted away,

for ðe michele dwele,
for the great error,

ða ðe he ʒiede ut of ðe rihte weiʒe,
when he went out of the right way,

and folʒede dieules lare, and forwarp ðine.
and followed devil's teaching, and rejected yours.

Ne proicias me, Psalmista
Ne proicias me, Psalmista

for ði min leue lauerd,
because my dear Lord,

ich am wel bicnawe
I am well conscious

ðat ic habbe ofearned þat ðu scoldest me forwurpen,
that I have deserved that you should me reject,

swa swa ic forwarp þe and ðine lore.
as I rejected you and your teaching.

Acc nu ic bidde ðe, for ðine michele godnesse,
But now I beg you, for your great goodness,

ðat tu ne forwerp me fram ðine ansiene,
that you not reject me from your face,

al swa ðe lauerd ðe is wrað wið his þralle,
as the lord who is wrath against his servant,

and drifð him ut of his ansiene.
and drives him out of his face.

And ðine hali gast ðe ðu me hafst iʒiuen for ðine michele godnessse,
And your Holy Ghost whom you me have given for your great goodness,

ne benem ðu me næure.
not take you me never.

Sari and sorhfull am ic, niht and dai,
Sorry and sorrowful am I, night and day,

al hwat ic hine habbe.
until I him have.

Redde mihi leticiam, Psalmista
Redde mihi leticiam, Psalmista

Hlauerd, ʒif me nu aʒean ðe ilche blisse þat ic hadde ær,
Lord, give me now again the same bliss which I had formerly,

ar ic sineʒede, of ðire hale.
before I sinned, of your salvation.

Þu hafdest me imaked glad and bliðe
You had me made glad and joyful

ac ich hes haue forloren for mine wocnesse.
but I it have lost for my weakness.

And faste on me ðane gost of strengþe,
And fasten in me the spirit of strength,

and make me strong ðurh ðire mihte.
and make me strong through your power.

Ic wende habben strengþe of me seluen,
I thought to have strength of myself,

and for ði i fell.
and therefore I fell.

Ac ʒif ðu nu me wilt aræren,
But if you now me will raise,

and rihte gost and stronge me betachen,
and right spirit and strong me bestow,

docebo iniquos, et cetera, Psalmista
docebo iniquos, et cetera, Psalmista

ic wile tache ðo unrih[t]wisen ðine weiʒes,
I will teach the unrighteous your ways,

and hem kyðen hu michel mildce ðu hafst of me,
and them show how much mercy you have on me,

ðe was all forʒelt aʒeanes þe;
who was all guilty against you;

and to orelease ðe næure ʒiete ne hadden ore of hemseluen ne of oðren,
and too merciless who never yet not had mercy on themselves nor on others,

hie sculen wænden to ðe, and ʒelieuen on ðe,
they shall turn to you, and believe in you,

and ðe heriʒen and blescien,
and you praise and bless,

and mid þine grace hali menn becumen,
and with your grace holy men become,

þe ærrer waren ðes dieules.
who formerly were [of] the devil.

Lauerd, nu ic ðe þanki ouer alle þing.
Lord, now I you thank above all things.

Ic ʒefele min herte ʒefrieured ðurh þine michele mildce,
I feel my heart consoled through your great mercy,

ðe on me senfulle hafst ʒesænt ðane froure gost,
which on me sinful have sent the comfort spirit,

ðe felð mine sari herte mid ðare swete blisse of his lieue sune,
which fills my sorry heart with the sweet bliss of his dear son,

ðurh ðo teares ðe cumeð ierninde,
through the tears which come running,

mid michele blisse, uppe ðe fordruʒede londe.
with great bliss, upon the dried-up land.

Hlauerd, nu ic ðe wolde wurðiʒen,
Lord, now I you would praise,

and loc ofrien, ʒif ic hadde ani þing þat ðe icweme wære.
and sacrifice offer, if I had anything which you agreeable were.

Ac ic wot wel ðat
But I know well that

bonorum meorum non eges, Psalmista
bonorum meorum non eges, Psalmista

ðu nehafst none niede of non ðare gode ðe ic habbe.
you not have any need of any good which I have.

Ac ðanne hit is þin wille ðat ic ðe loc ofrin mote,
But when it is your will that I you sacrifice offer may,

ðe to wurðscipe and me to hale,
[for] you as worship and [for] me as salvation,

ðanne most þu don al swa ðu hafst aure idon bi alle ðinen.
then might you do as you have ever done by all yours.

Ðu hafst isænt hem here ofrende,
You have sent them their sacrifice,

al swa ðe gode hlauerd ðe sent his menn ofrende
as the good lord who sends his men offering

for his aʒene wurscipe, and for here seruise.
for his own worship, and for their service.

Sacrificium deo spiritus contribulatus. Psalmista
Sacrificium deo spiritus contribulatus. Psalmista

after ðan ðe ðin hali gast seið:
according as your Holy Ghost says:

"Þat icwemeste loc ðat mann ðe mai ofrin,
"The most agreeable sacrifice which man you can offer,

ðat is ðe gast and ðe hierte
that is the spirit and the heart

ðe bieð swiðe ʒeswæint
which are greatly afflicted

mid eadmodnese and mid manifealde þohtes of soðe bereusinge,
with humility and with manifold thoughts of true repentance,

ðe makieð ðe herte sari and sobbiende,
who make the heart sorry and sobbing,

and ðe eiʒene wæte mid teares ierninde."
and the eyes wet with tears running."

Ðis lac offrede sanctus Petrus,
This sacrificed offered Saint Peter,

ða ða he was swa swiðe forʒielt ðat he hadde ðe forsaken.
when he was so greatly guilty that he had you forsaken.

He ʒiede ut, et fleuit amare,
He went out, et flevit amare,

and beweop his senne swiðe biterliche,
and wept his sin very bitterly,

and þu hes him forʒaue.
and you it him forgave.

Ðis loc offrede Marie Magdalene upe ðine derewurðe fiet,
This sacrificed offered Mary Magdalene upon your precious feet,

and alle hire sennen hie ðar forliet.
and all her sins she there lost.

Ðis loc ðe ofrede Anna,
This sacrifice you offered Hannah,

ðe was unberinde, and unwurð mang Israele folke;
who was barren, and despised among Israel people;

and hie was sone iherd,
and she was soon heard,

and hire biene ðu hire teiðedest,
and her prayer you her granted,

þat hie chilt moste habben
that she child might have

and brohte forð ðine profiete Samuel.
and brought forth your prophet Samuel.

On ða haliʒe write we hit findeð,
In the holy writing we it find,

hwam swo ðin wille was te senden ðis loc to ofrien,
whomever your will was to send this sacrifice to offer,

he was ʒeherd of his niede.'
he was heard of his need.'

Lieue saule, ðis ic habbe iwriten for ðe
Dear soul, this I have written for you

te frieurien ðanne ðu niede hafst.
you console when you need have.

Loke and ræd; ðis holi mihte,
Look and read; this holy virtue,

hit te wile likin be nihte oðer be daiʒe,
it you will please by night or by day,

ʒif ðu mid alre herte hier embe wilt þenchen.
if you with all heart here about will think.

Of andʒet.
About Understanding

Hierafter cumð an oðer godes ʒiue,
Here after comes another God's gift,

ðe is icleped intellectus, þat is, andʒeat.
which is called intellectus, that is, understanding.

Ðies halie mihte, hie dieð understonden
This holy virtue, she causes understand

of gode and of alle gostliche þinges,
of God and of all spiritual things,

swa michel swa ðu miht understonden
so much as you can understand

ðe hwile ðe ðu art on ðine wrecche lichame ʒebunden.
while you are in your wretched body bound.

Hier of spekð godd ðurh ðe profiete, and seið to ðe:
Of this speaks God through the prophet, and says to you:

Intellectum tibi dabo, et instruam te, et cetera,
Intellectum tibi dabo, et instruam te, et cetera,

'Ich ðe wile ʒiuen an[d]ʒeat,
'I you will give understanding,

and ic ðe wile wissin on ðese weiʒe ðe ðu nu gost.
and I you will guide in the way which you now go.

For ði ðat tu hauest þine sennen and ðine euele þeawes forlaten,
Because you have your sins and your evil customs forsaken,

and ðese hali mihtes swa bleðeliche liernest and wel undernimst:
and these holy virtues so joyfully learn and well receive:

mine eieʒene sculen bien uppe ðe,
my eyes shall be upon you,

and ic ðe wile scilden fram alle euele,
and I you will shield from all evil,

swa longe swa ðu wilt bien icnawen
as long as you will be conscious

ðat tu nan god ne hauest bute of me.'
that you any good have but from me.'

Ðurh ðessere godes ʒiue
Through this God's gift

ðu miht alle ðo ðohtes icnawe ðe cumeð fram ðire herte;
you cal all the thoughts know which come from your heart;

hwilche bieð of gode, and hwilche of ðine flesche,
which are of God, and which of your flesh,

and hwilche bieð of ðe dieule.
and which are of the devil.

Ða ðohtes ðe cumeð of gode,
The thoughts which come from God,

ðe is michel nied ðat tu wel understande.
which is great need that you well understand.

Hier of sade ðe profiete:
Of this said the prophet:

Audiam, quid loquatur in me dominus deus,
Audiam, quid loquatur in me dominus deus,

'Ic wile lesten and understanden
'I will listen and understand

hwat min lauerd godd spekð in me.
what my Lord God speaks in me.

Oðerhwile he ðe wile undernemen
Sometimes he you will reprehend

and ðus ðe don þenchen:
and thus you make think:

'Hwi wilt ðu ðurhwuniʒen on ðine sennes anon to mine deaðe?
'Why will you continue in your sins immediately to my death?

Hwi ne mai ich none wuniʒenge habben mid ðe?
Why not can I any dwelling have with you?

Ðine sennes me twameð fram ðe;
Your sins me separates from you;

ich ne mai næure wuniʒen on fule herte.
I not can never dwell in foul heart.

Swa ofte swa ðu ðenchst on me,
As often as you think on me,

oðer ihierst speken of me:
or hear speak of me:

þare hwile ich am mid ðe.
while I am with you.

Ðu ware ʒescapen, and eft ʒehalʒed,
You were created, and afterwards hallowed,

to mine behofte and for ðine freme me ontewuniʒen.
to my need and for you profit me dwell,

Ac ðu me drifst ut of te for ðine manifealde willes ðe ðu folʒin wilt,
But you me drive out of you for your manifold wills which you follow will,

aʒeanes mine wille.
against my will.

Bute ðu iswik,
Unless you cease,

ðe hwatliker hit te scall æure ma rewen.'
you more bitterly it you shall ever more repent.'

Oðerhwile, hwanne ðu ðencst
Another time, when you think

ðat godd ðe hafð forlaten oðer forʒeten, ðanne seið he:
that God you has forsaken or forgotten, then says he:

Numquid potest mater obliuisci filium uteri sui,
Numquid potest mater oblivisci filium uteri sui,

'Hv mai ðat moder forʒeten ðat child ðe hie bar in hire wombe?
'How can the mother forget the child which she bore in her womb?

Þeih hie hit forʒete,
Although she it forget,

ic næure ne forʒete ðe.'
I never not forget you.'

Oðerhwile cumeð maniʒe þohtes of godes þreatt of helle pines.
At another time come many thoughts of God's threat of hell's pains.

Oðerhwile he behat ðe michele merhþe on heuene.
At another time he promises the great joy in heaven.

Oðerhwile he ðe frieureð of ðine sarinesse for ðine sennes.
At another time he you consoles of your sorrow for your sins.

Ac ðat is michel hauht, bute ðu hierof neme michele ʒieme,
But that is great danger, except you of this take great care,

and him hierof michel ðanki.
and him of this greatly thank.

Ða ðohtes ðat cumeð of ðine flesce,
The thoughts which come from your flesh,

æure hi beð nexse,
ever they are soft,

oðer of mete, oðer of drenkch,
either of food, or of drinking,

oðer of claðes, oðer of slape,
or of clothes, or of sleep,

oðer of sume idelnesse.
or of some idleness.

Ðis forbet godd, þat we houhfull ne care-full ne scule bien.
This forbids God, that we anxious nor full of care not shall be.

All he wile us finden ðat nied is,
All he will us find what need is,

ʒif we arst him makieð reste on us seluen.
if we first him make rest on ourselves.

Primum querite regnum dei, et hec omnia adicientur uobis,
Primum querite regnum dei, et hec omnia adicientur vobis,

'Arst secheð godes riche,'
'First seek God's kingdom,'

and siððen he saið ðat alle ðese þing we sculen habben.
and afterwards he says that all these things we shall have.

Onʒeanes ðelliche ðohtes ðu scalt andsweriʒen:
Against such thoughts you shall answer:

Non in solo pane uiuit homo,
Non in solo pane vivit homo,

'Ðe mann ne leueð naht he bread ane,
'The man not lives not he bread alone,

ac leueð bi ða wordes ðe gað ut of godes muðe.'
but lives by the words which go out of God's mouth.'

ʒif ðu wilt witen hwat bie godes riche,
if you will know what be God's kingdom,

ðe du arst scalt siechen:
which you first shall seek:

þe hali apostel us wisseð, and seið:
the holy apostle us guides, and says:

Regnum dei non est esca et potus, sed iusticia, et pax;
Regnum dei non est esca et potus, sed iusticia, et pax;

et gaudium in spiritu sancto,
et gaudium in spiritu sancto,

'Godes riche nis naht mete and drench,
'God's kingdom is not food and drink,

ac is rihtwisnesse, and sibsumnesse,
but is righteousness, and peace,

and blisse in ðe hali gaste.'
and bliss in the Holy Ghost.'

Þat is godes riche.
That is God's kingdom.

Lieue saule, ic ðe bidde and warni
Dear soul, I you beg and warn

ðat tu none hope ne haue upe ðine fastene,
that you any hope not have upon your fasting,

ne upe ðine wæcche, ne uppe non oðre gode.
nor upon your vigil, nor upon no other good.

Bute ðu ðese þrie ðing habbe,
Unless you these three things have,

ne rixit næure god on ðe,
not reigns never God on you,

ne ðu næure mo mid him.
nor you never more with him.

Ðat is, ðat tu bie rihtwis aʒeanes gode and aʒenes alle mannen.
That is, that you be righteous against God and against all men.

Gield ælche ðat he auh te habben.
Give each what he ought to have.

Eftsones, ðat tu haue pais aʒeanes godd and aʒeanes alle mannen;
Again, that you have peace against God and against all men;

and ʒif ðu brekst, scilde ðe godd!
and if you break, [may] shiled you God!

Ðat tu ne do.
That you not do.

Ne hafst tu no lengere fierst ðanne ðe apostele seið:
Not have you no longer period than the apostle says:

Sol non occidat super iracundiam uestram,
Sol non occidat super iracundiam vestram,

'On ðan ilche daiʒe ðe ðu tebrecst,
'In the same day when you break,

ær ðe sunne go te reste,
before the sun go to rest,

loce ðat tu bie sahtled!'
look that you be reconciled!'

Of ðese ðridde þing nim nu michele ʒieme.
Of the third thing take now great heed.

Þat is, ðat tin blisse ne bie of non ierðliche þinge,
That is, that your bliss not be of any earthly thing,

bute of ðe haliʒe gast ane.
but of the Holy Ghost alone.

Waleawa, Eve children,
Woe, Eve's children,

hu ʒie bieð beswiken,
how you are deceived,

ðe secheð blisse wiðuten paradise, ðar ðe nan nis!
who seek bliss without paradise, where none is!

Wændeð aʒean, wændeð aʒean and fareð hom,
Turn back, turn back and go home,

elles ne wurð ʒew næure mo non!
otherwise not shall be [to] you never more none!

Ðo ilche ðohtes ðe cumeð of ðe dieule,
The same thoughts which come from the devil,

æure hie bieð bitere,
ever they are bitter,

bute ʒif ðu teiðest his swikele meneʒinge;
unless you grant his deceitful admonition;

hie ðe ðingþ arst swete,
she [to] you seems first sweet,

ac hie is at ten æde wel bitter.
but she is at the end well bitter.

Ðanne ðe ðohtes cumeð of ʒiuernesse,
When the thoughts come from avidity,

oðer of galnesse, oðer of ʒitsinge,
or from luxury, or from covetousness,

oðer of wraððe, and of nið and of ande,
or from wrath, and from envy and from indignation,

oðer of idel ʒelp, oðer of modinesse and priede,
or from vainglory, or from pride and pride

wite ðu to soðe ðat it is dieuel oðer his sande.
know you for truth that it is devil or his messenger.

Ðes flesces iwill halt oðer-hwile mid him;
This flesh's will holds sometimes with him;

ne lief þu here noðer.
not love you their neither.

Nolite fieri, et cetera,
Nolite fieri, et cetera,

'Ne bieð ʒelich ðe horse ne ðe mule,
'Not are like the horse nor the mule,

ðe ne habbeð non andʒet!'
who not have any understanding!'

Ac nemeð ʒieme ouer alle þing te ʒeure herte.
But take heed above all things towards your heart.

Al dai ðar cumeð to þohtes,
All day there come to thoughts,

alswo doð fliʒen to sare.
as do flies to sore.

Weriʒe se ðe wile!
[Let] resist he who will!

All ðare hwile ðe ðu art on ðese earme liue,
All the time which you are in this wretched life,

ðu art on muchele ifihte.
you are in great flight.

Þa ðe noht ne fihten,
Those who not fight,

he bieð al te-treden under dieules fiet.
they are all trodden under devil's feet.

Bie ʒeap aʒean alle ðe ðohtes
Be prudent against all the thoughts

ðe ic ʒeu hier te-fore nænnede,
which I you here before mentioned,

and wiðstond hem al swa ðu woldest aʒeanes al so fele dieulen,
and withstand them just you would against all so many devils,

ʒif ðu hes isien mihtest.
if you it see could.

Nim ðin sweord, ðat is, godes word, and seiʒe:
Take your sword, that is, God's word, and say:

Vade retro, satana,
Vade retro, satana,

'Go abach, þu sathanas,
'Go back, you Satan,

mid alle ðine awerʒede gostes,
with all your cursed spirit,

naht þurh mine strengþe,
not through my strength,

ac ðurh his ðe ðe ouercam and awei ðe drof!'
but through his who you overcame and away you drove!'

Of wisdom
About wisdom

Hier after cumð anoðer godes ʒiue,
Here after comes another God's gift,

ðat is sapiencia ʒenamned, þat is, wisdom.
that is sapientia named, that is, wisdom.

Salemon seið þat sapiencia edificauit sibi domum, et cetera,
Solomon says that sapiencia edificavit sibi domum, et cetera,

'Wisdom,' he seið, 'ararde hire an hus,
'Wisdom', he says, 'reared herself one house,

and hie karf hire seuen postes.'
and she carved herself seven posts.'

Þat bieð ðo seuen hali mihtes ðe we hier teforen habbeð ʒespeken,
These are the seven holy virtues which we here before have spoken,

þe anginneð at tare ðe is icleped godes dradnesse,
which begin at which is called God's fear,

ðe is anginn of ðese wisdome.
which is beginning of this wisdom.

Hier is igadered swilch timber ðe næure rotien ne mai,
Here is gathered such timber which never rot not can,

and þis derewurðe mihte is wrihte ðerover.
and this precious virtue is work-master over it.

Vere, non est hic aliuð, nisi domus dei et porta celi,
Vere, non est hic aliud, nisi domus dei et porta celi,

'Fullʒewiss, nis her nan oðer mang þelliche timbringe
'Quite certainly, is not here any other among such building

bute godes hus and heueneriches gate.'
but God's house and heavenly kingdom's gate.'

Ðis is ʒewise ðe holiʒe mihte ðe is icleped godes wisdom, godes word.
This is certainly the holy virtue which is called God's wisdom, God's word.

He seið on ðe holiʒe godspelle:
He says in the holy Gospel:

Si quis diligit me, et cetera,
Si quis diligit me, et cetera,

'Se ðe luueð me he wile lokin mine wordes,
'He who loves me he will look my words,

and min fader him wile luuiʒen,
and my father him will love,

and to him we willeð cumen,'
and to him we will come,'

et mansionem apud eum faciemus,
et mansionem apud eum faciemus,

'and mid him willeð makien wunienge.'
'and with him will make dwelling.'

Alle, ðu lieue saule, bie nu gladd and bliðe in ðe hali goste,
Courage, you dear soul, be now glad and joyful in the Holy Ghost,

all swo ic ær sade!
as I formerly said!

Forðan þu hauest fair timber ʒeigadered of ðese hali mihtes,
Because you have fair timber gathered of these holy virtues,

and godes auʒen wisdom is ðar ouer wrihte,
and God's own wisdom is there over work-master,

and seið ðat he wile ðar mid ðe wuniʒen,
and says that he will there with you dwell,

for ði ðat tu luuest him and his wordes.
because you love him and his words.

Wit mote nu læte resten ðine wrecche lichame,
We must now let rest your wretched body,

ðe is swiðe unstrang and swiðe brusel.
which is very weak and very frail.

His heaued him acþh, ðe eiene him trukieð, his bilif is litel,
His head (refl.) aches, the eyes (refl.) relax, his sustenance is little,

forðan he ne hafð bute ðurh his handiswinke bi to libbenne,
because he not has but through his hand-work to live by,

and ðat menn, for godes luue, him giuen willeð,
and that men, for God's love, him give will,

ðo ðe of him rewðhe habbeð.
those who of him pity have.

He hafð michel hier abuten iswunken,
He has much here about toiled,

ʒielde him godalmihtin,
[may] repay him God Almighty,

for ði him is nied nu to resten.
because him is need now to rest.

Nu andswereð þe saule
Now answers the soul

Ich ðe bidde and ec halsiʒe, uppe ðare hali þrinnesse,
I you beg and also entreat, upon the Holy Trinity,

ðe is fader and sune and hali gost, on soð godd,
who is Father and Son and Holy Ghost, one true God,

þat ðu þis weork naht ne forlate,
that you this work not leave,

forðan ic habbe ðarof michel help and gode stre[n]gþe,
because I have thereof much help and good strength,

ʒeþanked bie godd!
thanked be God!

Riht alswo ðe lichame none strencþe ne mai habben wið-uten bonen,
Right as the body no strength not can have without bones,

alswo ne mai ic ne non saule stre[n]gþe ne mihte habben wið-uten ðese hali mihten.
so not can I any soul's strength not could have without these holy virtues.

Ne wonde ðu naht for ure lichame!
Not spare you for our body!

He nis naht lihtlich to ilieuen.
He is not easily believe.

He me hafð ofte beswiken.
He me has often deceived.

Ic habbe ifolʒed his iwill eaure to longe;
I have followed his will ever too long;

swo ne scall ic næure mo eft.
so not shall I never more again.

Ac me scal don bi him al swo bi ðan asse:
But one should do about him as about the ass:

Vt iumentum factus sum apuð te, et ego s[emper] t[ecum],
Vt iumentum factus sum apud te, et ego semper tecum,

þat he muʒe ðis soð seggen:
that he can this truth say:

'Ich am imaked al swo a dier swinkende beforen ðe,
'I am made as a beast toiling before you,

ðat ic eft muʒe resten mid ðe.'
that I again can rest with you.'

Eft sæde ðes ilke profiete:
Again said the same prophet:

Sitiuit in te anima mea, corpus multipliciter,
Sitivit in te anima mea, corpus multiplciter,

'Mi saule was ofþerst,' he sæde, 'after ðe, hlauerd,
'My soul was thirsty,' he said, 'after you, Lord,

and min flesch michele swiðere,
and my flesh much more,

for ðo manifelde swinches of fasten and of his biliue,
for the manifold labours of fasting and of his sustenance,

ðe ic for mine sennen mid mine swote biʒatt.'
which I for my sins with my sweet obtained.'

Ðench and siech well ʒierne after ðese hali mihtes,
Think and seek well diligently after these holy virtues,

and sete hes on ʒewrite,
and set them on writing,

ðat hie muʒen sum oðre saule don god.
that they can [to] some other soul do good.

Ratio
Reason

Lieue saule, ʒif ðu wel hafst understonden,
Dear soul, if you well have understood,

godes temple is ʒerard uppe on ðe,
God's temple is reared upon you,

after ðat ðe apostel seið:
according as the apostle says:

Templum dei, quod estis uos,
Templum dei, quod estis vos,

'Godes temple is hali,
'God's temple is holy,

and ðat ʒe bieð ʒeu seluen.'
and that you are yourselves.'

Ac he seið ðar after swiðe eisliche:
But he says thereafter very awfully:

Si quis autem uiolauerit templum dei, disperdet illum deus,
Si quis autem violaverit templum dei, disperdet illum deus,

'Se ðe bifeleð godes temple mid ani full senne,
'He who defiles God's temple with any foul sin,

godd him scal foriesen, baðe licame and saule.'
God him shall destroy, both body and soul.'

Of ðese hali temple ðe rihte beleaue is grundwall.
Of this holy temple the right faith is ground-wall.

Herof seið ðe apostele:
Hereof says the apostle:

Fundamentum aliuð nemo potest ponere,
Fundamentum aliud nemo potest ponere,

preter idem quod positum est,
preter idem quod positum est,

quod est Iesus Christus,
quod est Iesus Christus,

'Ne mai no mann leiʒen oðer grundwall þanne ðat ðe is ileid,
'Not can no man lay other foundation than that which is laid,

þat is, Iesu Crist,' þar ðe Peter sade:
that is, Jesus Christ,' where Peter said:

Tu es Christus, filius dei uiui,
Tu es Christus, filius dei vivi,

and þis sculen ilieuen and seggen alle Cristene ðe on Criste belieueð.
and this shall believe and say all Christian who in Christ believe.

Ðe postes þat sculen beren up ðis weorc,
The posts which shall bear up this work,

he bien inamned hier te-foren.
they be named here before.

Cariteð arist up fram ðe grundwalle,
Charity rises up from the foundation,

and beclepð all ðe wouh,
and encircles all the walls,

and alle ðe bieð in ðo hali huse wuniende;
and all who are in the holy house dwelling;

and hie arist up anon to ðe roue,
and she rises up immediately to the roof,

forðan to hire bieð ifastned alle ðe raftres of ðe hali mihtes.
because to her are fastened all the rafters of the holy virtues.

Ðe faste hope hafð hire stede up an heih,
The fast hope has her place up on high,

forði hie is rof
because she is roof

and wrikð alle ðe hire bieð beneðen mid ðe scincles of holie þohtes,
and covers all who here are beneath with the shingles of holy thoughts,

þe sapientia hire fint.
which sapientia her finds.

Ðies hali mihte is all wrihte of ðesen eadi temple.
This holy virtue is all work-master of this blessed temple.

Hie hit belokeð wið-innen and wiðuten,
She it locks within and without,

þat he, ðe is alre kiningene kyng,
that he, who is all kings' king,

muʒe hauen his reste wið-innen.
can have his rest within.

For ði he bitt ðat pais bie aiðer on licame and on saule,
Therefore he begs that peace be either in body and in soul,

and ðat þies hali mihte sibsumnesse bie rixende on ʒeu baðe;
and this holy virtue peace be reigning in you both;

and hwaðer ʒunker hes tobrecð:
and either [of] you it breaks:

justicia dei scall ðar of don riht.
justicia dei shall there from put right.

NV andswereð ðe lichame, and seið:
Now answers the body and says:

'Swiðe ich am ʒewundred of ðe, Ratio,
'Greatly I am wounded at you, Reason,

þe scalt after godes isetnesse wissin and stieren ʒe ðe saule ʒe ðe lichame,
who shall after God's ordinance guide and direct the soul as well as the body,

þat ðu ne undernemst þat ic and ðe saule ne bieð nauht of one ikende,
that you not understand that I and the soul not are not of one nature,

ðeih wit boðe anne sceppend hadden.
although we both one Creator had.

Ic am heui, al so he ðe is imaked of ierðe;
I am heavy, as he who is made from earth;

and hie is liht alswo ðe left,
and she is light as the air,

ðat is icleped spiraculum uite, þat is, 'ðe blast of liue.'
which is called spiraculum vite, that is, 'the breath of life.'

Hie is gost, and ic am dust;
She is spirit, and I am dust;

hie is heuenlich, and ich ierðlich;
se is heavenly, and I earthly;

hie is of heiʒe kenne al swo hie ðe is godes aʒen anlicnesse,
she is of high nature as she who is God's own likeness,

ic ham ðes forʒeltes Adames anlicnesse,
I am the guilty Adam's likeness,

þurh hwam ic am on muchele aruednesses,
through whom I am in great difficulty,

on hungre and on ðurstes, on wacches and on swinkes,
in hunger and in thirsty, in watches and in toils,

and on maniʒes kennes wrecchades,
and in many kinds of wretchedness,

sori and sorhfull, woninde and wepinde.
sorry and sorrowful, wailing and weeping.

Þat he wot ðe wot alle þing,
That he knows who knows all things,

þat unneaðe ich mihte ðis writen
that scarcely I could this write

for ðo teares ðe comen ierninde from ðare wellriðe of rewnesse.
for the tears which came running from the well-spring of repentance.

Wepeð, wepeð forð mid me alle ðe healdeð ʒeu seluen forʒelte,
Weep, weep forth with me all who hold yourselves guilty,

and waschen ðe spottes of ure euele ðeawes!
and wash the spots of our evil customs!

Nis ðar non swo god leiʒe se teares:
Is not there none so good lye as tears:

hie makieð scene ansiene.
they make bright face.

Wel him ðe is clene iþrowen,
Well [to] him who is clean washed,

and hafð ðat faire scrud of charite all besett mid ʒimstanes of gode werkes!
and has the fair shroud of charity all beset with gem-stones of good works!

He mai cumen, mid godes fultume,
He can come, with God's help,

into ðe bredale to-fore ðe bredgume,
into the bridal before the bridegroom,

and mid him wuniʒen on michele merhðe and on michele ædinesse.
and with him dwell in great joy and in great happiness.

Lieue Racio, ðis is min froure, ðat ic þenche,
Dear Reason, this is my comfort, that I think,

þeih ʒie be gode rihte unwurð helden of me,
although you be good right unworthy held of me,

naðeles min [h]ope is aure fastliche upe Criste, godes sune,
nevertheless my hope is ever firm upon Christ, God's Son,

þe scop him seluen after mire andlicnesse,
who created himself after my likeness,

and becam soð mann;
and became true man;

se ðe was, and is, and æremo bieð, an soð godd.
he who was, and is, and evermore shall be, one true God.

Iþanked bie he!
Thanked be he!

Mine ikynde, after maniʒe unwurðscipes
My nature, after many unworthiness

ðe he for me hier þolede,
which he for me here suffered,

he brohte to muchele wurðscipe,
he brought to much worship,

and sette hes wel heiʒe on his fader swiðer hand,
and set it well high on his father's right hand,

and hafð me soðliche behoten þat,
and has me truly promised that,

al swa soðliche swa he cam hider
as truly as he came hither

and underfeng mine mannischnesse and mine ʒekynde,
and took my humanity and my nature,

swa soðliche ic scal cumen to him,
so truly I shall come to him,

and underfon of his goddcundnesse and of his ʒekynde,
and receive of his Divinity and of his nature,

ðurh his michele mildce,
through his great mercy,

ʒif ic him wile hlesten and his rad folʒin.
if I him will listen and his advice follow.

For his luue ic ʒeu bidde
For his love I you beg

þat ʒe me forberen and swa wissien and swa stieren,
that you me forbear and so instruct and so guide,

þat ic mote folʒin and buhsum bien ʒing bam on alle gode werkes,
that I may follow and obedient be you both in all good works,

þe litle hwile ðe we tegedere wunieð.
the little while which we together dwell.

Ratio
Reason

Nv andswereð Ratio, and ðus seið:
Now answers Reason, and thus says:

Ne þenche ðe no selcuð,
Not [let] seem you strange,

ðat ic ðe badd habben pais on ðe and on ðire saule.
that I you begged [to] have peace in you and in your soul.

Ic hit wat wel ðat godd ne mai bien wuniʒende on none saule ðat unfrið is of sennes.
I it know well that God not can be dwelling in any soul which discordant is of sins.

Herof berð iwitnesse ðe profiete, ðe seið:
Of this bears witness the prophet, who says:

In pace factus est locus eius,
In pace factus est locus eius,

'On sibsumnesse is imaked his stedel ðe he on scal wuniʒen.'
'In peace is made his stead on which he shall dwell.'

Ic wot wel hwat ðe apostel seið be ʒeu baðe:
I know well what the apostle says about you both:

Caro concupiscit aduersus spiritum,
Caro concupiscit adversus spiritum,

et spiritus aduersus carnem,
et spiritus adversus carnem,

'Ðe flæsch,' he seið, 'hit ʒitsið aʒean ðe goste,
'The flesh,' he says, 'it covets against the spirit,

and ðe gost aʒean ðe flesche.'
and the spirit against the flesh.'

And naðelas ʒit muʒen habben pais,
Ad nevertheless you two can have peace,

forðan he seið after:
because he says afterwards:

Vt non quecunque uultis, ita faciatis,
Vt non quecunque vultis, ita faciatis,

'For ði,' he seið, 'ʒit winneð ʒung betwen,
'Because' he says, 'you strive you between,

ðat ʒunker noðer ne scal habben his ʒewill.'
that your neither not shall have his will.'

Ac ʒit sculen baðe, ðurh ðese ʒewinne, folʒin godes wille;
But you two shall both, through this strife, follow God's will;

ðanne is sone pais ouer al ðine londe.
then is soon peace over all your land.

Ac help nu all ðat ðu miht,
But help now all that you can,

ðat ðin saule hadde a litel reste,
that your soul had a little rest,

and ðat ðis hali temple be arard on ʒinc,
and that this holy temple be reared in you,

þat godd, ʒinker sceppend, mihte ðarinne wunien;
that God, your Creator, could therein dwell;

ðanne bie ʒit iwiss isali.
then be you two certainly blessed.

Wit moten ʒiet a litel swinken,
We two must still a little work,

ðat hit bie, mid godes fultume, ʒiet bet astored.
that it be, with God's help, still better stored.

Of sibsumness
About Peace

Lieue saule, þies ilche mihte ðe is icleped pax,
Dear soul, this same virtue which is called pax,

ðe we nu embe spekeð,
about which we now speak,

hie is swiðe niedfull ðe to healden and to habben,
she is very necessary [for] you to hold and to

for ðan, ne haue ðu næure swo michel iswunken on godes temple,
because, not have you never so greatly toiled in God's temple,

bute ðær bie pais inne, ne wuneð he ðar næure.
except there be peace within, not dwells there never.

Ðas sibsumnesse he brohte mid him fram heuene to ierðe,
This peace he brought with him from heaven to earth,

and ʒaf hes alle ðo mannen ðat waren bone voluntatis, 'of gode wille,'
and gave it all the men who were bonae voluntatis, 'of good will,'

ðat nis non bute se ðe folʒið godes wille.
that is not except he who follows God's will.

For ðan non nis god ne rihtwis,
Because none is good nor righteous,

bute godes and ða ðe him folʒið.
but God and those who him follow.

Se ðe hafð ðese eadi mihte,
He who has this blessed virtue,

him ne mai no mann wraðhin.
him not can no man anger.

Herof seið ðe profiete:
Of this says the prophet:

Pax multa diligentibus legem tuam,
Pax multa diligentibus legem tuam,

et non est illis scandalum,
et non est illis scandalum,

'Michel sibsumnesse is allen ðe luuieð ðine laʒe,
'Great peace is [to] all who love your law,

ne bieð hie naure wroðe.'
not are they never angry.'

Charite is godes laʒe,
Charity is God's law,

ðe ne mai nanne man hatien,
who not can no man hate,

for non ðare þinge ðe me hire do.
for none [of] the things which one her do.

Efsones, ðo ðe Crist sente his lierning cnihtes in to ðe world,
Again, when Christ sent his disciples into the world,

hem to tachen ðane wei to heuene riche,
them to teach the way into heavenly kingdom,

ðo hiet he hem ðat hie scolden in to ælchen huse ðar hie comen, ðus seggen:
then commanded he them that they should into each house where they came, thus say:

Pax huic domui,
Pax huic domui,

þat is: 'Sibsumnesse bie te ðesen huse!'
that is: 'Peace be [to] this house!'

ʒif hie funden ðar inne ðane mann of pais,
if they found therein the man of peace,

þanne scolde here pais belæuen ðerinne;
then should their peace remain therein;

and ʒif hie ne deden,
and if they not did,

hie scolde aʒean wanden to hem.
they should again turn to them.

Of ʒepnesse
About Prudence

Hier after ðe behoueð
Here after [to] you behooves

ðat tu habbe on of ðe holie mihtes
that you have one of the holy virtues

ðe wel cunne and wel muʒe ðo gaten and ðo duren wel bilokin of ðis holi temple.
which well know and well can the gates and the doors well guard of this holy temple.

ʒif ðu mihtest biʒeten prudentiam,
if you could get prudentiam,

[swa] hatte an,
so is called one,

hie ðe ware swiðe beheue ðese wike to lokin.
she [to] you were very necessary this office to look after.

Hie is ʒeapnesse inamned mid gode rihte.
She is prudence named with good right

Heo is wis and ʒeap aʒean alle ðohtes,
She is wise and prudent against all thoughts,

aʒean alle wordes, aʒean alle werkes.
against all words, against all works.

Hwat hie siechen and hwat hie willen,
What they seek and what they will,

all hie wile iwiten.
all they will know.

ʒif ðar cumþ ani þoht oðer ani word a godes half,
if there comes any thought or any word in God's part,

hie bieð hire swiðe welcume.
they are [to] her very welcome.

ʒif hie cumeð fram dieule,
if they come from devil,

prudencia hes icnauð sone,
prudence them knows soon,

and drifþ hes awei scandliche.
and drives them away shamefully.

Ne muʒen hie ðar habben non infare.
Not can they there have any entrance.

ʒif hie cumeð fram mannen,
if they come from men,

hie cann hwatliche underfinden,
she can quickly find out

an hwos half he is icumen,
on whose half he is come,

and ðar after hie hine underfengð.
and thereafter he him receives.

Forðat hit ilimpð ofte ðat godd sant ane man an oðer to helpe,
Because it happens often that God sends a man [for] another as help,

oðer him to wissin;
or him to guide;

and eft hit ʒelimpð ðat a mann cumþ tan oðer ðurh dieules meneʒinge,
and again it happens that a man comes to another through devil's admonition,

þeih he hit naht ne wite.
although he it not know.

ʒif ðu wilt mann icnowen,
if you will man know,

haue ðese ʒeapnesse mid ðe!
have this prudence with you!

Hlest hwat he speke mest and oftest.
Listen what he speak most and oftest.

ʒif it is of gode oðer of þinges ðe to ðe belimpeð,
if it is of God or of things which to you belongs,

he is to luuiʒen and to wiðhealden.
he is to be loved and to be retained.

ʒif he spekð of sennes and of sothades,
if he speaks of sins and of foolishness,

ðanne hit is alswo godd sade him self:
then it is as if God said himself:

Ex habundantia cordis os loquitur,
Ex abundantia cordis os loquitur,

'Of ðat ðe herte is full, ðarof spekð ðe muð.'
'Of which the heart is full, of it speaks the mouth.'

Ðe ilke mann ðe is ibunden mid heaued-senne,
The same man who is bound with cardinal sin,

and hes luueð, and mast ðar embe spekð,
and it loves, and most about it speaks,

nis he noht to wiðhealden,
is not he to be retained,

bute ʒif he wolde godes wordes lesten.
unless he would God's words listen.

ʒif ðar cumþ sum ðe sehþ of aniʒere niede ðe belemð to lichame oðer to saule,
if there comes one who seeks of any need which necessary for body or for soul,

ræd him, help him, ʒif ðu miht.
advise him, help him, if you can.

ʒif ðu ne miht, haue rewðe of him,
if you not can, have pity of him,

and bide for him and for alle ðe him helpen.
and pray for him and for all who him help.

ʒif ani cumþ and bri[n]gþ tidinges of idelnesses,
if any comes and brings news of idleness,

and is spekende sot wordes ðe aræreð up hleitres,
and is speaking foolish words which raises up laughters,

none wunienge ne haue he mid ðe,
no dwelling not [let] have he with you,

swa se ðu luuest godd and sibsumnesse.
as you love God and peace.

Iesv Crist hiet ðat we scolden bien ʒeape, and sæde:
Jesus Christ ordered that we should be prudent, and said:

Estote prudentes sicut serpentes,
Estote prudentes sicut serpentes,

'Bieð ʒeape alswa næddre,' he sade.
'Be prudent as serpent,' he said.

Ðare næddre ʒeapnesse is,
The serpent's prudence is,

ðat hie lið al abuten itrand,
that she lies all around rolled up,

and hire heaued on midden,
and her head in middle,

for to berʒen ðat heaued.
to save the head.

Of alle þing ðat tu wilt don,
Of all things which you will do,

æure is ðat anginn ðat heaued.
ever is the beginning the head.

Bewænt te all abuten!
Turn yourself all around!

Ðenc arst whaðer hit wile bien gode icweme,
Think first whether it will be [to] God agreeable,

ðat ðing ðe ðu wilt aginnen, oðer ðe beheue,
the thing which you will begin, or [to] you profitable,

oðer ðine nexte to none harme ne wande.
or your neighbor to any harm not become.

ʒif rihtwis mann habbe swo ʒedon te-fore ðe,
if righteous man have so done before you,

ʒif ðat hali writ ne wiðseið ðe naht, and berð þe iwitnesse:
if the holy writing not refuses you, nor bears you witness:

ðat tu wilt so don, do hit ðanne.
that you will so do, do it then.

And æure of alle þinge ðat ðe anʒinn bie a godes name ʒegunnen!
And ever of all thing that the beginning be in God's name begun!

ʒiet hie haueð an oðer ʒeapnesse, ðe we sculen folʒin:
yet she has another prudence, which we shall follow:

hie haueð hire hol.
she has her hole.

Swa raðe swa ani þing harm hire wile don,
As soon as anything harm her will do,

swo hie crepþ in to hire hole,
so she creeps into her hole,

and swo hie berhð hire lif.
and so she saves her life.

Riht alswo do ðu, after godes awene rade,
Right so do you, after God's own counsel,

ðanue dieuel ðe wile derien,
when devil you will harm,

oðer ani euel mann, oðer ani þing ðat te misliki;
or any evil man, or anything which you displease;

anon crep ðu in to ðine hole, into Cristes opene side,
immediately creep you into your hole, into Christ's open side,

mid ðine gode ileaue,
with your good faith,

and seiʒe to ðine aliesende:
and say to your Redeemer:

Sub umbra alarum tuarum protege me, domine,
Sub umbra alarum tuarum protege me, domine,

'Lauerd,' seiʒe, 'vnder ðare scadewe of ðine fiðeres, of ðine armes,
'Lord,' say, 'under the shadow of your wings, of your arms,

ðe waren ifastned on ðare hali rode,
which were fastened on the holy Cross,

scild me fram alle ðes kennes eueles
shield me from all these kind [of] evils

ðe cumeð fro ðe dieule,
which come from the devil,

ðe ðu ðar ouercome,
which you there overcame,

and kiel mine wreche herte,
and cool my wretched heart,

þe is iattred of his manifealde fondinges!
which is poisoned by his manifold temptations!

Kiel ðe muchele hate of mine sarinesses
Cool the great heat of my sorrows

mid ðan eadiʒe well-streme
with the blessed well-stream

ðe cumþ of ðine halie side!'
which comes of your holy side!'

Gif ðu ðis ʒeliefst, and swa diest,
If you this believe, and so do,

bie ðu siker, ne mai þe non þing to harme [bien].
be you sure, not can [to] you nothing as harm be.

Þeih ðu harm
Although you harm

all hit want ðe to gode ðat tu for godes luue þolest.
all it turns [to] you into good which you for God's love suffer.

Of forscea[w]nesse.
About Foresignt

Prouidentia, þat is, forsceawnesse, is an oðer hali mihte,
Providentia, that is, foresight, is another holy virtue,

ðe þencþ and lokeð alle þing beforen ar ðanne hie cumen.
which thinks and looks all things before they came.

Forði ne rewð hire naht after hire dædes.
Therefore not repents her not after her deeds.

To-foren ðare burh of Ierusalem is an muchel dune,
Before the city of Jerusalem is a great mountain,

ðe hatte Syon, þat is tokned 'Sceawinge.'
which is called Zion, that is signified 'Sight'.

Þærupen weren ðe sceaweres ðe lokeden ðe hali burh,
Thereupon were the watchmen who looked the holy city,

and warneden fram alle here unwines.
and guarded from all their enemies.

Alswo doð ðies mihte upe ða dune of muchel embeðanke.
So does this virtue upon the hill of great consideration.

Hie sceaweð and lokeð ferrene to, and ðus seið:
She looks and looks far, and thus says:

'VVelle, ðu earme saule, ðe, ic segge,
'Well, you wretched soul, which, I say,

ðe none ʒieme ne nemst of ðe seluen!
which no heed not take of yourself!

Mihtest tu isien alle ðine unwines
Could you see all your enemies

ðe bieð buten þe, also alse i do,
which are around you, as I do,

sari woldest tu bien,
sorry would you be,

ʒierne woldestu clepien to gode þat he ðe aredde!
eagerly would you cry to God that he you save!

Ic ðe warni te-foren.
I you warn before.

Ne biest ðu naht hier lange wuniʒende;
Not be you not here long dwelling;

forlat ðine sennen!
forsake your sins!

ʒif ðu hier hes ne forlatst,
if you here them not forsake,

ær ðanne ðu fare of ðare woreld,
before you go from the world,

full ʒewiss ne forlateð hie ðe næure,
quite certainly not forsake you never,

ær ðanne hie ðe bringen to here eldren.
before they you bring to their parents.

Ðat bið ðo werewede gostes ðe waitið ðo soules hier buuen on ðe wolkne.
Those are the cursed spirits which wait the souls here above in the cloud.

Þo þe hie findeþ upe ðe of here werkes,
When they find upon you from their works,

ne mai þe helpen non angel ðat tu ne scalt in to pine, and ðar abeggen.
not can you help no angel that you not shall into pain, and there requite.

Quia nullum malum inpunitum,
Quia nullum malum inpunitum,

"Ne scall non euel bien unpined, oðer hier oðer ðar."
"Not shall no evil be unpunished, either here or there."

Of ðare gode saule hie ʒesieð and iherð merigne song:
About the good soul she sees and hears merry song:

Veni, sponsa Christi, accipe coronam,
Veni, sponsa Christi, accipe coronam,

"Cum, ðu Cristes awen bried,
"Come, you Christ's own bride,

and underfoh ðe michele wurðscipe
and receive the great worship

and ðe michele merhþe of heueue riche,
and the great joy of heavenly kingdom,

þe he ðe haueð iʒarked æurema
which he you has prepared evermore

to habben for ðare gode trewðe ðe ðu him bere!"'
to have for the good fidelity which you him bear!"'

Of rihtwisnesse
About righteousness

An oðer hali mihte is icleped iusticia, þat is, rihtwisnesse.
Another holy virtue is called justitia, that is, righteousness.

Fulʒewis hie wile ðat godd a-forewarde habbe his ʒerihte of alle his iscafte,
Certainly she desires that God first have his judgment of all his creature,

and seððen aurich ʒescafte here rihte,
and afterwards every creature their right,

after ðan ðe hem iscapen is.
according as [to] them created is.

Hie awh wel to bene iustise inne godes temple.
She ought well to be justice within God's temple,

Iusticia et iudicium preparatio sedis eius,
Iusticia et iudicium preparatio sedis eius,

ðis is ʒewriten be hire:
which is written about her:

'Rihtwisnesse and dom, hi makieð godes sate.'
'Righteousness and judgment, they make God's seat.'

Anima iusti sedes sapientie,
Anima iusti sedes sapientie,

'Ðas rihtwises saule iwis is godes sate.'
'This righteousness's soul certainly is God's seat.'

Ðes ilche hali mihte iusticia,
This same holy virtue justicia,

þat is, godes temple-rihtwisnesse,
that is, God's temple's righteousness,

hie acseð riht of alle ure misdades and dom,
she asks right of all our misdeeds and judgment,

forðan alle ðe scaftes ðat godd haueð ʒescapen,
because all the creatures which God has created,

alle hie healdeð bet here ikynde þanne mann one.
all they hold better their nature than man alone.

Hier aʒean sæde ðe profiete:
Against this said the prophet:

Non intres in iudicium cum seruo tuo, domine,
Non intres in iudicium cum servo tuo, domine,

'Hlauerd,' he sade, 'ne go ðu noht in to dome mid ðine þralle,
'Lord,' he said, 'not go you not into judgment with your servant,

forðan all ðat is liues on heuene and on ierðe
because all that is living in heaven and on earth

ne mihte bien irihtwised onʒeanes þe.'
not could be justified before you.'

Ðis ilche iustise warp ut him ðe was briht angel on heuene.
This same justice threw out him who was bright angel in heaven.

Hie warp ut Adam of paradise;
She threw out Adam of Paradise;

hie brohte Criste to ðe deaðe,
she brought Christ to the death,

for ði ðat godd isæd hadde to Adame:
therefore God said had to Adam:

Morte morieris!
Morte morieris!

Ne scall ðar non atbersten ðe cumþ of him,
Not shall there none escape which comes from him,

þat he deað ne scal ðoliʒen.
that he death not shall suffer.

Seððen þis is soð, þat hie ne wandede,
Since this is true, that she not spared,

ne ðe angele, ne ðe manne, ne Crist self:
nor the angel, nor the man, nor Christ himself:

hu mai hie wonde ðe? Her we bieð offeruht.
how can she spare you? Here we are afraid.

Ac ðe hali apostel us freureð:
But the holy apostle us consoles:

Si nosmetmeð ipsos iudicaremus,
Si nosmetmed ipsos iudicaremus,

'ʒif we seiʒeð us seluen on scrifte mid soðe birewnesse,
'if we sift ourselves in penitence with true repentance,

and we demen us seluen mid rihte deadbote,
and we judge ourselves with right satisfaction,

ne sculen we næure mo eft bien idemd.'
not shall we never more again be judged.'

Se strengþe of ðessere hali mihte,
The strength of this holy virtue,

hie takð up in to heuene and niþer into helle,
she takes up into heaven and down into hell,

and spratt swo wide swo middenard.
and spreads as wide as world.

Of alle ðe unrihtes þe bieð idon on ierðe,
Of all the wrongs which are done on earth,

hie wile habben riht.
she will have right.

Ne nimð hie none miede for unriht to healden,
Not takes she no reward for wrong to hold,

ne for riht to leien.
nor for right to lay.

Þa ðe willeð hem seluen wreken of unrihte ðe hem is idon,
Those who will themselves revenge of wrong which them is done,

hie benemeð hire hire dom,
they deprive their judgment,

forðan hie seiʒeð:
because she says:

Mihi uindictam,
Mihi vindictam,

'Læt me wreken, dom is min!'
'Let me avenge, judgment is mine!'

Ne mai ic ilieue ðat ani mann deað þoliʒe wið-uten ðe dome of ðessere eisliche mihte,
Not can I believe that any man death suffer without the judgment of this awful virtue,

bie hit swilch deað swo hit eure bie.
be it such death as it ever be.

Ne dieuel ne mann none mihte ne none strengþe habben ne muʒen ouer oðren,
Neither devil nor man any power nor any strength have not can over others,

bute alswo michel swo ðis maini mihte hem wile ʒiuen.
except as much as this mighty virtue them will give.

Ðese hali mihte ðu most luuiʒen and folʒien,
This holy virtue you must love and follow,

þat is, þat þu bie rihtwis on ðe seluen and aʒean alle oðren,
that is, that you be righteous in yourself and towards all others,

swa swa ðu wilt bien iborewen.
as you will be saved.

Of stren[g]ðe.
About strength

Fortitudo, þat is, godes strengþe, is an oðer hali mihte,
Fortitudo, that is, God's strength, is another holy virtue,

ðe is niedfull to scilden godes temple fram alle unwines.
which is needful to shield God's temple from all enemies.

Of hire sade ðe profiete:
About her said the prophet:

Esto nobis, domine, turris fortitudinis,
Esto nobis, domine, turris fortitudinis,

'Hlauerd, bie ure tur of strengþe aʒean alle unwines!'
'Lord, be our tower of strength against all enemies!'

Ðies ilche haliʒe mihte,
This same holy virtue,

hie is tur and strengþe to alle ðo mihtess
she is tower and strength to all the virtues

ðe ðar inne bieð wuniʒende,
which therein are dwelling,

and swa hie is alle Cristes ʒecorene.
and so she is all Christ's chosen.

-----
[About moderation]

Temperantia is an oðer hali mihte,
Temperantia is another holy virtue,

ðe cann swiðe michel scile and mæðe of alle kennes þinge.
which knows very great discretion and moderation of all kinds of things.

Hie ne wile ðoliʒen non ouerdon þing;
She not will suffer any overdone thing;

an oðer halue, ne to litel ne to michel.
on other side, nor too little nor too much.

Se ðe hire ræd hlesten wile,
He who her counsel listen will,

ne scal he noðer eten to michel,
not shall he neither eat too much,

ne drinken to michel, ne to litel;
nor drink too much, nor too little;

ne he ne scall resten ne slapen to michel, ne to litel;
nor he not shall rest nor sleep too much, nor too little;

ne he ne scal to michel bien spekende,
nor he not shall too much be speaking,

ne to michel swigende;
nor too much silent;

ne he ne scal to prudeliche bien iscredd, ne to unorneliche;
nor he not shall too proudly be clad, nor too coarsely;

ne he ne scal bien to glad, ne to sori.
nor he not shall be too glad, nor too sorry.

Also me tempreð an baþ,
As one regulates one bath,

ðat hit ne bie to hot ne to cold,
[so] that it not be too hot nor too cold,

also deð ðis haliʒe mihte alle ðes mannes ðeawes
so does this holy virtue all this man's manners

ðe hes luuiʒeð and healden cann.
who it love and hold can.

He is isali ðe hes halt!
He is happy who it holds!

Alle ðese eadi mihtes ðes one atempreð
All these blessed virtue this one regulates

and ðo ðe hire ne wyle ilesten,
and those who her not will listen,

hie becumeð to unmihte,
they come too powerless,

and eure hit hem scal rewen.
and ever it them shall repent.

Alle ðe fondinges and alle ðe unlustesand alle unwilles ðe cumeð of ðe manne,
All the temptations and all the displeasures and all unwillingness which come from the man,

ðies hes atempreð, and wiðhalt te misdon.
this them regulates, and withholds from misdoing.

Of hersumnesse.
About Obedience

An oðer mihte is ʒehoten obediencia, ðat is, hersumnesse.
Another virtue is called obedientia, that is, obedience.

Ðies is swiðe behieue on godes huse.
This is very profitable in God's house.

Alle ðe godd luuiʒeð hes aʒeð to luuien and to healden.
All who God love it ought to love and to hold.

Alswa al mankinn ðurh unhersumnesse hafden deað,
As all mankind through disobedience had death,

alswa ðurh hersumnesse hit cam to liue.
so through obedience it came to life.

Ðies holi mihte makeð ðane mann leðebeih and hersum gode and his eldren;
This holy virtue makes the man pliant and obedient [to] God and [to] his parents;

and ðarafter ealde and ʒunge and alle manne.
and afterwards [to] old and [to] young and [to] all men.

After ðat, ðe he iforðen mai,
After this, as to he perform can,

ne nimþ he none ʒieme hwaðer hit bie fair ðe loðlich,
not takes he no heed whether it be fair or loathsome,

ðe hot ðe cold, ðe heui ðe liht;
or hot or cold, or heavy or light;

all him ðingð god,
all [to] him seems good,

for his luue ðe was hersum his fader anon to ðe deaðe, Iesv Crist.
for his love who was obedient [to] his father even until death, Jesus Christ.

Ðies is swiðe beheue æurilch mann
This is very profitable [to] every man

ðat æure i-boreʒen scal bien,
who ever saved shall be,

þat he bie hersum gode, and, for his luue,
that he be obedient [to] God, and, for his love,

ðe biscope, and his prieste, and his louerde.
the bishop, and his priest, and his lord.

Ac me ne auh to bien hersum bute of gode.
But one not ought to be obedient except of good.

ʒif mann hat oðer bitt senne to donne,
if man commands or bids sin to do,

þarto ne awh me naht to bien hersvm.
thereto not ought one not to be obedient.

Whar ðe godd ʒifð ðese mihte,
Where God gives this virtue,

hit kydh hit sone.
it shows itself soon.

Hie makeð ðane mann
She makes the man

nis he of swo heie kenne,
is not he of so high family,

þat hie him ne makeð þreall.
that she him not makes servant.

Alswa hie deð ðese munekes,
As she does these monks,

ðe bieð hersum ane deadliche manne alswa hit wære godd self,
who are obedient one deadly man as if it were God himself,

swa hie dieð hem ðe on ðare woreld wuniʒen.
so she does them who in the world dwell.

Hie bien swiðe ʒiernfull godes laʒe to liernin,
They are very eager God's law to learn,

and ðanne ðar after werchen,
and then thereafter work,

and him ðe hem wel cann wissin hie besekeð,
and him who them well can instruct they beseech,

and his ræd bliðeliche hlisteð and folʒið,
and his counsel joyfully listen and follow,

ðe laste hie falleð mid ða blinde into ðan pette
lest they fall with the blind into the pit

ðe Crist self embe spak.
about which Christ himself spoke.

He hem clepede dumbe hundes ðurh ðe profiete, ðe sade:
He them called dumb dogs through the prophet, who said:

Canes muti, non ualentes latrare,
Canes muti, non valentes latrare,

'Hie bieð ðe dumbe hundes
'They are the dumb dogs

ðe ne cunnen oðer ne muʒen berken.'
who not know or not can bark.'

For ðe luue of godd ic bidde,
For the love of God I beg,

ne latt tu herfore non ðe unwurþere,
nor regard you of this not yourself more unworthy,

forðan ðu wost hwo it is.
because you know who it is.

Ðurh ðesse holi mihte and ðurh his gode ileauen
Through this holy virtue and through his good faith

was Abraham iblesced of godd,
was Abraham blessed by God,

and him behoten ðat on scolde cumen of his kenne
and [to] him promised that one should come from his race

ðurh hwam all mannkenn scolde bien iblesced.
through whom all mankind should be blessed.

Ðus spak godd to Abrahame:
Thus spoke God to Abraham:

Exi de terra tua, et cetera,
Exi de terra tua, et cetera,

'Ga ut,' cwað he, 'of ðine lande
'Go out,' said he, 'of your land

and ut of ðine kenne and ut of ðines fader huse,
and out of your race and out of your father's house,

and cum in to ðo londe ðe ic ðe wile sceawin.'
and come into the land which I you will show.'

Abraham iliefde ðatt godd him sæde,
Abraham believed what God [to] him said,

and was him hersum.
and was [to] him obedient.

Ðis ilche seið godd to hem ðe he wile ðat bie him hersum:
This same says God to them whom he desires that be [to] him obedient:

'Ga ut of ðine lande!'
'Go out of your land!'

Þin land ðat is ðin flesc,
Your land that is your flesh,

ðe nis bute ierðe.
which is nothing but earth.

Ga ut of ðines flasches lustes,
Go out of your flesh's lusts,

ðat tu hem na more ne folʒe.
that you them no more not follow.

'And ut of ðine kenne!'
And out of your kindred!'

Þat bieð alle ðine euele ðeawes
Those are all your evil manners

ðe ðu mide ware iboren and ec ifedd.
with which you were born and also fed.

'And vt of þines fader huse!'
'And out of your father's house!'

Ðar hwile ðe mann lið on heauedsennes,
While the man lies in cardinal sins,

he is ðes dieules sune,
he is the devil's son,

alswo ðe gode mann ðe is godes sune
as the good man who is God's son

þanne he godd luueð and folʒeð.
when he God loves and follows.

All ðis woreld was ðes dieules hus
All this world was the devil's house

ær Crist come, ðe him ut warp.
before Christ came, who him out threw.

Ðerof he sade:
Of it he said:

Nunc princeps mundi huius eicietur foras,
Nunc princeps mundi huius eicietur foras,

'Nu scal ðe alder of ðis woreld ut bien ʒedriuen.'
'Now shall the prince of this world out be driven.'

Hier ðe lærð godd ðat tu scule ðe woreld forlaten ðines aʒenes þankes,
Here you teaches God that you shall the world forsake [of] your own will,

ær ðe deað hes te benime þines unþankes,
before death it [from] you take [of] your involuntary,

and cumen to ðo lande ðe he ðe wile sceawin,
and come to the land which he you will show,

þat is, ðat lond of ðare heuenliche Ierusalem.
that is, the land of the heavenly Jerusalem.

Efsones he him fondede, and fond him treuwe.
Again he him tried, and found him true.

Tolle filium tuum, quem diligis, Isaac,
Tolle filium tuum, quem diligis, Isaac,

'Nim ðine sune, ðe ðu luuest swa michel,
'Take your son, whom you love so much,

and offre hine me upe ðare dune ðe ic ðe wile sceawin!'
and offer him me upon the mountain which I you will show!'

Abraam ne hadde nanne sune be his rihte spuse bute ænne,
Abraham not had no son by his right spouse except one,

and ðat was biʒeten on his michele ielde.
and that was begotten in his great age.

Forði he was icleped Isaac, þat is, blisse.
Therefore he was called Isaac, that is, bliss.

Alswo seið godd to ðe:
So says God to you:

'Offre me þine sune Ysaac,
'Offer me your son Isaac,

þat is, þat þing ðe ðu mast luuest!'
that is, the thing which you most love!'

Vnderstond nu wel what ðat bie,
Understand now well what that be,

and loke hwæðer ðu muʒe ðerof bien hersum goddalmihtin.
and look whether you can thereof be obedient [to] God Almighty.

ʒif ðu luuest ðin aʒene wille alre mast,
if you love your own will [of] all most,

þanne is ðe swiðe holsum ðat ðu þis ofri ðine louerde god,
then is [to] you very wholesome that you this offer [to] your Lord God,

forðan hit is him swiðe ʒecweme loac
because it it [t] him very pleasing sacrifice

ðat ðu lat ðine aʒene wille and folʒe his.
that you forsake your own will and follow his [will].

Ðis ðu scalt ofrien upe ðare heiʒedune of hersumnesse.
This you shall offer upon the high hill of obedience.

Nis non mihte on godes temple
Is not any virtue in God's temple

ðat ne hafþ lott and dole mid ðessere eadiʒe mihte.
which not has lot and part with this blessed virtue.

Of milce
About Mercy

Misericordia hatte an oðer hali mihte,
Misericordia is called another holy virtue,

ðat is, milce, ðe gode is swiðe icweme.
that is, mercy, which [to] God is very pleasing.

Ðat he sceawede him selu to alle nied-fulle ðe him besohten.
That he showed himself to all needful who him sought.

Also was Marie and Martha,
So was Mary and Martha,

ðe him besohten of here deade broðer, Lazarum,
who him sought of their dead brother, Lazarus,

ðe he sone arearde of tua deaðes,
whom he soon raised from two deaths,

of saule and of lichame.
from soul and from body.

Swa he hadde sone mildce of ðe forleiene wiue,
So he had soon pity on the adulterous woman,

ðe scolde bien ofsteand te deaðe,
who should be stoned to death,

after ðare ealde lauʒe.
after the old law.

He forʒaf hire ðane deað,
He forgave her the death,

and alle hire sinnen he forʒaf.
and all her sins he forgave.

Swa he dede seinte Petre,
So he did [to] Saint Peter,

ðe hine hadde forsaken.
who him had forsaken.

Anon, ðo ðe he lokede upen him,
Immediately, when he looked upon him,

he agann to wepen,
he began to weep,

and his sennen him wæren forʒiuene.
and his sins [to] him were forgiven.

Hu ðe ðeof, ðe næure god nadde idon?
How the thief, who never good not had done?

Ðis mildce him dede cumen fram ðare rode anon in to paradise.
This mercy him made come from the cross immediately into paradise.

Nis non ðe mihte witten alle ðe milcen
Is not none who could know all the mercies

ðe godd hafð idon, and ʒiet dieð,
which God has done, and still does,

æure ðurh ðessere eadi mihte.
ever through this blessed virtue.

Herof us meneʒeð Iesu Crist, and seið:
Of this us reminds Jesus Christ, and says:

Estote misericordes,
Estote misericordes,

'Bieð mildciende,
'Be merciful,

alswo ʒeuer fader is on heuene!'
as your father is in heaven!'

Eft he seið him self:
Again he said himself:

Beati misericordes, quoniam ipsi misericordiam et cetera,
Beati misericordes, quoniam ipsi misericordiam et cetera,

'Eadi bieð ðe milde,
'Blessed are the merciful,

forðan hie sculen hauen milce of gode,
because they shall have mercy from God,

swo swo hie habbeð milce of mannen.'
as they have mercy on men.'

Bi ðessere holi mihte is iwriten on ðe saltere:
About this holy virtue is written in the Psalter:

Misericordia et Ueritas obuiauerunt sibi,
Misericordia et Veritas obviaverunt sibi,

'Godes Mildce and Soð, þat is, godd, ʒemetten hem togedere.'
'God's Mercy and Truth, that is, God, met themselves together.'

All ðat æure is on ðe hali write,
All that ever in in the holy writing,

all hit is forbisne of gode.
all it is example of God.

Hit seið þat ðese two, Mildce and Soð, hem imetten,
It says that these two, mercy and truth, themselves find,

and ic write swilch Mildce speke wið Soðe, and ðus seið:
and I write as if Mercy spoke with Truth, and thus says:

'Sei me, Soð, hwat is ðin rad
'Say me, Truth, what is your counsel

of ðe forgilte Adame, and of all his ofsprenge?
of the guilty Adam, and of all his offspring?

Ne mai he nauere mo aʒean cumen?
Not can he never more back come?

Hwarto was he aure iscapen te manne?
Wherefore was he ever shaped to man?

Hu ne was he iscapen forto habbenne
How not was he shaped to have

forð mid ðo aingles heueneriches merhþe?'
forth with the angels heavenly kingdom's joy?'

Ða andswerede Soð:
Then answered Truth:

'Nis him idon non unriht.
'Is not [to] him done any injustice.

Ich him warnede, and soð sade,
I him warned, and truth said,

hwilche dai ðe he tobreke godes forbode,
what day when he broke God's prohibition,

he scolde deað þoliʒen;
he should death suffer;

and he hadde auʒene kere te donne hwaðer swo he wolde.
and he had own choice to do whichsoever he would.

Ne dede dieuel him none strengþe.'
Not did devil him no strength.'

Þa andswerede ʒiet Misericordia:
Then answered again Misericordia:

'Beþenc þat alswa swa ðu sadest ðat he deað scolde þoliʒen, alswa ðu sadest:
'Consider that as you said that he death should suffer, as you said:

Faciamus hominem ad ymaginem et similitudinem!
Faciamus hominem ad imaginem et similitudinem!

After ðine anlicnesse ðu hine scope.
After your likeness you him shaped.

Ne latt ðu naure forfaren ðine aʒen anlicnesse,
Not let you never perish your own likeness,

ac to ðare eadinesse ðe he to was iscapen,
but to the blessedness to which he was shaped,

lat him ðarto cumen, for ðire muchele godnesse,
let him thereto come, for your great goodness,

þei his miche[le] euelnesse hit nabbe noht ofearned!'
although his great evilness it not have not deserved!'

Soð was leðebei, alse hire iwune is aure, and sade to Mildce:
Truth was compliant, as her custom is ever, and said to Mercy:

'Cume we te-fore gode and his Rihtwisnesse
'Let us come before God and his Justice

and his Dome and beforen alle his holi mihtes,
and his Judgment and before all his holy virtues,

and bemæn ðe ðar!
and complain yourself there!

Al ðat ic mai ðe bien te fultume ich wille bleðeliche.'
All that I can you be to help I wil l joyfully.'

Misericordia nam mid hire Pietatem and Pacem,
Misericordia took with her Pietatem and Pacem,

and comen before gode,
and came before God,

and swiðe eadmodliche him besohten,
and very humbly him besought,

and se eadiʒe Mildce hire astrehte sone teforen gode,
and the blessed Mercy herself stretched soon before God,

and ðus sæde:
and thus said:

'Hali, hali lauerd, haue are and milce of Adame, ðine forgilte manne,
'Holy, holy lord, have mercy and pity on Adam, your guilty man,

ðe swo maniʒe hundred wintre hafð iðoled þo ðesternesse of helle,
who so many hundred years has suffered the darkness of hell,

ðe was iscapen to ðare muchele eadinesse of ðine riche!
who was shaped to the great blessedness of your kingdom!

Ac noht he one, ac all his ofspreng hafð dieuel swo on his walte,
But not he one, but all his offspring has devil so in his control,

ðat non ne mai cumen into ðare riche ðe hie to waren iscapen;
that none can come into the kingdom to which they were shaped;

ac alle he bringþ in to helle, baðe gode and euele.
but all he brings into hell, both good and evil.

Hlauerd, haue ore and rewhþe and mildce of ðin handiwerc!
Lord, have mercy and compassion and pity on your handiwork!

Aure hie habbeð hope ðat tu scule habben ore and milce of hem.'
Ever they have hope that you shall have pity and mercy on them.'

Anon hire bemande Rewðe, pietas and sade:
Immediately herself complained Pity, pietas and said:

'Alle, ðu, lauerd, angin and welle of alle godnesse,
'Oh, you, Lord, beginning and source of all goodness,

haue rewðhe and milce of ðe wrecche Adames soule,
have pity and mercy on the wretched Adam's soul,

ðe was iscapen after ðine andlicnesse,
who was created after your likeness,

and of ðine patriarches and of ðine profietes,
and on your patriarchs and on your prophets,

and mani þusend hali saules,
and many thousand holy souls,

ðe alle þolieð pine for Adames gelte,
who all suffer pain for Adam's guilt,

mid gode rihte, for his unhersumnesse!
with good right, for his disobedience!

Alle hie wepeð and wonið,
All they weep and wail,

and hopieð to ðire muchele milce and to ðe lokið,
and hope toward your great mercy and to you look,

all hwat ðu send hem sume aliesendnesse.
until you send them one redemption.

Hi me reweð swa swiðe ðat ic reste ne mai habben.'
They me repent so greatly that I rest not can have.'

'Lauerd, ʒif hit is ðin wille,' sæde Sibsumnesse,
'Lord, if it is your will,' said Peace,

'þis ne mai noht bien on ðine riche.
'this not can not be in your kingdom.

Ðin sibsumnesse is swo swiðe michel
Your peace is so very great

ðat on lepi þoht ne mai ðer bien
that a single thought not can there be

bute mid alle sof[t]nesse and mid alle eadinese.
except with all softness and with all blessedness.

Make seihte betwen Milce and Rih[t]wisnesse,
Make reconciliation between Mercy and Justice,

and Dom and Rewðe make wel to-gedere!
and Judgment and Pity make well together!

Naðelæs, ic hit wot wel ðat tu wilt hauen ore of mankenne.
Nevertheless, I it know well that you will have pity on mankind.

Þin godnesse hit ne mai noht læten.'
Your goodness it not can not help.'

Ðat sede Rihtwis-nesse:
That said Righteousness:

'Mid michel riht ðoleð Adam ðat he ðoleð,
'With much right suffers Adam what he suffers,

forðan he was his sceppend unhersum.
because he was [to] his Creator disobedient.

Godd he unwurðede
God he disdained

ða þa he ðolede ðat his wiðerwine him ouercam, wið-uten strencþe.
when he suffered that his enemy him overcame, without strength.

His louerd he dede arst michel harm,
His lord he did first great harm,

he slou arst him seluen,
he slew first himself,

and seððen all mankenn,
and afterwards all mankind,

and for his unhersumnesse he bereauede godes riche
and for his disobedience he deprived God's kingdom

of him seluen and of all his ofsprenge,
of himself and of all his offspring,

þat naure mo he ne mai aʒean cumen be rihte dome.'
[so] that never more he not can again come by right judgment.'

Ða sade Soð:
Then said Truth:

'Ðat is riht ðat godes milce bie aure heier and more ðanne his rihte dom.
'That is right that God's mercy be ever higher and more than his right judgment.

Hlauerd, hit is soð ðat tu behete Abraham, ðine lieue frend,
Lord, it is true that you promised Abraham, your dear friend,

þat þurh an of his kenne scolde bien iblesced all mankenn.
that through one of his kindred should be blessed all mankind.

Eft ðu behete Dauiðe, the rihtwise kyng:
Again you promised David, the righteous king:

De fructu uentris tui ponam super sedem tuam,
De fructu ventris tui ponam super sedem tuam,

"Of ðo wastme of ðine wombe
"Of the fruits of your womb

ic wille setten uppe ðine setle."
I will set upon your seat."

Eft he seið an oðer stede:
Again he says in another place:

Dominus dixit ad me: filius meus.
Dominus dixit ad me: filius meus.

Ða spac almihti godd, and sade:
Then spoke Almighty God, and said:

'Ðies dai haueð aure ibien mid me and æure ma wurð.
'This day has ever been with me and evermore shall be.

Hit is soð ðat tu seiest:
It is true that you say:

"On ðese daiʒe ic ðe habbe istriend on heuene, wið-uten moder."
"In this day I you have begotten in heaven, without mother."

Swa ðu scalt on ierðe,
So you shall on earth,

wið-uten fader istriend of moder.
without father begotten by mother.

On ðelliche wise ðu scalt becumen soð mannes sune
In such wise you shall become true man's son

swo swo ðu art soð godes sune.
as you are true God's son.

Ne bidde ic non oðer loc for Adames gelte bute ðe.
Not ask I any other sacrifice for Adam's guilt except you.

Postula a me,
Postula a me,

and besiech at me swo muchel folc swo ðu wilt after ʒiernen,
and beseech from me as much people as you will afterwards yearn,

and ic ðe wile ʒiuen to ðin eruename,
and I you will give as your inheritance,

and ðu scalt wealden all middeneard and all ðat ðar inne is.'
and you shall rule all world and all that therein is.'

Tunc dixi: ecce, uenio.
Tunc dixi: ecce, venio.

Ðo sade Soð:
Then said Truth:

'Hlauerd, fader, ðu ne woldest non oðer loac ne oðer ofrende
'Lord, Father, you not would no other sacrifice nor other offering

bute ðat ic underfenge mannes lichame and his saule,
except that I received man's body and his soul,

and ðat ic ðe her offrede for here gelte.
and that I you here offered for their guilt.

Ecce venio,
Ecce venio,

loke, ic am iradi ðine wille to werchen,
look, I am ready your will to work,

and mankenn to aliesen.'
and mankind to release.'

Ðat sade godes Rih[t]wisnesse:
That said God's Justice:

'Nv ðu wilt mann becumen,
'Now you will man become,

ðu scalt deað þolien after ðine auʒene dome,
you shall death suffer after your own judgment,

ʒif ðat wunder mai bien soð
if that wonder can be true

þat eche lif mai ðoliʒen deað;
the eternal life may suffer death;

and ðu scalt on alle wise bieten ðe he haueð tebroken.
and you shall in all wise atone which he has broken.

Hoal ði godnesse!'
Hail your goodness!'

Ðat sade Soð:
That said Truth:

'Hierto ic am all iradi,
'Hereto I am all ready,

te bien hersum godd
to be obedient [to] God

anon to ðe deaðe for mankenn to aliesen.'
even until the death for mankind to release.'

Iusticia et Pax osculate sunt;
Iusticia et Pax osculate sunt;

ðe profiete seið ðat
the prophet says that

'Rihtwisnesse and Sibsumnesse kesten hem to-gedere.'
'Righteousness and Peace kissed themselves together.'

Ðo ðis was ʒedon,
When this was done,

Veritas de terra orta est,
Veritas de terra orta est,

and swo swo soð ʒekynd of ierðe.
and as true kind from earth.

Vre ierðe was ʒewerʒed ðurh Adames geltes.
Our earth was cursed through Adam's guilt.

Maledicta terra in opere tuo,
Maledicta terra in opere tuo,

'ʒewerʒed bie ðe ierðe on ðine werke,'
'cursed be the earth on your work,'

cwað godd te Adame.
said God to Adam.

Nu seið ðe profiete:
Now says the prophet:

Benedixisti, domine, terram tuam.
Benedixisti, domine, terram tuam.

Benedicta tu in mulieribus, et benedictus,
Benedicta tu in mulieribus, et benedictus,

'Iblesced bie ðu,' seide ðe angel,
'Blessed be you,' said the angel,

'on godes half mang alle wiues,
'in God's behalf among all women,

and iblesced bie ðat wasme of ðine wombe,
and blessed be the fruit of your womb,

þe is soð godd and soð mann!'
who is true God and true man!'

Ðurh ðese manne Iesu Crist,
Through this man Jesus Christ,

ðe was of Adames kenne,
who was of Adam's kindred,

warð se ierðe iblesced,
became the earth blessed,

ðe was arer iwerʒed.
which was formerly cursed.

All he ʒeald ðane harm ðe was ʒecumen ðurh Adam,
All he requited the harm which was come through Adam,

swiðe wisliche alswo he ðe was wisdom him self.
very wisely as he who was wisdom himself.

Ðurh Eue, ðe was ʒiet maiden,
Through Eve, who was still virgin,

was all mankenn forloren;
was all mankind lost;

ðurh Marie, ðe eadi maiden,
through Mary, the blessed virgin.

hit warð eft ʒeboregen.
it became again saved.

Ðurh ða trowe and his wastme werð al mankenn idemd to deaðe;
Through the tree and his fruit became all mankind judged to death;

þurh ðe trowe of ðe lieue halie rode
through the tree of the dear holy cross

and ðurh ðare iblescede wastme ðe ðaron heng,
and through the blessed fruit which thereon hung,

hit cam eft te ðan eche liue.
it came again to the eternal life.

Ðurh unhersumnesse of ðe trowe ouercam ðe dieuel Adam;
Through disobedience of the tree overcame the devil Adam;

þurh hersumnesse of ðe hali rode ouercam Crist ðane ealde dieuel.
through obedience of the holy Cross overcame Christ the old devil.

Forðan he was hersum his fader anon to ðe deaðe,
Because he was obedient [to] his father until the death,

swa swa he him self hit ne hadde noht ofearned,
as he himself it not had not deserved,

forðan he neure senne ne dede;
because he never sin not did;

and naðelæs þolede o ðe rode,
and nevertheless suffered on the Cross,

swilch he ware forʒeilt.
as if he were guilty.

Aʒeanes ðat Adam mid his eiʒene iseih ðat wastme of ðe treuwe ðe him likede,
Against that Adam with his eyes saw the fruit of the tree which him pleased,

aʒeanes ðat þolede Crist ðat me blindfallede hises.
against that suffered Christ that one blind-folded him.

Aʒeanes þat his fiet him baren to ðe forbodene treuwe,
Against that his feet him bore to the forbidden tree,

aʒeanes ðat waren Cristes fiet ðurhborede mid isene nailes to ðare rode.
against that were Christ's feet bored through with iron nails to the Cross.

Aʒeanes ðat his honden namen ðas trewes wastme,
Against that his hands took the tree's fruit,

aʒeanes þat waren Cristes handes ðurhnailed te ða hali rode.
against that were Christ's hands through nailed to the holy cross.

Aʒeanes þat him ðuhte swete ðat wastme on his muðe,
Against that [to] him seemed sweet the fruit in his mouth,

aʒeanes þat underfeng godd ðe bitre ʒalle on his muðe.
against that received God the bitter gall in his mouth.

Aʒeanes ðat Adames hierte was i-attred ðurh dieules meneʒinge,
Against that Adam's heart was poisoned through devil's admonition,

swa ðat him baðe hit wel likede and ec teiþede,
so that [to] him both it well pleased and also yielded,

ðolede Crist ðat me þurh-stong his hierte;
suffered Christ that one stung through his heart;

and aʒeanes ða twa michele likinge and teiþinge,
and against the two great pleasing and granting,

us comen twa michele gode of ðare hali wunde,
us came two great good of the holy wound,

þat was, water and blod.
that was, water and blood.

On ða watere we bieð iwascen of alle sennes;
In the water we are washed from all sins;

of ða wastme ðe hangede on ðe hali rode,
of the fruit which hung on the holy Cross,

and of ða blode ðe ðar utʒiede,
and of the blood which there out went,

we notieð on ʒomes alles kennes attre of dieule,
we enjoy in palates all kinds of poison of devil,

and swa we kylieð vre wreche hierte,
and so we cool our wretched heart,

ðe his ofte forswald of ðan michele brene of dieules costninges.
which is often scorched by the great burning of devil's temptation.

Ðus us halde ure halend Iesu Crist,
Thus us healed our Savior Jesus Christ,

þus us aliesde ure aliesend,
thus us released our Redeemer,

and seððen aros of deaðe,
and afterwards arose from death,

alswo he ðe was soð lif,
as he who was true life,

and bar up to heuene ure loac and ure ofrende,
and bore up to heaven our sacrifice and our offering,

his hali lichame, ðe he nam of ure ʒekynde,
his holy body, which he took of our kind,

and ofrede his fader swiðe icweme loc,
and offered [to] his Father very pleasing sacrifice,

be his aʒene iwitnesse ðe sade:
by his own witness who said:

Hic est filius meus dilectus,
Hic est filius meus dilectus,

in quo mihi bene complacui,
in quo mihi bene complacui,

'Ðis is mi leue sune, on him me likeð swiðe.'
'This is my dear son, on whom me pleases greatly.'

Heueneriches gate he haueð iopened
Heavenly kingdom's gate he has opened

alle ðe on him leueð and him folʒin willeð.
all who in him believe and him follow will.

Alle his ikorene he hafð bihoten,
All his chosen he has promised,

swa soðliche swa he aros of deaðe,
as truly as he arose from death,

þat hie sculen al swo mid lichame and mid saule,
that they shall so with body and with soul,

and mid ðe hali angles and mid him aure mo wuniʒen. Amen.
and with the holy angels and with him evermore dwell. Amen.

Of scrifte
About Penitence

Ða ðe Crist gann arst to spellen,
When Christ began first to preach,

ðat was, ðo ðe he ʒiede fram flumen Iordan,
that was, when he went from River Jordan,

ða sade he:
then said he:

Penitenciam agite, appropinquabit enim regnum celorum,
Penitenciam agite, appropinquabit enim regnum celorum,

'Nimeð scrifte of ʒewer sennes,
'Take penitence of your sins,

hit neiheð heuene riche.'
it approaches heavenly kingdom.'

Fullʒewis is clene saule Cristes riche.
Quite certainly is clean soul Christ's kingdom.

Forði us meneʒeð allre þinge arst ure lauerde of ðesre eadi mihte,
Therefore us admonished all things first our Lord of this blessed virtue,

þat we scolden beon rewsende ure sennen,
that we should be repent our sins,

and swa hus lokin mid his fultume,
and so us look with his help,

þat we eft ne befallen on senne.
that we again not fall into sin.

Ðat seið sanctus Ieronimus:
That says Saint Jerome:

Est autem penitere peccata ante acta deflere,
Est autem penitere peccata ante acta deflere,

et flenda non repetere,
et flenda non repetere,

'Swa scal,' he seið, 'mann his senne berewsen,
'So shall,' he says, 'man his sin repent,

ðat he eft ne do ðat he eft ðurue be-riwsin.'
that he again not do what he again need repent.'

Ðis seið sanctus Augustinus:
This says Saint Augustine:

Penitere est penam tenere,
Penitere est penam tenere,

'Ðat his,' he seið, 'soðe berewsinge,
'That is,' he says, 'true repentance,'

ðat mann him healde eure on sumere pine.'
that man him hold ever in one pain.'

Eft we findeð on ða hali writt
Again we find in the holy writing

ðat ðe cniht ðe weapne berð unlawliche,
that the knight who weapon bears unlawfully,

ne chapmann ðe beið and selð mid unri[h]twisnesse,
nor merchant who buys and sells with unrighteousness,

ne muʒen neure soðe scrifte don,
not can never true repentance do,

ðare [h]wile ðe hie ðese wike befeleð;
while they this office defile;

ne he ðe ðurhwuneð on wraðþe,
nor he who remains in wrath,

ne he ðe wuneliche lið on hordome,
nor he who habitually lies in whoredom,

ne glewmen, ne gaueleres,
nor gleemen, nor usurers,

ne wicchen, ne unriht domesmann,
nor witches, nor unjust judges,

ne non ðare manne ðe on heaued-senne lið and ða luuieð.
nor any of the men who in cardinal sins lies and them love.

Mann ðe wel wile bien riwsinde,
Man who well will be repentant,

ne rewe him nauht ane hise sennes,
not repent him not one his sins,

ac ʒet ðat he for [h]is ʒemelaste
but yet that he for his carelessness

ne hafð god* ʒedon on ða time
not has good done in the time

ðe he naure mo eft nacoureð,
which he never more again recovers,

and is forð ʒegan.
and is forth gone.

Ða ðe bieð on religiun,
Those who are in religious order,

hie bieð aure under scrifte,
they are ever under penance,

swa bihoueð us alswa.
so behooves us also.

Of andetnesse
About Confession

Hier after cumeð an oðer hali mihte,
Here after comes another holy virtue,

ðe is icleped confessio, ðat his, andetetdnesse;
which is called confessio, that is, confession;

ðat is, ðanne ðe mann undett [h]is herte,
that is, when the man opens his heart,

and seið his scrifte his sennes ðurh his muðe,
and says [to] his confessor his sins through his mouth,

ðe waren arrer ʒedett on his herte.
which were before concealed in his heart.

Hierof sade godd:
Of this said God:

Dic tu iniquitates tuas, ut iustificeris,
Dic tu iniquitates tuas, ut iustificeris,

'Sei ðu þine unrihtwisnesses,
'Say you your unrighteousness,

ʒif ðu wilt bien irihtwised.'
if you will be justified.'

Herof sade sanctus Avgustinus:
Of this said Saint Augustine:

Qui per uos peccatis, per uos erubescatis,
Qui per vos peccatis, per vos erubescatis,

'ʒie ðe seneʒin be ʒew seluen,
'you who sin by yourselves,

doð scame ʒew seluen.
give shame [to] yourselves.

And wite ʒie to soðe ðat ilke scame is on lott of ðare forʒifnesse.'
And know you for truth the same shame is one lot of the forgiveness.'

Fit enim ueniale per confessionem,
Fit enim veniale per confessionem,

quod criminale fuerat per operacionem,
quod criminale fuerat per operacionem,

'Hit is forʒiuenliche senne ðurh andettednesse
'It is forgivable sin through confession

ðe was arrer heaued-senne ðurh weorke.'
which was formerly cardinal sin through work.'

Ac hit be[h]oueð ðat hie bie wiel hlutter,
But it behooves that she be well clear,

and ðat ðar ne bie forholen non atter.
and that there not be concealed no poison.

Hierof sade ðe profete:
Of this said the prophet:

Confitemini domino, quoniam bonus,
Confitemini domino, quoniam bonus,

'Andettið ʒewer sennen,' he sade, 'goddalmihtin,
'Confess your sins,' he said, '[to] God Almighty,

forðan ðe he is god,
because he is good,

forðan his mildsce is hier on world.'
because his mercy is here in world.'

Se ðe her godes mildsce ne beʒett,
He who here God's mercy not gets

ne wurð hie him naure mo ealles hwer.
nor shall be she [to] him never more elsewhere.

We findeð on ðe hali write
We find in the holy writing

ðat ʒif mann ware firliche uppen his deaðe,
that if man were suddenly upon his death,

and he prest ne mihte habben,
and he priest not could have,

andette his sennen him ðe ware necst him,
confess his sins [to] him who were nearest to him,

and he scolde habben mildsce,
and he should have mercy,

bute ʒif hit ware ðat he ðane prest forhowede;
except it were that he the priest contempted;

oððer ʒif he ware all hone,
of if he were all alone,

ðanne most he to godd ane.
then must he to God only.

And belokie elch mann ðat he naure nortriwi godes are ne his mildsce,
And [let] look every man that he never despair God's grace nor his mercy,

ne eft sones ne bie no mann to þrist to seneʒin, and segge:
nor again not be no man too bold to sin, and say:

'Mare mai godd forʒiuen ðanne we muʒen seneʒin.'
'More can God forgive than we can sin.'

Non adicies peccatum super peccatum et dices:
Mon adicies peccatum super peccatum et dices:

quoniam misericordia domini magna est!
quoniam misericordia domini magna est!

Of clennesse
About Cleanness

An oðer eadi mihte his ʒehaten mundicia, þat is, clannesse,
Another blessed virtue is called mundicia, that is cleanness,

ðe is inne godes huse swiðe ʒeluued.
which is within God's house greatly loved.

Ne mai ʒie iðolien none unclannesse on godes temple,
Not can you suffer no uncleanness in God's temple,

ne beneðen on ði likame,
nor beneath in your body,

ne abuuen on ðire saule, ne on ðouhtes,
nor above in your soul, nor in thoughts,

forðan hie wat wel ðat openlicor ben þouhtes to-foren gode
because she knows well that opener are thoughts before God

ðanne beð spaches be-foren manne;
than are speeches before men;

ne of fule spaches hie ne mai nauht ðolien,
nor of foul speech she not can not suffer,

forðan hie wot ðat god his ʒehiereð and alle mislikið;
because she knows that God his hears and all displeases;

ne euele workes hie ne mai nieh wunien,
nor evil works she not can near dwell,

forðan ðat godd his hat scunien.
because God it orders shun.

Mundamini qui fertis uasa domini,
Mundamini qui fertis vasa domini,

'Makieð ʒew clane ðe bereð godes faten!'
'Make yourselves clean who bear God's vessels!'

Clanse þine hirte,
Clense your heart,

forðan þe hie owh to benne godes fatt.
because she ought to be God's vessel.

On hire me scal beren godes sande, godes word.
In her one shall bear God's messenger, God's words.

In corde meo abscondi eloquia tua, ut non peccem tibi,
In corde meo abscondi eloquia tua, ut non peccem tibi,

'On mine hierte ich hedde þine wordes, hlauerd,
'In my heart I hid your words, Lord,

þat ich nolde naht seneʒin aʒeanes ðe.'
that I would not sin against you.'

Swa dede sancta Maria;
So did Saint Mary;

hie bar godes wordes on hire hierte,
she bore God's words in her heart,

þat hie ofte mihte þenken on him ðe hie michel luuede,
that she often could think of him whom she much loved,

conferens in corde suo.
conferens in corde suo.

Hie bar on hire hierte þat þe godd sade:
She bore in her heart what God said:

Beati mundo corde, quoniam ipsi deum uidebunt,
Beati mundo corde, quoniam ipsi deum videbunt,

'Eadi bieð ða clane-hierte menn,
'Blessed are the clean-hearted men,

forðan hie sculen gode ʒesen.'
because they shall God see.'

Godd ne mai ben ʒesiʒen mid none oðer eiʒen ðanne mid þare hierte.
God not can be seen with any other eye but with the heart.

Wassce and wipe wol clane ða eiʒene,
Wash and wipe well clean the eyes,

forðan soð is ðat hie ðe siggen.
because true is what they you say.

Gif þu wilt witen wilke eiʒene ðe hierte muʒe habben,
If you will know which eyes the heart can have,

hie bieð ʒenamned intellectus et racio.
they are named intellectus et racio.

Ðese muʒen ʒesen alswa wel onbuten mid-niht alswa on mid-daiʒ.
These can see as well at mid-night as at mid-day.

Andʒeat and skele bieð ða twa eiʒene.
Intellect and reason are the two eyes.

Ðurh andʒeat þu understanst alle þing,
Through understanding you understand all things,

and ðurh scadwisnesse þu scalt skilien ðe euele fram ðe gode.
and through discernment you shall discern the evil from the good.

All ðat ðe þu þencst þu ʒiesichst mid þese eiʒen.
All that you think you see with these eyes.

Ac aure to fele bieð bisne mid þan onen of þese eiʒen,
Bur ever too many are short-sighted with the one of these eyes,

and to fele mid baðe.
and too many with both.

Of alle ða edmodnesses ðe godd behet on his spelle,
Of all the blessings which God promised in his preaching,

nis ðar non swo heih swa is 'ðe is clane-hierte.'
is not there so high as is who is pure-heart.'

Beʒiete se ðe muʒe!
[Let] obtain he who can!

Ich þe warni,
I you warn,

ne beʒiethst ðu his naure clane
not get you his never clean

ðar wile ðat þu ne recst wat þu þenche,
while you not care what you think,

ne wat þu speke,
nor what you speak,

ne wat ðu ʒehire speken.
nor what you heart speak.

And bute þu his ʒier[n]e make clane after þine mihte,
And except you it gladly make clean after your power,

mid godes helpe,
with God's help,

ne scal tu naure ʒesen mid ðase eiʒene
not shall you never see with these eyes

ðe þu mide ʒesiest sunne and mone, godd almihtin.
with which you see sun and moon, God Almighty.

Luue ðese hali mihte mundiciam,
Love this holy virtue munditiam,

and hie ðe makeð clane-hierte. Amen.
and she you makes clean-hearted. Amen.

Of lore
About Discipline

Disciplina is on oþer hali mihte,
Disciplina is another holy virtue,

ðe godd self us hat nemen ðurh ðe prophete, ðe seið:
which God himself us orders take through the prophet, who says:

Apprehendite disciplinam, et cet.
Apprehendite disciplinam, et cetera.

'Nemeð discipline of alle ðe misdades ðe ʒe deð,
'Take discipline of all the misdeeds which you do,

þe las te godd him wraðþi,
lest you God himself angry,

and ʒie forfaren of ða rihte weiʒe!'
and you perish from the right way!'

Bute ðu neme riht of ðe seluen of ðe misdades ðe ðu mis-dest,
Except you take right of yourself of the misdeeds which you misdo,

mid fasten, oððer mid wake,
with fasting, or with watching,

oððer mid wope and sare beriwsinge,
or with weeping and sore repentance,

oððer mid weringe, oððer mid cnewlinge,
or with wearing, or with kneeling,

oððer mid swinke, oððer mid clane bede,
or with toil, or with clean prayer,

oððer mid hlutter almesse,
or with pure alms,

mid ðe rade of þine scrifte:
with the counsel of your confessor:

godes wraððe cumþ uppen ðe,
God's wrath comes upon you,

swa þat ðu forliest ða ane rihte weiʒ þe gað to heuene.
so that you lose the one right way which goes to heaven.

Ðat is michel godes wraðþe
That is great God's wrath

þat mann is swa blind ðat he farð to helle leiʒinde.
that man is so blind that he goes to hell laughing.

Þeih he michel mis-do,
Although he much misdo,

nis for ði na mare sori,
is not therefore no more sorry,

þanne ʒif he nadde naht mis-don.
than if he not had misdone.

Exceca cor populi huius, ne uideant et intelligant.
Exceca cor populi huius, ne videant et intelligant.

Of hem sade godd:
About them said God:

'Bland ðies folkes hierte,
'Blind this people's heart,

þat hie ne sien ne understande ðe rihte weiʒe to heuene riche.'
that they not see nor understand the right way to heavenly kingdom.'

Heare harde hierte and here euelnesse hit haueð of-earned
Their hard heart and their evilness it has deserved

þat ðe blinde latt ðane blinde.
that the blind leads the blind.

Þat is, se ðe him wissin scolde,
That is, he who him guide should,

deð ðo ilke sennes and haueð ðar of forbisne,
does the same sins and has thereof example,

and ec he him lareð and seið
and also he him teaches and says

þat for ates ne for drenches ne for wifmanne,
that for eating nor for drinking nor for woman,

ðe godd haueð ʒescapen manne to ʒemoane,
which God has shaped [for] man as companion,

ne scal man naure ben forloren.
not shall man never be lost.

Walawa þessere lare and ðesere dade!
Woe [to] this discipline and [to] this deed!

Swa ne do þu naht, lieue saule.
So not do you not, dear soul,

Ac þanne ðu ʒefelst þat ðu godes luue ne his eiʒe ne hafst swa swa ðu scoldest,
But when you feel that you God's love nor his awe not have as you should,

clepe to him and seih mid ðe prophete:
cry to him and say with the prophet:

Illumina oculos meos, domine,
Illumina oculos meos, domine,

'Hlauerd, opene mine eiʒene and liht his mid þe soðe lihte,
'Lord, open my eyes and lighten them with the true light,

þat ich naure ne bie slapinde on ðare saule deaðe,
that I never not be sleeping in the soul's death,

ne ðat ðe dieules muʒen beʒelpen
nor that the devils can boast

þat hie hafden ðe heiʒere hand ouer me.'
that they had the higher hand over me.'

Bonitatem et disciplinam et scienciam doce me, et cetera,
Bonitatem et disciplinam et scienciam doce me, et cetera,

'Ac ðu, hlauerd, tach me godnesse,
But you, Lord, teach me goodness,

ðurh wan ich god muʒe bien,
through which I good can be,

and tach me swilche discipline,
and teach me such discipline,

þat ich þine wraððe muʒe softin, and swilch andʒet,
that I you wrath can soften, and such undestanding,

ðat ich ðe muʒe ʒecnawen and ʒecwemen!'
that I you can know and please!'

Of ðolemodnesse
About Discipline

Paciencia is an hali mihte, ðat is, ðolemodnesse,
Paciencia is one holy virtue, that is, patience,

ðe godd self us tahte mid worde and ech mid forbisne.
which God himself us taught with words and also with example.

On his spelle he sade:
In his Gospel he said:

Qvi te percusserit in maxillam, prebe ei et aliam,
Qui te percusserit in maxillam, prebe ei et aliam,

'Se ðe smit þe under ðat (e)are,
'He who smites you under the ear,

þole hit for mine luue,
suffer it for my love,

and wand him to þat oðer.
and turn [to] him the other.

Se þe benimð ðe þine kiertel,
He who deprives your coat,

ʒif him þine mantel.
give him your mantle.

Se ðe net þe to gonne mid him twa milen,
He who compel you to go with him two miles,

ga mid him þrie.
[let him] go with him three.

Þis þincð ðe sott sothade,
This seems [to] you fool folly,

ac naðelas wisdom hit sade.
but nevertheless wisdom it said.

Ðe sali mann þe ðese mihte hafð,
The blessed man who this virtue has,

alles kennes þing mann him maiʒ don,
all kinds of things man him can do,

wið-uten senne one,
without sin alone,

he wile þolieʒen for godes luue.
he will suffer for God's love.

Ðat sade Salemun:
That said Solomon:

Melior est paciens uiro forti,
Melior est paciens viro forti,

'Bettre his,' he sade,
'Better is,' he said,

'ðe þolemode mann þanne þe stronge þe nimð casteles.'
the patient man than the strong who takes castles.'

For þan euel to done nis non strencþe, ac is unmihte,
Because evil to do is no strength, but is impotence,

for þi he is ihealden strengere ðe ouor-cumþ his auʒen mod,
because he is regarded stronger who overcomes his own mind,

þanne he ðe slecð and casteles nemð.
than he who slays and castles takes.

Lieue saule, al ðe hwile ðe þu wunest on ðe smec-huse of ðine likame,
Dear soul, all the while you dwell in the smoke-house of your body,

hwanene cumeð manies kennes smekes of unþolemodnesse,
whence comes many kinds of smoke of impatience,

ðe is swiðe michel nied ðat ðu þese mihte mid þe habbe;
which is very great need that you this virtue with you have;

and fullʒewis hie þe bringð to ðare riche
and quite certainly she you brings to the kingdom

ðar ðu naurema ne scalt finden none þinge þe ðe misliki.
where you never more not shall find any thing which you displease.

Of maidenhad
About Virginity

Uirginitas is an swiðe derwurðe mihte,
Virginitas is one very precious virtue,

ðat is, maidenhad, ðe folʒið ðe hali lombe, and him his neʒest.
that is, virginity, which follows the holy lamb, and [to] him is nearest.

For þare michele clannesse
For the great purity

ðies ilke hali mihte is ʒehalʒed on Criste, seinte Marie sune,
this same holy virtue is hallowed in Christ, Saint Mary's Son,

þe was and is aurema maiden.
who was and is evermore virgin.

Hie behet maidenhad to healden,
She promised virginity to be observed,

and hie wel it ʒelaste;
and she well it performed;

and after hire maniʒe þusend,
and after her many thousand,

for hire gode forbisne,
for her good example,

here clannesse ihelden and manieskennes martirdom ðar fore ðolede.
their purity held and many kinds of martyrdom therefore suffered.

Naðer ne godd ne þe apostel ne hieten þis maidenhad to healden,
Neither God nor the apostle not ordered this virginity to be observed,

buten ðo ʒe wolden mid here gode wille hit behaten.
except those who would with their good will it promised.

Ac seððen hit is behaten,
But after it is promised,

siðþen hit is to healden,
then it is to be kept,

alswa hie willen ben iborʒen.
as they will be saved.

Hit is angelich lif of heuene,
It is angelic life of heaven,

se ðe eadmodliche halt maidenhad on ierðe.
he who humbly holds virginity on earth.

Qvi potest capere, capiat,
Qui potest capere, capiat,

'Se ðe hit mai habben,
'He who it can have,

he hit neme and healde!'
he it [let] take and [let] hold!'

He is iwiss isali.
He is certainly blessed.

Of clannesse
About chastity

Castitas is ech swiðe hali mihte, þat is, clannesse.
Castitas is also very holy virtue, that is, cleanness.

Wiðuten maidenhad mann mai bien ʒeborʒen,
Without virginity man can be saved,

ac wið-uten clannesse oððer rihte spuse
but without chastity or right spouse

nan mann ne mai ben ʒeborʒen.
no man not can be saved.

Hier of sade ðe apostel:
Of this said the apostle:

Pacem et sanctimoniam diligite,
Pacem et sanctimoniam diligite,

sine qua nemo uidebit deum,
sine qua nemo videbit deum,

'Luuieð sibsumnesse and halidom, þat is, þes clannesse;
'Love peace and holiness, that is, this chasitity;

wið-uten hire ne scal naure mann isien godd.'
without her not shall never man see God.'

Þies hali mihte haueð of ðe hali gaste þrie ʒiues,
This holy virtue has from the Holy Ghost three gifts,

þat is, þat naure deuel ne mai hes ouercumen,
that is, that never devil not can it overcome,

þar hie rixið, mid naneskennes galnesse,
that she reigns, with no kind of lechery,

mid lemes werchinde, ne mid unðeaufulle spaches specinde,
with limbs working, nor with ill-mannered speeches speaking,

ne mid fule þowtes þenkinde;
nor with foul thoughts thinking;

ac anon ʒif hie cumeð hie bieð idriuen ut of þare hierte
but anon if they come they are driven out of the heart

mid sari mode and mid ierniende teares.
with sorry mood and with running tears.

Swa me scal don of hem ðe grið ne willeð.
So one shall do with them who peace not will.

[-----]
[-----]

Pvdicicia is hire suster, hali maiden of þanke, and clane of alle felðes.
Pudicitia is her sister, holy virgin of thought, and clean from all filth.

Ðat seið sanctus Augustinus:
That says Saint Augustine:

'Gif maiden hafð þese hali mihte on hire þanke,
'If virgin has this holy virtue in her thought,

þeih hie wurðe hire unðankes forleiʒen,
although she become against her will defiled,

hie is to-foren gode naþelas maiden';
she is before God nevertheless virgin';

and eft: 'H[i]e ðe is clane maiden on likame,
and again: 'She who is clean virgin in body,

and ðese mihte ne hafð on hire ʒeþanke,
and this virtue not has in her thought,

ac wolde þat hie ne mai, hie nis naht maiden to-foren gode.'
but would that she not can, she is not virgin before God.'

Pudicicia is ðe hlutter maidenhad of þe þanke,
Pudicicia is the pure virginity of the thought,

alswa castitas is þe clannesse of ðe likame.
as castitas is the purity of the body.

Of wi(ð)healdnesse
Of continence

Continencia is wið[h]ealdnesse after þe forleire.
Continencia is continence concerning the fornication.

Hie is swiðe ʒeluued of alle ðe hopieð to godes mildsce.
She is much loved of all who hope to God's mercy.

For þan þe apostel hem hafð wel hehaten þat,
Because the apostle them has well promised that,

ʒif hie healdeð and luuieð þese þrie halie mihtes to-gedere:
if they hold and love these three holy virtues together:

castitatem, pudiciciam, continenciam,
castitatem, pudiciciam, continenciam,

þeih hie here likamliche maiden-had habbe forloren,
although they their bodily virginity have lost,

he [h]is haueð ʒespused to Criste, and þus seið:
he his has espoused to Christ, and thus says:

Despondi enim uos uni uiro, uirginem castam exibere Christo,
Despondi enim vos uni viro, virginem castam exibere Christo,

'Ich ʒew habbe bewedded ane were clane maiden, þat is, to Criste,'
'I you have wedded [to] one husband chaste virgin, that is, to Christ,'

þat is riht spus ta alchere gode saule.
that is right spouse to each good soul.

For þan alle Cristes ʒecorene bieð Cristes lemen,
Because all Christ's chosen are Christ's limbs,

and he is ure alre heaued,
and he is our all head,

and mid rihte ʒeleuen mid his flesce and mid his blode we bieð all an,
and with right faith with his flesh and with his blood we are all one,

swa ðat nan þing ne mai us twammen.
so that nothing not can us divide.

Qvis nos separabit a karitate Christi?
Quis nos separabit a karitate Christi?

Fulʒewis ðese haliʒe mihtes us bindeð ec to-gedere.
Quite certainly these holy virtues us bind also together.

Of vneilindnesse.
About harmlessness

Innocencia is an oððer hali mihte, þat is, uneilind[ness]e.
Innocencia is another holy virtue, that is, harmlessness.

He is iwis innocens, þat is, uneilinde,
He is certainly innocens, that is, harmless,

þe nauerʒete him seluen ne eilede ne nan oððer.
who never still himself not harmed nor no other.

Þat nas nan wiðuten Criste.
That was none except Christ.

Ða hali children ðe waren ʒemartired for Criste,
The holy children who were martyred for Christ,

hie bieð mid rihte icleped innocentes,
they are with right called innocentes,

forðan hie ne eileden nauerʒiete ne gode ne manne,
because they not harmed never still God nor man,

ne a þoutes ne a wordes.
neither in thoughts nor in words.

Forþi hie bieð eadi.
Therefore they are blessed.

Folʒe ðese hali mihte on þouhtes, on wordes, on workes,
Follow this holy virtue in thoughts, in words, in works,

and þenc þat arst þu eilest ðe seluen,
and think that first you harm yourself,

ʒif ðu misþencst, oððer spekest oððer dest auht oðerliker onʒeanes þin emcristen,
if you misthink, or speak or do anything in another way against your fellow-Christian,

þanne ðu woldest þat he dede ðe.
then you would that he did [to] you.

Þench hier of! ʒiet seið þat hali writ herof:
Think hereof! Yet says the holy writing of this:

Manus in manus non erit innocens malus,
Manus in manus non erit innocens malus,

In libro sapiencie
In libro sapiencie

'Hande on hande nis naht ðe euele man gylt-leas.'
'Hand in hand is not the evil man guiltless.'

Ðat is iseid bi ðo manne
That is said about the man

ðe euele haueð ʒedon aʒean godd and aʒean [h]is nexte,
who evil has done against God and against his neighbor,

and beþeincð him and beswicð þat he namare euel ne dieð,
and thinks (refl.) and deceives that he never more evil not does,

þanne ðe man ðe sitt idel and halt [h]is on hand in oðer,
than the man who sits idle and holds his in hand in another,

and none manne euel ne deð.
and no man evil not does.

ʒiet, þeih ðis mann swa do,
yet, although this man so do,

nis he nauht innocens,
is not he innocens,

bute ʒif he biete ðat he harrer hafde tobroken.
unless he atone what he formerly had broken.

Aure to feawe men bien abuten to habben ðese hali mihte,
Ever too few men are about to have this holy virtue,

and wið-uten hire ne mai non mann godd wel ʒecwemen.
and without her not can no man God well please.

[Honestas]
-----

Honestas is cleped an oðer mihte, ðe is niedfull alche gode manne.
Honestas is called another virtue, which is needful [to] every good man.

Þat is, ðat he worðliche him loki mid alle hise lemes of his likame.
That is, that he decent him look with all his limbs of his body.

Hise eiʒene, þat hie ne bien to swiðe gawrinde hider and ʒeond;
His eyes, that they not be too greatly looking hither and beyound;

þo earen, ðat hie bliðeliche ne hlesten ydelnesses,
the ears, lest they joyfully not listen vanity,

and ðare mide benime ðare saule gode þohtes of gode wordes to ʒeheren;
and therewith deprive the soul good thoughts of good words to hear;

þe tunge hie wiðhalt,
the tongue herself withholds,

þat he ne wurðe for hire ðunworðere,
that he not become for her unworthier,

and þanne hie wið gode scall speken on hire benes, þe uncwemer.
and when she with God shall speak in her prayers, the more disagreeable.

Wurðliche hie deð lokin ðe manne ðe hes luuieð,
Decently she causes look the man who it love,

baðe his handen and hise fett.
both his hands and his feet.

Ne lat hie nawht ðe hande pleiʒende mid stikke, ne mid strawe
Not lets she not the hands playing with stick, nor with straw

nis þat non god tocne of ripe manne,
is not that any good sign of mature man,

nis ðe hierte nauht ʒiet stedefast
is not the heart not yet steadfast

ne mid fote sitten toterinde,
nor with foot sit tottering,

ne ðen enne worpen ouer ðan oðre.
nor the one throw over the other.

ʒesali is ðe ilke mann ðe gode ʒeme nimð of him seluen,
blessed is the same man who good heed takes of himself,

and þencð þat no mann ne leueð to [h]is aʒene be[h]ofte ane,
and thinks that no man not lives to his own need alone,

ac is forbisne oðre of gode oððer of euele to alle ðe hine ʒeseð oððer of him hiereð.
but is example either of good or of evil to all who him see or of him hear.

ʒif ðu herof ʒieme nemest,
if you of this heed take,

þu best ʒewurðed to-foren gode and to-foren manne.
you best honored before God and before man.

Of wiðheldnesse
About abstinence

Abstinencia hatte an oðer hali mihte, þat is, wið[h]ealdnesse.
Abstinencia is called another holy virtue, that is, abstinence.

Ðe mann þe him wiðhalt naht one of ates and of drenches,
The man who himself withholds not only of eating and of drinking,

ac fram alle ðo þinges ðe godd forbett to donne, herof sade ðe apostel:
but from all the things which God forbids to do, of this said the apostle:

Abstinete uos a carnalibus desideriis,
Abstinete vos a carnalibus desideriis,

que militant aduersus animam, apostolus
que militant adversus animam, apostolus

'Wiðhealdeþ,' he saide, 'ʒew wið þa flesches hlustes,
'Abstain,' he said, 'yourselves against the flesh's lusts,

ðe winneð aʒean ðare sawle.'
who war against the soul.'

Þat is ðat halsume wið[h]ealdnesse.
That is the wholesome abstinence.

ʒiet he sade for ðare:
again he said for it:

Hec est enim uoluntas dei,
Hec est enim voluntas dei,

san[c]tificatio uestra, apostolus
sanctificatio vestra, apostolus

'Ðis is iwis godes wille,' he sade, 'þat hie ben hali,'
'This is certainly God's will,' he said, 'that they be holy,'

vt abstineatis uos a fornicacione,
ut abstineatis vos a fornicacione,

'and þat ʒie wið[h]ealden ʒew fram galnesse,'
'and that you abstain yourselves from fornication,'

vt sciat unusquisque uas suum possidere, apostolus
ut sciat unusquisque vas suum possidere, apostolus

'and ðat ʒie healden cunnen ʒewer fatt of ʒewer likame
'and that yet you hold can your vessel of your body

mid michele wurscipe and mid michele clannesse,
with great honour and with great purity,

alswa ðat ilke fatt ðe ʒie bereð inne þat derworðe tresor, þat is, ðe hali gast.'
as the same vessel wherein you bear the precious treasure, that is, the Holy Ghost.'

Ðanne ðe cumð a michel lust after ane þinge,
When comes a great desire after one thing,

ne teiþe þu him naht anoan,
not yield you him not immediately,

ac beðenc ðu ðe wel ʒerne
but consider you (refl.) well diligently

and fastliche wið[h]eald þe.
and firmly abstain yourself.

ʒif hitt cumð ofte smitende to ðin hierte,
if it comes often smiting to your heart,

wite þu to soðe ðat hit is of dieule.
know you for truth that it is of devil.

ʒif ðu him teiþest þu makest ðe seluen þrall,
if you him grant you make yourself servant,

and noht mannes, ac deules.
and not [of] man, but [of] devil.

ʒif ðu dest sumþing elles,
if you do something else,

and dwellest þisne lust,
and refrain your lust,

and mid ibede hine ouercumst,
and with prayer it overcome,

þu scalt habben michel lean of godd,
you shall have great reward from God,

and ðe seluen makest frie.
and yourself make free.

Of fasten
About fasting

Ieivnium is an oðer mihte
Ieiunium is another virtue

ðe godes wraðþe hafð ofte ikeled, þat is, hali fasten.
which God's wrath has cooled, that is, holy fasting.

Ðurh fasten warð godes wraðþe ʒeleid of Niniue, ðare muchele burʒh
Through fasting became God's wrath assuaged against Nineveh, the great city

ðe ʒelaste ðrie daiʒes fare.
which performed three days' fasting.

All ðat folk ðe þerinne was scolde ben forfaren þurh godes rihte dome,
All the people who therein was should be destroyed through God's right judgment,

ʒif here fasten nare.
if their fasting were not.

To alle ðo nedes ðe mann hafð to donne
To all the needs which man has to do

þanne is þese hali mihte swiðe helpinde.
then is this holy virtue greatly helping.

Hie beʒiet ðe senfulle forʒifnesse,
She obtains the sinful forgiveness,

ðe swinkfulle reste, ðe sari gladnesse.
the toilsome rest, the sorry gladness.

Crist self halʒede ðis fasten
Christ himself hallowed this fasting

þo þe he faste fowerti daiʒes on ða wilderne, fram alle mannen.
when he fasted forty days in the wilderness, from all men.

Ðar he ʒaif ancres and hermites
There he gave [to] anchorites and hermits

ðe luuieð onnesse gode forbisne
who love loneliness good example

ðe world to flene and onnesse to luuien,
the world to flee and loneliness to love,

seððen he, ðe no mann ne mihte letten,
since he, whom no man not could hinder,

fleih naðelas menn, ða ðe he fasten wolde.
flew nevertheless [from] man, when he fasting would.

Swa dede Moyses.
So did Moses.

He fastede fowerti daʒes
He fasted forty days

þar ðe he þe laʒhe nam of godd self,
when he the law took from God himself,

uppe ðe munte of Synay.
upon the mountain of Sinai.

Swa dede Helyas, ðe prophete, on þe wilderne;
So did Eliah, the prophet, in the wilderness;

fowerti daiʒes he faste.
forty days he fasted.

Alle þese þrie fasten waren swa selcuðliche swa non oðre,
All these three fasting weres so wonderful as no others,

wið-uten alles kennes metes.
without all kinds of food.

Godd is haure fastinde.
God is ever fasting.

Forði aʒen alle ðe mid him þenken to wunien,
Therefore ought all who with him think to dwell,

michel to luuien fasten,
much to love fasting,

swa swa me hit þolien mai.
as one it suffer can.

On michele ʒeswinke we bieð
In great trouble we are

ðar [h]wile ðe we abuten metes sculen striuen and hoʒiʒen.
while we about foods shall strive and care.

Ac hit bieð sume ðe to michel þar of þenceð,
But it are some who too much thereof think,

and aure to michel her hierte þar to doð.
and ever too much their heart thereto put.

Swa swiðe hie bieð beswiken,
So greatly they are deceived,

and swa swete hit hem þincð and swa him likeð,
and so sweet it [to] them seems and so them pleases.

þat hie nan oðer blisse ne habbeð,
that they no other bliss not have,

ne ne reccheð to habben,
nor care to have,

buten of ates and of drenches and of here likames hlustes.
but of eating and of drinking and of their body's lusts.

Þanne hie alles fasten sculen,
When they at all fast shall,

ðane fasteð hie all þat none uneaðe;
then fast they all the noon scarcely;

ðanne after non drinkeð all daiʒ, and sume ʒiet benihte.
then after noon drink all day, and some stil by night.

Ne understandeð hie naht
Not understand they not

þat alswa michel senne hit is to breken fasten
that so great sin it is to break fasting

mid drinke after none wið-uten michele nede,
with drinking after noon without great need,

alswa hit is to-foren non of aten wið-uten alswa michele niede.
as it it before noon of eating without as much need.

Of ðelliche unsali menn bemaneð ðe apostel sore wepinde, and seið:
Of such unhappy men bemoans the apostle sorely weeping, and says:

Qvorum deus uenter est,
Quorum deus venter est,

'Of here wombe hie makieð here godd.'
'From their belly they make their God.'

Forðan ðe gode mann is niht and daiʒ þeinkinde
Therefore the good man is night and day thinking

hu he muʒe gode icwemen, and him betst hersumen;
how he can God please, and him best obedient;

alswa is ðies beswikene mann niht and daiʒ þeinkinde
so is this deceived man night and day thinking

hwu he muʒe fellen [h]is unʒesali beli mid swete metes and drenches.
how he can fill his unhappy belly with sweet foods and drinks.

Quorum finis interitus,
Quorum finis interitus,

'Hie bieð iwis forlorene ðe hier on andieð.'
'They are certainly lost who in this end.'

Quoniam ebriosi regnum dei non possidebunt,
Quoniam ebriosi regnum dei non possidebunt,

'Ðe michele drinkeres soðliche naure,
'The great drinkers truly never,

naure heuene riche ne sculen bruken.'
never heavenly kingdom not shall enjoy.'

Ðu ðe þis befelst and ne wilt [bien] beswiken,
You who this defile and not will be deceived,

ga to his berieles ðe ðis beuall mid þe oððer beforen ðe,
go to his burying-place who this comitted with you or before you,

and þenk hu anliche he lið fram alle hise felawʒes
and think how lonely he lies from all his fellows

ðe he was bewune mide to drinken and to pleiʒen,
whom he was wont with to drink and to play,

and hu ðiester he lið ðar
and how dark he lies there

þe was bewune to ðe faire fiere and to ðe brihte kandeles,
who was wont to the fair fire and to the bright candles,

and þench ðat ðe fule wombe is crewlinde full of weormes,
and think that the foul belly is crawling full of worms,

þe he was bewune to fellen
which he was wont to fill

mid gode metes and swete drenches, and fonde;
with good foods and sweet drinking, and try;

ʒif þe herof noht nagrist,
if you of this not shudder,

nart þu naht liues þar ðe ðu libben scoldest.
are not you not alive where you live should.

Wa mai ðe bien ilke mann
Woe can who be same man

ðe þis ʒesikþ and ʒehiereð and na ðe bettre ne bieð!
who this sees and hears and not the better not are!

Of ʒe-meðe
About sobriety.

Sobrietas is an oðer mihte, þat is maðe.
Sobrietas is another virtue, that is sobriety.

Ðies makeð þanne mann maðfull ðe was to grady.
This makes the man sober who was too greedy.

Her of sade ðe apostel:
Of this said the apostle:

Sobrii estote et uigilate, et cetera.
Sobrii estote et vigilate, et cetera.

'Bieð imeðfull and wakieð mid þoutes,
'Be sober and watch with thoughts,

forðan ʒewer wiðerwine gað abuten alche manne
because your adversary goes about every man

wham he mihte forswoleʒen mid sume [h]eaued-senne.
whom he could swallow with some cardinal sin.

Alswa ðe lyon ðe gað abuten þe dier hem to forswoleʒen,
As the lion who goes about the animal them to swallow,

swa deð deuel abuten ʒew.'
as does devil about you.'

Bie war se ðe wile!
[Let] beware he who will!

Sobrietas est nimii cibi et potus repressio.
Sobrietas est nimii cibi et potus repressio.

Ðies mihte, hie makeð þanne mann ðe hire wile folʒin
This virtue, she makes the man who her will follow

senne-leas and scameleas to-foren godd and toforen manne of ates and of drenches.
sinless and shameless before God and before man of eating and of drinking.

Hit bieð sume þat non imeðe ne cunnen of hem seluen to feden,
There are some who no moderation not know of themselves to feed,

alswa bieð aure to fele oðre menn
as are ever too many other men

ðe ʒiueð wið-uten schele alswa ða þinges
who give without distinction as the things

ðe hie naht ne scolden ʒiuen,
which they not should give,

alswa ða ðe hie scolden ʒiuen.
as those which they should give.

Ðat wile þies mihte þat þu ʒiue ða ðinges
That will this virtue that you give the things

þe sculen bien mid rihte iʒiuen, gladiche.
which shall be with right given, gladly.

Qvia hillarem datorem diligit deus,
Quia hillarem datorem diligit deus,

'Gladne ʒiuere luueð godd.'
'Glad giver loves God.'

And ða þinges ðe ne sculen ben iʒiuen,
And the things which not shall be given,

þa bieð to wið[h]ealden mid michele skele.
which are to be withheld with great discretion.

Chierche-þinges, tiʒeþes, ne offrendes, ne almesses
Church-tithings, tithes, nor offerings, nor alms

ne awh me nauhwer to ʒiuene
not ought one nowhere to give

buten ðar þe michel nied is
except where great need is

and ðar he naure ma on ðese liue lean ne mede ne secð to habben.
and where he nevermore in this life reward nor meed not seeks to have.

Þeinkeð hier of ʒie þe luuieð worldes luue!
Think hereof you who love world's love!

Of inʒehied
About conscience

Giet is an oðer mihte
Again is another virtue

swiðe eadi ðe hes beʒeten mai!
very happy who it obtain can!

þe is icleped pura consciencia, þat is, hlutter inʒehied.
which is called pura consciencia, that is, pure conscience.

Hie wuneð swa derneliche on þare hierte,
She dwells so concealed in the heart,

ðat no mann hes ne mai isien ne witen bute godd one.
that no man it not can see nor know except God alone.

Hie berð gode ʒewitnesse of alleskennes gode dades,
She bears good witness of all kinds of good deeds,

forðan hie is ðer of glad and bliðe;
because she is thereof glad and joyful;

of alles kennes euele workes, wordes oðer þoutes
of all kinds of evil works, words or thoughts

ðe cumeð toforen hire,
which come before her,

swa hie moten alle, euele and gode.
so they must all, evil and good.

Alle hie his underfongð bliðeliche oððer sariliche.
All these it receive joyfully or sorrowfully.

Alle ðe gode beð icweme,
All which [to] God are pleasing,

hie bieð hire swiðe welcume.
they are [to] her welcome.

Ða ðe swa ne bieð and cumeð toforen hire,
Those who so not are and come before her,

hie is ðarof swiðe sari,
she is thereof very sorry,

and swiðe ða hierte undernimð and wreiʒeð toforen gode.
and greatly the heart reprehends and accuses before God.

Herof sade ðe eadi apostel sanctus Iohannes:
Of this said the blessed apostle Saint John:

Si cor nostrum non reprehenderit nos,
Si cor nostrum non repehenderit nos,

'ʒif ure hierte,' he sade, 'us ne undernemeð
'if our heart,' he said, 'us not reprehends

naht ne ne wreihð of nane senne
not accuses of any sin

ðe godd hateð and ðe luuieð:
which God orders and you love:

hwat so we beseceð at gode,
whatsoever we beseech from God,

he us wile sone teiþin.'
he us will soon grant.'

Of biene.
About prayer.

Nu we alles bieð ʒecumen to ðessere eadi mihte
Now we quite are come to this blessed virtue

ðe me clepeð oratio sancta, þat is, hali bede.
which one calls oratio sancta, tha is, holy prayer.

Nis hit naht riht þat we hie forlaten,
Is not it not right that we her leave,

þat we of hire sum ðing ne seggen.
that we about her something not say.

Ðanne we on boke radeð,
When we in book read,

ðanne spekeð godd wið us;
then speaks God with us;

ðanne we ure bede seggeð,
when we our prayer say,

þanne speke we wið gode.
then speak we with God.

Gif þu woldest at te kinge ani þing beseken,
If you would from the king anything beseech,

and ðu come into his [h]alle,
and you come into his hall,

ðar he sate mang his riche mannen,
there he sat among his rich men,

and ðu scoldest ane speken to-foren alle hise mannen,
and you should alone speak before all his men,

mid michele dradnesse and mid michele embeþanke ðu scoldest speken.
wit much dread and with much consideration you should speak.

Mid muchel mare eiʒe and luue
With much more awe and love

þu auʒhst to cumen to-foren gode, ðe is alre kinge king,
you ought to come before God, who is [of] all kings king,

and him swiðe ead-modliche besechen of ðiere niede,
and him very humbly beseech for your need,

swa þat þu hat alchere bede ænde [scoldest] seggen
so that you orders each prayer end should say

þat Crist sade himself us to forbisne,
that Christ said himself [for] us as example,

forðan we ne witen hweðer we bidden
because we not know whether we beg

ðat godd be ʒecweme and us biheue, oððer hit ne bie:
what God be agreeable and us useful, or it not be:

Non sicut ego uolo, set sicut tu uis,
Non sicut ego volo, set sicut tu vis,

'Hlauerd,' he sade, 'naht alswa ich wille ne do ðu, ac alswa ðu wilt.'
'Lord,' he said, 'not as I will not do you, but as you will.'

Crist self us tahte hu we scolden don, and sade:
Christ himself us taught how we should do, and said;

Tu autem, cum oraueris, intra in cubiculum tuum, et cetera.
Tu autem, cum oraveris, intra in cubiculum tuum, et cetera.

'Ðanne ðu wilt ʒebidden ðe,' he sade,
'When you will pray (refl.),' he said,

'ga into þine bedde, and s(c)ette þe d(ure) uppen ðe,
'go into your bed, and shut the door upon you,

and bidde þe swa to þine fader, godd almihtin.
and pray (refl.) so to your Father, God Almighty.

And he þe wat and isikð alle þing, he ðe wile ʒeheren.'
And he who knows and sees all things, he you will hear.'

Ga into þine bedde, þat is, into þine hierte
Go into your bed, that is, into your heart

ðar ah to bene þine reste
there ought to be your rest

and scete ðe dure,
and shut the door,

swa ðat þu ne lat none oðre þauhtes
so that you not let no other thoughts

into þe bute of gode and of þine niede.
into you but of God and of your need.

Ðus he tahte mid worde, and mid workes he sceawede
Thus he taught with word, and with works he showed

þat we annesse and senderlicne stede scolde scechen to þelliche niede.
that we loneliness and private place should seek for such need.

Ðat godspell seið of him:
The Gospel says about Him:

Ascendit Iesus in montem solus orare.
Ascendit Iesus in montem solus orare.

Hitt seið þat 'he steih uppen ane dune ane him to bidden.'
It says that 'he ascended upon one mountain alone (refl.) to pray.'

Alle ðe menn of ðare world waren abuten him;
All the men of the world were about him;

ne mihten hie him benemen anne þouht to þenken buten alswa he walde.
not could they him deprive one thought to think except as he would.

Ac for to ʒiuene forbisne heremites and ancres,
But in order to give example [to] hermits and anchorites,

ðe annesse aʒen to luuen and to healden ouer alle oðre manne.
who loneliness ought to love and to preserve above all other men.

And ðo þe on annesse wuniʒen ne muʒen, hure and hure,
And those who in loneliness dwell not can, in particularly,

ðanne hie willeð here ibede to godde bidden,
when they will their prayer to God pray,

swa derneliche swa hie muʒen, swa don hie!
so secretly as they can, so [let] do them!

To alle ðo niedes ðe aure cumeð to manne aure
To all the needs which ever come to man ever

hie awh gode to beseken alre ðing arst,
she ought God to beseech [of] all things first,

and ðanne scal him aure ðe bettre ʒelimpen.
and then shall him ever the better happen.

Ðies hali ʒebede, hie is gode swiðe ʒecweme,
This holy prayer, she is [to] God very pleasing,

þan hie mid clane hierte and mid barninde luue forð mid teares bieð ʒesant.
when she with clean heart and with burning love forth with teares are sent.

Ðar of sade ðe prophete:
Of it said the prophet:

Dirigatur, domine, oracio mea, et cetera.
Dirigatur, domine, oracio mea, et cetera.

'Hlauerd,' he sade, 'swa go upp mine ʒebede to-foren ðe,
'Lord,' he said, 'so go upwards my prayer before you,

swa ðat stor dieth ut of storfate!'
as the incense do out of the censer!'

Alle ðe gode ðe mann awh to habben,
All the goods which man ought to have,

alle hie moten bien beʒeten
all they must be obtained

þurʒh hali bede and þurh gode workes.
through holy prayer and through good works.

Multum ualet deprecacio iusti assidua.
Multum valet deprecacio iusti assidua.

Ðis sade sanctus Iacobus, ðe hali apostel:
This said Saint Jacob, the holy apostle:

'Swiðe michel helpð þas rihtwismannes bede,'
'Very much avails this righteous man's prayer,'

and ðar of he seið ðelliche forbisne:
and of it he says such example:

'Hit was on mann, dedlich alswa we bieð,
'It was a man, deadly as we are,

and he besohte at gode þat naht ne scolde reinin,
and he besought from God that nothing not should rain,

for ðe folke to kastin.
the people to cleanse.

Godd him ihierde þat was Helyas
God him heard that was Elias

and wið[h]eld alle reines þrie hier and six moneþes,
and withheld all rains three years and six months,

swa ðat hie waren ðurh hunger and mid ðurst all ouercumen.
so that they were through hunger and with thirsty overcome.

And swa hie wanten to gode and forʒifnesse beden;
And so they turned to God and forgiveness asked;

and eft ðies ilke Helyas besohte godd of reine,
and again this same Elias besought God for rain,

and heom cam alle winne.'
and [to] them came all joy.'

Eft is ʒewriten:
Again is written:

Qvi auertit aurem suam ne audiat legem,
Qui auertit aurem suam ne audiat legem,

oracio eius erit execrabilis,
oracio eius erit execrabilis,

'Se ðe want his earen fram godes laʒhe,
'He who turns his ears from God's laws,

alswa wile godd wanden fram him,
also will God turn from him,

þanne he him awht besekeð.'
when he him anything beseeches.'

Eft seið goddalmihti him self:
Again says God Almighty himself:

Antequam uocetis, dicam: ecce assum,
Antequam vocetis, dicam: ecce assum,

'Ar ðanne ðu clepiʒe to me, ich segge:
Before you cry to me, I say:

loke, hier ich am, bide þat ðu wilt.'
look, here I am, ask what you will.'

Ðanne ðu wilt at gode ani þing beseken,
When you will from God anything beseech,

cnyle ðar niðer to-foren hise fet,
kneel there down before his feet,

and þinc swilch he bie riht ðar to-foren ðe,
and think as if he be right there before you,

and seiʒe alswa he dede ðe him [h]eald all forgelt and forʒifnesse beʒat:
and say as he did who himself regarded all guilty and forgiveness obtained:

Deus, propicius esto mihi peccatori, Ewangelista
Deus, propicius esto mihi peccatori, Evangelista

'Hlauerd godd, [h]aue are of me senfulle!'
'Lord God, have mercy on me sinful!'

Ich am wel becnawe ðat ich am all forgelt
I am well conscious that I am all guilty

alswa se ðe hafð forloren and forgaud ðo eadinesse of heuen-riche,
as he who has lost and despised the blessedness of heavenly kingdom,

and of-earned helle-pine.
and deserved hell-torment.

Ac ich ilieue þat þu art heiʒest godd,
But I believe that you are highest God,

and orefull and forʒiuenlich,
and graceful and willing to forgive,

and ðat þu wilt, for þine michele godnesse,
and that you will, for your great goodness,

and ðat þu miht, for ði þat þu art almihti,
and that you can, because you are Almighty,

of me senfulle maken rihtwis,
of me sinful make righteous,

and of me allforgelt miht makien on of þine ʒecorene,
and of me guilty can make one of your chosen,

ʒif ich hadde soðe berewnesse,
if I had true repentance,

þat ich nauerma eft seneʒin nolde.
that I nevermore again sin would not.

Ac ich þis ne mai habben,
But I this not can have,

bute ðu for ðine michele god-nesse
unless you for your great goodness

and for þire michele mildsce hit me ʒiuen wille.
and for your great mercy it me give will.

And ich ilieue and wel hit wot
And I believe and well it know

þat alswa god and alswa milde þu art nu to daiʒ,
that as good and as merciful you are now today,

alswa ðu ware ðas daiʒes ðe seinte Peter þe forsoch.
as you were these days when Saint Peter you forsook.

Ac swa raðe so ðu to him lokedest,
But as soon as you at him looked,

sone him rewh þat he hadde swa ʒie-don,
soon him repented that he had so done,

and mid bittere teares hit bewop,
and with bitter tears it wept,

and swa ðu hit him forʒaue.
and so you it him forgave.

Swa þu dedest ðe al-fo[r]gelte þieue þe heng on þire swiþere.
So you did [to] the guilty thief who hung on your right.

Swa ðu dedest ðe forgilte Marie Magdalene.
So you did [to] the guilty Mary Magdalene.

Ðu makedest of hire senfulle ðat hie was þurʒhali.
You made of her sinful that she was completely holy.

Swa ðu hauest ʒedon alle þar þin wille was soðe berewsinge to ʒieuene on here hierte.
So you have done all where you will was true repentance to give in their heart.

Nu, min leue hlauerd, ich ðe besieke,
Now, my dear lord, I you beseech,

for þire michele godnesse,
for your great goodness,

þat þu lokie to me swaswa þu dedest to seinte Petre,
that you look on me as you did to Saint Peter,

and sand ane drope of þire swete mildsce to mire wrecche, fordruʒede hierte,
and send a drop of your sweet mercy to my wretched, dry heart,

þat hie mihte nexxin and mealten and ut-sanden sume tear.
that she could soften and melt and send out some tears.

(Ðanne mai ic hopien)
Then can I hope

ðat tu wilt of me habben are
that you will on me have mercy

swa swa ðu hauest ʒe[h]afd of hem
as you had had on them

ðe ðu to lokedest and teares ʒeaue.
whom you looked and tears gave.

Of teares.
About tears

Wite ðu to soðe ðat þese teares ðe we embe spekeð
Know you for truth that these tears about which we speak

hie bieð iwis godes ʒiue,
they are certainly God's gift,

and swiðe niedfulle to ðan inede þat iherd sculen [bien] of gode.
and very needful to the needy who heard shall be by God.

Of hem sade ðe prophete:
Of them said the prophet:

Fuerunt mihi lacrime me panes die ac nocte,
Fuerunt mihi lacrime me panes die ac nocte,

'Mine teares,' he sade, 'me waren bred daiʒ and niht;
'My tears,' he said, '[to] me were bread day and night;

swa gode hie þouhten.'
so good they seemed.'

Of oþres kennes teares he sade:
Of other kinds of tears he said:

Lacrimis meis stratum meum rigabo,
Lacrimis meis stratum meum rigabo,

'Ich scal watrien min bedd mid mine teares.'
'I shall water my bed with my tears.'

Ðies bedd tacneð þe consciencia, þat is, þat inʒied wið-innen.
This bed signifies the consciencia, that is, the conscientia within.

Þar ðe gode sawle haueð hire reste,
Where the good soul has her rest,

þar haueð se eule sawle hire pine.
there has the evil soul her pain,

Forþi he sade þat he wolde mid teares wascen þat inʒied
Therefore he said that he would with tears wash the conscience

þarof ðe his herte him wreiʒede.
of which his heart him accused.

Ne finde we nawher þat godd wernde ani þing
Not find we nowhere that God denied anything

ðe ani mann mid teares him besouhte.
for which any man with tears him besought.

God sante to Ezechie, þe kinge, be his prophete, and sade:
God sent to Hezekiah, the king, by his prophet, and said:

Dispone domui tue, quia morieris tuet tu, et non uiues,
Dispone domui tue, quia morieris tuet tu, et non vives,

'Becweð þine cwide,' he sade,
'Bequeath your legacy,' he said,

'forðan þu scalt bien dead, and naht ne scalt tu libben.'
'because you shall be dead, and not shall you live.'

Ðe king warð sari,
The king became sorry,

alswa richeise is lað to laten,
as riches is loathsome to leave,

and swiðe lef to libben.
and very dear to love.

He wante þo to ðe wauʒe, and dede þat betste.
He turned then to the wall, and did the best.

'A hlauerd godd,' sade he,
'Oh Lord God,' said he,

'þench nu ðat ich ðe habbe ʒe-luued
'think now that I you have loved

and for þine luue bliðeliche idon,
and for your love joyfully done,

and ʒif me ʒiet a litel ferst, for þine godnesse!'
and give me still a little period, for your goodness!'

Ðies was god inʒied,
This was good conscience,

þat he mihte his gode dade forðsceawin
that he could his good deeds show forth

þa þe he niede hadde.
when he need had.

Forþi him ʒeherde godd
Therefore him heard God

and sade to [h]is prophete, ðe was ham-ward:
and said to his prophet, who was homeward:

'Wand aʒean,' cwað he, 'and sai to þe kinge:
'Turn back,' said he, 'and say to the king:

Vidi lacrimam tuam,
Vidi lacrimam tuam,

'Ich iseih,' cwað he, 'þine tear,
'I saw,' said he, 'your tear,

and ich iherde þine bene.
and I heard your prayer.

Þu scalt ʒiet libben fiftene ʒear;
You shall still live fifteen year;

swa michel ich habbe ieiht þi lif.'
as much I have increased your life.'

Ðanne ðu on michele niede gode wilt beseken,
When you in great need God will beseech,

þanne is ðe wel god
then is [to] you well good

þat þu muʒe forðdraʒen sume gode dade;
that you can draw forth some good deed;

þin hierte bieð ðe gladdere,
your heart is the gladder,

and ðe sikerliker ðu miht bidden.
and the more assuredly you can ask.

Segge we nu forð mid þe prophete:
Let us say now forth with the prophet:

Ciba nos pane lacrimarum,
Ciba nos pane lacrimarum,

'Hlauerd, fed us mid ðo breade of swete teares,'
'Lord, feed us with the bread of sweet tears,'

et potum da nobis in lacrimis in mensura,
et potum da nobis in lacrimis in mensura,

'and ʒif us drinken of oðreskennes teares, and ðat imete!'
'and give us drink of other kinds of tears, and the measure!'

Ðat ich wile þat ðu wel be iwarned,
That I will that you well be warned,

ʒif godd ðe ʒifð þese swete teares,
if God you gives these sweet tears,

þat non win in ðare world nis swa swete.
that no wine in the world is not so sweet.

And alswa alswa man to michel mai drinken of ðare wine,
And as man too much can drink of the wine,

alswa mai ðe mann to michel wepen,
so can the man too much weep,

þeih hie swete bien;
although they sweet be;

and forði þe is god þat beseke at gode one mihte
and therefore [to] you is good that beseech from God one virtue

ðe hatte discrecio, þat is, sckelewisnesse.
which is called discretio, that is, discretion.

[Discrecio]
[-----]

Hie is swiðe beheue mang alle ðe oðre mihtes.
She is very useful among all the other virtues.

Ðis ðe hali faderes seggeð:
This the holy fathers say:

'Hie is moder of alle ðe oðre mihtes;
'She is mother of all the other virtues;

ðar ðe hie rixið
where she reigns

ne mai naure man forfaren
not can never man perish

þe hire wile rixin and folʒin.'
who her will reign and follow.'

Hit seið in Vitas patrum
It says in Vitas patrum

ðat at sume sal waren ðe hali faderes to-gedere igadered,
that at some hall were the holy fathers together assembled,

and waren spekinde betwen hem
and were speaking among themselves

on hwilliche wise me mihte rihtist and sikerest to gode cumen.
in what wise one could most rightly and surely to God come.

Sum sade: þurh fasten, sum:
Some said: through fasting, some:

þurh wacchen, sum:
through vigil, some:

ðurh bede, sum sade:
through prayer, some said:

þurh hersumnesse, sum sade:
through obedience, some said:

ðurh annesse, sum sade:
through loneliness, some said:

ðurh herborʒin wrecche menn and feden and screden, sum sade:
through harboring wretched men and feeding and shrouding, some said:

ðurh seke menn to lokin;
through sick men to look after;

and on manieskennes wisen hie namden
and in manifold ways they mentioned

after ðan þe þat hali goddspell seið.
according to what the holy Gospel says.

Ða sade on of ða eldest and on of ða wisest:
Then said one of the oldest and one of the wisest:

'Ðurh alle ðesen we habbeð iseʒen and iherd swiðe maniʒe ʒeborʒen,
'Through all these we have seen and heard very many saved,

and manie of alle ðesen inamde mihten forfaren,
and many by all these named virtues perished,

forþi ðat hem trukede discrecio, þat is, scadwisnesse and skele.
because them failed discrecio, that is discretion and discernment.

Forði sume deden michel mare þan hie mihtin wel andin,
Therefore some did much more than they could well end,

sume deden to litel, sume deden euele
some did too little, some did evil

and wenden wel don, sume wel a-gunnen and euele andeden.
and thought well do, some well began and evilly ended.

Ac naure ne ʒeseiʒe we manne
But never not saw we man

þat hadde þese hali mihte mid him,
who had this holy virtue with him,

þat he aure misferde.'
that he ever fared amiss.'

Beʒete se ðe muge!
[Let] obtain he who can!

[Perseuerancia]
[-----]

Perseuerancia hatte an hali mihte.
Perseverancia is called one holy virtue.

Hie nis naht to laten,
She is not to be disregarded,

forðan hie makeð ðanne man ðe godd his to-sant
because she makes the man whom God it sends

þat he þurwuneð on his godnesse.
that he remains in his goodness.

On ðare ealde laʒe hit was i[h]oten
In the Old Law it was ordered

þat alle dier ðe me gode scolde offrin,
that all animals which one [to] God should offer,

þat hie lokeden wel ðat ðe tail ware on auriche netene.
that they cared well that the tail were in every animal.

Þat tocneð ðat ilke mann ðe gode ani seruise offreð,
That signifies the same man who [to] God any service offers,

þat he þaron þurʒwunie.
that he thereon dwell.

On ðessere newe laʒe sade Crist:
In this New Law said Christ:

Qvi perseuerauerit usque in finem, hic saluus erit, Ewangelista
Qui perseveraverit usque in finem, hic saluus erit, Evangelista

'Se ðurʒwuneð on his godnesse ðe he hafð agunnen,
'He dwells in his goodness which he has begun,

he worð iborʒen and naht elles,
he shall be saved and not otherwise,

for none gode þe he don hafð, hwat (hwat) it is.'
for any good which he done has, what it is.'

Ratio dicit anime:
Ratio dicit anime:

Lieue saule, ðis little writt ic habbe sare beswonken
Dear soul, this little writing I have sorely toiled

he it wat þat wot alle þing!
he it knows who knows all things!

for ðe to wissin, for ðe to warnin,
to guide you, to warn you,

and for ðe to helpen and for ðe to berʒin.
and to help you and to save you.

ʒif ðu wilt wel hit understonden
if you will well it understand

and liernin and folʒin and [h]ealden wið-uten alche twene,
and learn and follow and hold without any doubt,

þu miht mid godes felste ðe berʒen
you can with God's help yourself save

and heuneriches merchþe mid þese halie mihtes sikerliche iwinnen.
and heavenly joy with this holy virtue surely gain.

Nunc autor loquitur finaliter:
Now Author speaks finnaly:

Hvte we nu þ(a)nkin and herien ure hlauerde, almihtin gode
Let us now thank and praise our Lord, Almighty God

of ðese witte and of ðese wisdome
of this knowledge and of this wisdom

ðe we hier habbeð igadered
which we here have gathered

of his horde and of maniʒes haliʒes mannes ʒeswinkes,
from his hoard and from many holy man's labor,

þe michel swunken for ðe luue of gode
who much labor for the love of God

and for us to wissin!
and us to guide!

Hit is riht ðat we heriʒen and þankin and bledscin
It is right that we praise and thank and bless

fader and sune and hali gast on ða hali prinnesse,
Father and Son and Holy Ghost in the Holy Trinity,

se ðe is on soð godd in onnesse,
he who is one true God in Unity,

se ðe liueð and rixeð aure ma a woreld. Amen.
he who lives and reigns evermore always world. Amen.

Ðat ne forʒeit ðu naure,
That not forget you never,

þat ðu godd ne heriʒe and þanke of alle gode.
that you God not praise and thank for all good.

Alswa swa we habbeð niede him to bidden be daiʒ and be nihte, and ofte and ʒelome,
As we have need (refl.) to pray by day and by night, and often and frequently,

alswa hit is niede him to heriʒen. Amen.
so it is need him to praise. Amen.

Veni, creator spiritus, mentes tuorum uisita;
Veni, Creator spiritus, mentes tuorum visita;

implet superna gracia que tu creasti pectora.
implet superna gracia que tu creasti pectora.