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The choicest thing this world has for a man is affection.

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For The Beauty Of This World- For Its Music

FOR THE BEAUTY OF THIS WORLD

For the beauty of this world-
For its music-
For all that makes us love life so much-
For the beauty of this world-
Thank You God so much.

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Thank You God/ For the green of this world

THANK YOU GOD/ FOR THE GREEN OF THIS WORLD

Thank you God
For the green of this world-
What would I do
Without the green
Of this world?
Thank You God -
For the green of this world.

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The Blind Of This World

The many blind men of this world
Function for the brutality occurring.
The blindness is a separate issue
Known to man, but man is then at loss.
When he drives his car, the blind seek
Their thoughts, only a car can be bought
And brought. This seemly love for transport
Occurs, and reoccurs with insight.
The intellect is hidden of the righteous vehicle,
A vehicle called the car,
That does not hurt nor maim the man
Who is with eyes that see, or ones that do not.
The many eyes roam the Earth with truth seen,
The blind can not see, so recover then drive safely.

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The Stories Of This World

The stories of this world,
A fool becomes rich;
The hate of this world,
A wise man is killed;
An allegory,
And like the elements of this world.
The hidden things of honesty and dishonesty,
But are they writers? !
So am i also;
For the stories of this world are too many to write about.
Are they artists?
So am i;
Are they Core-Maths teachers?
So am i;
Are they philosophers?
So am i;
Are they travellers?
So am i;
Are they poets?
So am i;
Are they innovators?
So am i;
Are they saints?
So am i;
And like a veil taken away,
With gritted teeth in range.
Endless genealogies,
Out of envy with fable minds;
And like old wives' fables and the old men in town,
But a light shone in the prison room.
The stories of this world are too many to write about,
With empty schemes and the reward of iniquity;
But i need seven men of honest reputation,
And like my life in the cave of love.
Light out of darkness and hope out of sadness,
Try to dream big always!
For this world is engraved in letters on stones,
And i am as you are over there.

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The Beauty Of This World- Its Music Plays In Us

THE BEAUTY OF THIS WORLD/ ITS MUSIC PLAYS IN US

The Beauty of this world
Its Music plays in us-

We live
And want to Live-

More and More-

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There Are Times/ When All The Beauty Of This World

THERE ARE TIMES/ WHEN ALL THE BEAUTY OF THIS WORLD

There are times
When all the Beauty of this world
Is not.
When fear and darkness are all
When inside anxiety reigns
And nothing can help
Against the fear.

There are times
When it seems
Nothing good will ever come again

And in these times
Poetry too seems like empty words
Whose very sound means only
Nothing and more nothing.

There are times
When even a poem
Cannot help.

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The Real Thing

Key : - r:- ray
A:- anita
R: its the real thing that makes your body swing
Open your ears for the techno rap sing
Back on the track, no my name aint jack
You try to criticize, so now step back
I travelled the world all round and round
Make a lot of heads go upside down
If it aint rough, no, it aint no thing
Just let yourself go cause youre rolling with the real thing
A: were going for the real thing
R: go! go! let yourself go
Go! go! let yourself go
A: searchin for the real thing
R: do this! do this!
A: come on, come on
R: do this! do this!
A: no more waiting, anticipating
Were searching for the real thing
No more waiting, anticipating
Were going for the real thing
R: I select the thoughts and need from peoples minds
Combine it with my own style, I aint blind
One of a kind make sure Ill find
A way to gain and win cause its the real thing
The music flows, I lay these rhymes
Time for some action, cause its about time
Pay close attention, are you out, are you in?
cause if you roll, youre rolling with the real thing
A: searchin for the real thing
R: do this! do this!
A: come on, come on
R: do this! do this!
A: were going for the real thing
R: go! go! let yourself go
Go! go! let yourself go
A: no more waiting, anticipating
Were searching for the real thing
No more waiting, anticipating
Were going for the real thing
And were not gonna stop
Until we reach the highest top
We dont need, to stop
Well keep on searchin till we drop
A: never stop the real thing
Yeah!
Give me the real thing
R: cheer, cheer, cheer
Let yourself go
Let yourself go
Go! go! go! go! go! go!
A: no more waiting, anticipating
Were searching for the real thing
No more waiting, anticipating
Were going for the real thing
And were not gonna stop
Until we reach the highest top
We dont need, to stop
Well keep on searchin till we drop
R: go! go! go! go! go! go!

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The Battle For The Eternal Destiny Of Mankind

I - The plan was agreed

Before the moments of time had begun
at the great council of the Triune One.
A plan was devised for the salvation of man
and was agreed upon before all life began.

A mighty battle on earth was going to take place
one to decide the destiny of the human race.
There was no hope, no place for man to flee
the wages of sin is death, was Gods decree.


II - God became a man

Then 'Here I am, ' You said, 'Send me.'
Willing, You were to hang upon the tree.
Willing to be contracted to a human span.
Willing to enter into the world of man.

Such condescension and such grace
God entered upon earth this human race.
Taking on human flesh He then became
a Babe of man to bear our sinful shame.

It was such an awesome and incredible plan
to condense Yourself and become a man.
Thus the Immortal, Invisible, God Only Wise
took on our mortality to pay sins price.


III - The sacrifice was made

Then that awful day came in God's great plan
when You were taken aside by sinful man.
Made to climb the steep hill to Calvary's tree.
There You were to die for sin to set us free.

This world could not comprehend such love.
It was the love of God from heaven above.,
So we took You to that place of hate and pain.
There nailed You to a cross and had You slain.

Upon Golgotha's hill the battle took place
the fight for the future of the human race.
In penalty for our sin Your body was impaled
as upon the cross the Son of God was nailed.

A battle had to be fought and a victory won
by the Lord Jesus Christ, God's Only Son.
The warfare commenced on this earthly plain
as alone You hung there in agony and pain.

Those gathered around the cross looking on
ranted and raged saying 'If He is Gods Son'
'Let Him come down and leave the battle scene.'
Oh Lord, how different things would have been.


IV - The price was paid

There sin upon sins were on Your body laid
as for the iniquity of man the price You paid.
'My God, why have You forsaken me? ' You cried
as the filth and stench of sin Father and Son divide.

Separated from God, alone You hung upon the tree.
By Your stripes we were healed from our iniquity.
There stricken and smitten of God were You then.
Bruised and wounded for the transgressions of men.

The sin of mankind upon Your body was laid
as lash by lash the price for each one You paid.
Wounded there You bore the wrath of Mighty God
and paid the penalty for men's sin by Your blood.

Your body was pierced and Your blood was shed
and men placed a crown of thorns upon Your head.
The leprosy of our sin could only be borne by You.
No other price could be paid. Death only would do.

'Father forgive', was Your great cry to heaven
as deep into Your flesh the nails were driven.
The pain and suffering You bore that awful day
was to pay for man's sin, there was no other way.

You were persistent, fighting on against the foe
determined to deliver us from our sinful woe.
'It is finished' was Your mighty victorious cry
and to death You submitted Your body to die.

V - The battle enters the realms of death

But this was not to be the end of You my Lord.
The battle was not to be fought by human sword.
Into Satan's territory the fight was to take place
to determine the eternal destiny of the human race.

The greatest battle this world has ever known
was fought by You Lord, as You stood alone.
Heavens hosts looked on with baited breath
as You took the fight into the realms of death.

Into that bottomless Abyss You began Your descent.
Deeper into the very depths of death You went
Alone You stood in Satan's dark territory there
as hells creatures approach they roar and glare.


VI - The battle against Satan and his army

The grave was now the new battle ground
and all of Satan's minions gathered around.
In death's sepulchre on and on the battle raged
alone You stood firm and Satan's army engaged.

There Your soul was ravaged as Satan fought
hoping to find one sin he clawed as he sought.
Just one sin alone that's all it would take
one little sin only, just one single mistake.

The bulls of Bashan their mouths opened wide
ripping into Your soul, wounded hands and side.
Like ravening beasts they gored as they roared
your bones all out of joint like water You poured.

Deeper and deeper into Your soul they fought.
Ruthlessly and fervently for any sin they sought.
Your strength was all dried up in great weariness.
Tongue sticking to Your mouth, onward You pressed.

Three days and nights without respite You fought
with unearthly foes You wrestled and wrought.
Who can tell what awful things they tried to do
as this gruesome army fought to destroy You.

Satan roared and clawed at Your body in despair
but found no sin and could not hold You there.
For no sin was to be found in this perfect man
nothing that could hold You in deaths domain.


VII - Satan and Death are defeated

No enemies were left to stand or fight and claw.
Satan's mighty army defeated had to withdraw.
For our great Captain of Salvation had overcome
and Victor o'er death and the grave had become.

Death is vanquished and sins powers ceased.
Now Satan is defeated and his captives released.
Your victory over sin destroyed all of its powers
and won the fight with death that final foe of ours.


VIII - Mankind is saved

Then out from the tomb in triumph You arose
with victory and supremacy over all Your foes.
That moment the destiny of this world changed
as the life of Christ for ours was exchanged

'Why do you look for Jesus amongst the dead'
these were the words the angels to Mary said.
Later in the garden she heard You called her name
then turning around 'Rabboni' was her refrain.

The voice she thought she'd never hear again
came speaking from the grave so clear and plain.
There before her in glorious resurrection victory
stood her Lord, untouchable but alive was He.

The gates of death You have burst open wide
setting free all of the prisoners locked inside.
'Oh grave you no longer have any hold on me.'
Your sting is removed for my Lord holds the key.


IX - The first Man enters into heaven

For the battle for mankind has now been won
great victory over death by God's Only Son.
'It is finished' was Your resounding victory cry.
All heaven applauds as You ascend into the sky.

Hidden by the clouds from the disciples sight
was our great redeemer who had won the fight.
But as God in mercy lifts the veil of clouds away
and we see You approaching the Ancient of days.

There standing before the great hosts in heaven
by God an eternal kingdom You have been given.
A kingdom comprising of every tongue and nation
each one praising the Author of their salvation.


X - Mankind enters heaven

Every tribe and kindred will be represented there
each one set free from the shame of sins despair.
Broken completely is Satan's hold upon them
no more can he point to their sin and condemn.

It is because our great sinless Saviour died
that the wages of sin has been fully satisfied.
The lamb that was slain in heaven now stands.
Fulfilled is God's plan and the laws demands.

Of the travail of Your soul You will be satisfied
as unnumbered saints gather there at Your Side.
The eternal kingdom of Christ has at last begun
and victory over sin and death has now been won.

My heart rejoices in God and my Spirit sings
in praise and worship to the great King of kings.
For this Mighty One has done all things well
and delivered my soul from the depths of hell.

XI - The great song of victory

Unnumbered myriads of the redeemed shall sing
when gathered in heaven before their great King.
All heaven shall join in the glorious victory song
united together as one in a great heavenly throng.

'Worthy is the Lamb that died' is their cry.
'Worthy is the Lamb' all the redeemed reply.
As every knee in heaven and earth bow before
The One who died and is alive for evermore.

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Geoffrey Chaucer

The Parson's Tale

THE PROLOGUE.


By that the Manciple his tale had ended,
The sunne from the south line was descended
So lowe, that it was not to my sight
Degrees nine-and-twenty as in height.
Four of the clock it was then, as I guess,
For eleven foot, a little more or less,
My shadow was at thilke time, as there,
Of such feet as my lengthe parted were
In six feet equal of proportion.
Therewith the moone's exaltation,* *rising
*In meane* Libra, gan alway ascend, *in the middle of*
As we were ent'ring at a thorpe's* end. *village's
For which our Host, as he was wont to gie,* *govern
As in this case, our jolly company,
Said in this wise; 'Lordings every one,
Now lacketh us no more tales than one.
Fulfill'd is my sentence and my decree;
I trow that we have heard of each degree.* from each class or rank
Almost fulfilled is mine ordinance; in the company
I pray to God so give him right good chance
That telleth us this tale lustily.
Sir Priest,' quoth he, 'art thou a vicary?* *vicar
Or art thou a Parson? say sooth by thy fay.* *faith
Be what thou be, breake thou not our play;
For every man, save thou, hath told his tale.
Unbuckle, and shew us what is in thy mail.* *wallet
For truely me thinketh by thy cheer
Thou shouldest knit up well a great mattere.
Tell us a fable anon, for cocke's bones.'

This Parson him answered all at ones;
'Thou gettest fable none y-told for me,
For Paul, that writeth unto Timothy,
Reproveth them that *weive soothfastness,* *forsake truth*
And telle fables, and such wretchedness.
Why should I sowe draff* out of my fist, *chaff, refuse
When I may sowe wheat, if that me list?
For which I say, if that you list to hear
Morality and virtuous mattere,
And then that ye will give me audience,
I would full fain at Christe's reverence
Do you pleasance lawful, as I can.
But, truste well, I am a southern man,
I cannot gest,* rom, ram, ruf, by my letter; *relate stories
And, God wot, rhyme hold I but little better.
And therefore if you list, I will not glose,* *mince matters
I will you tell a little tale in prose,
To knit up all this feast, and make an end.
And Jesus for his grace wit me send
To shewe you the way, in this voyage,
Of thilke perfect glorious pilgrimage,
That hight Jerusalem celestial.
And if ye vouchesafe, anon I shall
Begin upon my tale, for which I pray
Tell your advice,* I can no better say. *opinion
But natheless this meditation
I put it aye under correction
Of clerkes,* for I am not textuel; *scholars
I take but the sentence,* trust me well. *meaning, sense
Therefore I make a protestation,
That I will stande to correction.'
Upon this word we have assented soon;
For, as us seemed, it was *for to do'n,* *a thing worth doing*
To enden in some virtuous sentence,* *discourse
And for to give him space and audience;
And bade our Host he shoulde to him say
That alle we to tell his tale him pray.
Our Hoste had. the wordes for us all:
'Sir Priest,' quoth he, 'now faire you befall;
Say what you list, and we shall gladly hear.'
And with that word he said in this mannere;
'Telle,' quoth he, 'your meditatioun,
But hasten you, the sunne will adown.
Be fructuous,* and that in little space; *fruitful; profitable
And to do well God sende you his grace

THE TALE.


[The Parson begins his 'little treatise' -(which, if given at
length, would extend to about thirty of these pages, and which
cannot by any stretch of courtesy or fancy be said to merit the
title of a 'Tale') in these words: -]

Our sweet Lord God of Heaven, that no man will perish, but
will that we come all to the knowledge of him, and to the
blissful life that is perdurable [everlasting], admonishes us by
the prophet Jeremiah, that saith in this wise: 'Stand upon the
ways, and see and ask of old paths, that is to say, of old
sentences, which is the good way, and walk in that way, and ye
shall find refreshing for your souls,' &c. Many be the
spiritual ways that lead folk to our Lord Jesus Christ, and to the
reign of glory; of which ways there is a full noble way, and full
convenable, which may not fail to man nor to woman, that
through sin hath misgone from the right way of Jerusalem
celestial; and this way is called penitence. Of which men should
gladly hearken and inquire with all their hearts, to wit what is
penitence, and whence it is called penitence, and in what
manner, and in how many manners, be the actions or workings
of penitence, and how many species there be of penitences, and
what things appertain and behove to penitence, and what things
disturb penitence.

[Penitence is described, on the authority of Saints Ambrose,
Isidore, and Gregory, as the bewailing of sin that has been
wrought, with the purpose never again to do that thing, or any
other thing which a man should bewail; for weeping and not
ceasing to do the sin will not avail - though it is to be hoped
that after every time that a man falls, be it ever so often, he may
find grace to arise through penitence. And repentant folk that
leave their sin ere sin leave them, are accounted by Holy Church
sure of their salvation, even though the repentance be at the last
hour. There are three actions of penitence; that a man be
baptized after he has sinned; that he do no deadly sin after
receiving baptism; and that he fall into no venial sins from day
to day. 'Thereof saith St Augustine, that penitence of good and
humble folk is the penitence of every day.' The species of
penitence are three: solemn, when a man is openly expelled
from Holy Church in Lent, or is compelled by Holy Church to
do open penance for an open sin openly talked of in the
country; common penance, enjoined by priests in certain cases,
as to go on pilgrimage naked or barefoot; and privy penance,
which men do daily for private sins, of which they confess
privately and receive private penance. To very perfect penitence
are behoveful and necessary three things: contrition of heart,
confession of mouth, and satisfaction; which are fruitful
penitence against delight in thinking, reckless speech, and
wicked sinful works.

Penitence may be likened to a tree, having its root in contrition,
biding itself in the heart as a tree-root does in the earth; out of
this root springs a stalk, that bears branches and leaves of
confession, and fruit of satisfaction. Of this root also springs a
seed of grace, which is mother of all security, and this seed is
eager and hot; and the grace of this seed springs of God,
through remembrance on the day of judgment and on the pains
of hell. The heat of this seed is the love of God, and the desire
of everlasting joy; and this heat draws the heart of man to God,
and makes him hate his sin. Penance is the tree of life to them
that receive it. In penance or contrition man shall understand
four things: what is contrition; what are the causes that move a
man to contrition; how he should be contrite; and what
contrition availeth to the soul. Contrition is the heavy and
grievous sorrow that a man receiveth in his heart for his sins,
with earnest purpose to confess and do penance, and never
more to sin. Six causes ought to move a man to contrition: 1.
He should remember him of his sins; 2. He should reflect that
sin putteth a man in great thraldom, and all the greater the
higher is the estate from which he falls; 3. He should dread the
day of doom and the horrible pains of hell; 4. The sorrowful
remembrance of the good deeds that man hath omitted to do
here on earth, and also the good that he hath lost, ought to
make him have contrition; 5. So also ought the remembrance of
the passion that our Lord Jesus Christ suffered for our sins; 6.
And so ought the hope of three things, that is to say,
forgiveness of sin, the gift of grace to do well, and the glory of
heaven with which God shall reward man for his good deeds. -
All these points the Parson illustrates and enforces at length;
waxing especially eloquent under the third head, and plainly
setting forth the sternly realistic notions regarding future
punishments that were entertained in the time of Chaucer:-]

Certes, all the sorrow that a man might make from the
beginning of the world, is but a little thing, at retard of [in
comparison with] the sorrow of hell. The cause why that Job
calleth hell the land of darkness; understand, that he calleth
it land or earth, for it is stable and never shall fail, and dark, for
he that is in hell hath default [is devoid] of light natural; for
certes the dark light, that shall come out of the fire that ever
shall burn, shall turn them all to pain that be in hell, for it
sheweth them the horrible devils that them torment. Covered
with the darkness of death; that is to say, that he that is in hell
shall have default of the sight of God; for certes the sight of
God is the life perdurable [everlasting]. The darkness of death,
be the sins that the wretched man hath done, which that disturb
[prevent] him to see the face of God, right as a dark cloud doth
between us and the sun. Land of misease, because there be three
manner of defaults against three things that folk of this world
have in this present life; that is to say, honours, delights, and
riches. Against honour have they in hell shame and confusion:
for well ye wot, that men call honour the reverence that man
doth to man; but in hell is no honour nor reverence; for certes
no more reverence shall be done there to a king than to a knave
[servant]. For which God saith by the prophet Jeremiah; 'The
folk that me despise shall be in despite.' Honour is also called
great lordship. There shall no wight serve other, but of harm
and torment. Honour is also called great dignity and highness;
but in hell shall they be all fortrodden [trampled under foot] of
devils. As God saith, 'The horrible devils shall go and come
upon the heads of damned folk;' and this is, forasmuch as the
higher that they were in this present life, the more shall they be
abated [abased] and defouled in hell. Against the riches of this
world shall they have misease [trouble, torment] of poverty, and
this poverty shall be in four things: in default [want] of treasure;
of which David saith, 'The rich folk that embraced and oned
[united] all their heart to treasure of this world, shall sleep in the
sleeping of death, and nothing shall they find in their hands of
all their treasure.' And moreover, the misease of hell shall be in
default of meat and drink. For God saith thus by Moses, 'They
shall be wasted with hunger, and the birds of hell shall devour
them with bitter death, and the gall of the dragon shall be their
drink, and the venom of the dragon their morsels.' And
furthermore, their misease shall be in default of clothing, for
they shall be naked in body, as of clothing, save the fire in
which they burn, and other filths; and naked shall they be in
soul, of all manner virtues, which that is the clothing of the soul.
Where be then the gay robes, and the soft sheets, and the fine
shirts? Lo, what saith of them the prophet Isaiah, that under
them shall be strewed moths, and their covertures shall be of
worms of hell. And furthermore, their misease shall be in default
of friends, for he is not poor that hath good friends: but there is
no friend; for neither God nor any good creature shall be friend
to them, and evereach of them shall hate other with deadly hate.
The Sons and the daughters shall rebel against father and
mother, and kindred against kindred, and chide and despise each
other, both day and night, as God saith by the prophet Micah.
And the loving children, that whom loved so fleshly each other,
would each of them eat the other if they might. For how should
they love together in the pains of hell, when they hated each
other in the prosperity of this life? For trust well, their fleshly
love was deadly hate; as saith the prophet David; 'Whoso
loveth wickedness, he hateth his own soul:' and whoso hateth
his own soul, certes he may love none other wight in no
manner: and therefore in hell is no solace nor no friendship, but
ever the more kindreds that be in hell, the more cursing, the
more chiding, and the more deadly hate there is among them.
And furtherover, they shall have default of all manner delights;
for certes delights be after the appetites of the five wits
[senses]; as sight, hearing, smelling, savouring [tasting], and
touching. But in hell their sight shall be full of darkness and of
smoke, and their eyes full of tears; and their hearing full of
waimenting [lamenting] and grinting [gnashing] of teeth, as
saith Jesus Christ; their nostrils shall be full of stinking; and, as
saith Isaiah the prophet, their savouring [tasting] shall be full of
bitter gall; and touching of all their body shall be covered with
fire that never shall quench, and with worms that never shall
die, as God saith by the mouth of Isaiah. And forasmuch as they
shall not ween that they may die for pain, and by death flee from
pain, that may they understand in the word of Job, that saith,
'There is the shadow of death.' Certes a shadow hath the
likeness of the thing of which it is shadowed, but the shadow is
not the same thing of which it is shadowed: right so fareth the
pain of hell; it is like death, for the horrible anguish; and why?
for it paineth them ever as though they should die anon; but
certes they shall not die. For, as saith Saint Gregory, 'To
wretched caitiffs shall be given death without death, and end
without end, and default without failing; for their death shall
always live, and their end shall evermore begin, and their default
shall never fail.' And therefore saith Saint John the Evangelist,
'They shall follow death, and they shall not find him, and they
shall desire to die, and death shall flee from them.' And eke Job
saith, that in hell is no order of rule. And albeit that God hath
created all things in right order, and nothing without order, but
all things be ordered and numbered, yet nevertheless they that
be damned be not in order, nor hold no order. For the earth
shall bear them no fruit (for, as the prophet David saith, 'God
shall destroy the fruit of the earth, as for them'): nor water shall
give them no moisture, nor the air no refreshing, nor the fire no
light. For as saith Saint Basil, 'The burning of the fire of this
world shall God give in hell to them that be damned, but the
light and the clearness shall be given in heaven to his children;
right as the good man giveth flesh to his children, and bones to
his hounds.' And for they shall have no hope to escape, saith
Job at last, that there shall horror and grisly dread dwell without
end. Horror is always dread of harm that is to come, and this
dread shall ever dwell in the hearts of them that be damned.
And therefore have they lost all their hope for seven causes.
First, for God that is their judge shall be without mercy to them;
nor they may not please him; nor none of his hallows [saints];
nor they may give nothing for their ransom; nor they have no
voice to speak to him; nor they may not flee from pain; nor they
have no goodness in them that they may shew to deliver them
from pain.

[Under the fourth head, of good works, the Parson says: -]

The courteous Lord Jesus Christ will that no good work be lost,
for in somewhat it shall avail. But forasmuch as the good works
that men do while they be in good life be all amortised [killed,
deadened] by sin following, and also since all the good works
that men do while they be in deadly sin be utterly dead, as for to
have the life perdurable [everlasting], well may that man that no
good works doth, sing that new French song, J'ai tout perdu -
mon temps et mon labour . For certes, sin bereaveth a man
both the goodness of nature, and eke the goodness of grace.
For soothly the grace of the Holy Ghost fareth like fire, that
may not be idle; for fire faileth anon as it forleteth [leaveth] its
working, and right so grace faileth anon as it forleteth its
working. Then loseth the sinful man the goodness of glory, that
only is to good men that labour and work. Well may he be sorry
then, that oweth all his life to God, as long as he hath lived, and
also as long as he shall live, that no goodness hath to pay with
his debt to God, to whom he oweth all his life: for trust well he
shall give account, as saith Saint Bernard, of all the goods that
have been given him in his present life, and how he hath them
dispended, insomuch that there shall not perish an hair of his
head, nor a moment of an hour shall not perish of his time, that
he shall not give thereof a reckoning.

[Having treated of the causes, the Parson comes to the manner,
of contrition - which should be universal and total, not merely
of outward deeds of sin, but also of wicked delights and
thoughts and words; 'for certes Almighty God is all good, and
therefore either he forgiveth all, or else right naught.' Further,
contrition should be 'wonder sorrowful and anguishous,' and
also continual, with steadfast purpose of confession and
amendment. Lastly, of what contrition availeth, the Parson says,
that sometimes it delivereth man from sin; that without it neither
confession nor satisfaction is of any worth; that it 'destroyeth
the prison of hell, and maketh weak and feeble all the strengths
of the devils, and restoreth the gifts of the Holy Ghost and of all
good virtues, and cleanseth the soul of sin, and delivereth it
from the pain of hell, and from the company of the devil, and
from the servage [slavery] of sin, and restoreth it to all goods
spiritual, and to the company and communion of Holy Church.'
He who should set his intent to these things, would no longer be
inclined to sin, but would give his heart and body to the service
of Jesus Christ, and thereof do him homage. 'For, certes, our
Lord Jesus Christ hath spared us so benignly in our follies, that
if he had not pity on man's soul, a sorry song might we all sing.'

The Second Part of the Parson's Tale or Treatise opens with an
explanation of what is confession - which is termed 'the
second part of penitence, that is, sign of contrition;' whether it
ought needs be done or not; and what things be convenable to
true confession. Confession is true shewing of sins to the priest,
without excusing, hiding, or forwrapping [disguising] of
anything, and without vaunting of good works. 'Also, it is
necessary to understand whence that sins spring, and how they
increase, and which they be.' From Adam we took original sin;
'from him fleshly descended be we all, and engendered of vile
and corrupt matter;' and the penalty of Adam's transgression
dwelleth with us as to temptation, which penalty is called
concupiscence. 'This concupiscence, when it is wrongfully
disposed or ordained in a man, it maketh him covet, by covetise
of flesh, fleshly sin by sight of his eyes, as to earthly things, and
also covetise of highness by pride of heart.' The Parson
proceeds to shew how man is tempted in his flesh to sin; how,
after his natural concupiscence, comes suggestion of the devil,
that is to say the devil's bellows, with which he bloweth in man
the fire of con cupiscence; and how man then bethinketh him
whether he will do or no the thing to which he is tempted. If he
flame up into pleasure at the thought, and give way, then is he
all dead in soul; 'and thus is sin accomplished, by temptation, by
delight, and by consenting; and then is the sin actual.' Sin is
either venial, or deadly; deadly, when a man loves any creature
more than Jesus Christ our Creator, venial, if he love Jesus
Christ less than he ought. Venial sins diminish man's love to
God more and more, and may in this wise skip into deadly sin;
for many small make a great. 'And hearken this example: A
great wave of the sea cometh sometimes with so great a
violence, that it drencheth [causes to sink] the ship: and the
same harm do sometimes the small drops, of water that enter
through a little crevice in the thurrok [hold, bilge], and in the
bottom of the ship, if men be so negligent that they discharge
them not betimes. And therefore, although there be difference
betwixt these two causes of drenching, algates [in any case] the
ship is dreint [sunk]. Right so fareth it sometimes of deadly sin,'
and of venial sins when they multiply in a man so greatly as to
make him love worldly things more than God. The Parson then
enumerates specially a number of sins which many a man
peradventure deems no sins, and confesses them not, and yet
nevertheless they are truly sins: - ]

This is to say, at every time that a man eateth and drinketh more
than sufficeth to the sustenance of his body, in certain he doth
sin; eke when he speaketh more than it needeth, he doth sin; eke
when he heareth not benignly the complaint of the poor; eke
when he is in health of body, and will not fast when other folk
fast, without cause reasonable; eke when he sleepeth more than
needeth, or when he cometh by that occasion too late to church,
or to other works of charity; eke when he useth his wife without
sovereign desire of engendrure, to the honour of God, or for the
intent to yield his wife his debt of his body; eke when he will not
visit the sick, or the prisoner, if he may; eke if he love wife, or
child, or other worldly thing, more than reason requireth; eke if
he flatter or blandish more than he ought for any necessity; eke
if he minish or withdraw the alms of the poor; eke if he apparail
[prepare] his meat more deliciously than need is, or eat it too
hastily by likerousness [gluttony]; eke if he talk vanities in the
church, or at God's service, or that he be a talker of idle words
of folly or villainy, for he shall yield account of them at the day
of doom; eke when he behighteth [promiseth] or assureth to do
things that he may not perform; eke when that by lightness of
folly he missayeth or scorneth his neighbour; eke when he hath
any wicked suspicion of thing, that he wot of it no
soothfastness: these things, and more without number, be sins,
as saith Saint Augustine.

[No earthly man may eschew all venial sins; yet may he refrain
him, by the burning love that he hath to our Lord Jesus Christ,
and by prayer and confession, and other good works, so that it
shall but little grieve. 'Furthermore, men may also refrain and
put away venial sin, by receiving worthily the precious body of
Jesus Christ; by receiving eke of holy water; by alms-deed; by
general confession of Confiteor at mass, and at prime, and at
compline [evening service]; and by blessing of bishops and
priests, and by other good works.' The Parson then proceeds to
weightier matters:- ]

Now it is behovely [profitable, necessary] to tell which be
deadly sins, that is to say, chieftains of sins; forasmuch as all
they run in one leash, but in diverse manners. Now be they
called chieftains, forasmuch as they be chief, and of them spring
all other sins. The root of these sins, then, is pride, the general
root of all harms. For of this root spring certain branches: as ire,
envy, accidie or sloth, avarice or covetousness (to common
understanding), gluttony, and lechery: and each of these sins
hath his branches and his twigs, as shall be declared in their
chapters following. And though so be, that no man can tell
utterly the number of the twigs, and of the harms that come of
pride, yet will I shew a part of them, as ye shall understand.
There is inobedience, vaunting, hypocrisy, despite, arrogance,
impudence, swelling of hearte, insolence, elation, impatience,
strife, contumacy, presumption, irreverence, pertinacity, vain-
glory and many another twig that I cannot tell nor declare. . . .]

And yet [moreover] there is a privy species of pride that waiteth
first to be saluted ere he will salute, all [although] be he less
worthy than that other is; and eke he waiteth [expecteth] or
desireth to sit or to go above him in the way, or kiss the pax,
or be incensed, or go to offering before his neighbour, and
such semblable [like] things, against his duty peradventure, but
that he hath his heart and his intent in such a proud desire to be
magnified and honoured before the people. Now be there two
manner of prides; the one of them is within the heart of a man,
and the other is without. Of which soothly these foresaid things,
and more than I have said, appertain to pride that is within the
heart of a man and there be other species of pride that be
without: but nevertheless, the one of these species of pride is
sign of the other, right as the gay levesell [bush] at the tavern is
sign of the wine that is in the cellar. And this is in many things:
as in speech and countenance, and outrageous array of clothing;
for certes, if there had been no sin in clothing, Christ would not
so soon have noted and spoken of the clothing of that rich man
in the gospel. And Saint Gregory saith, that precious clothing is
culpable for the dearth [dearness] of it, and for its softness, and
for its strangeness and disguising, and for the superfluity or for
the inordinate scantness of it; alas! may not a man see in our
days the sinful costly array of clothing, and namely [specially] in
too much superfluity, or else in too disordinate scantness? As to
the first sin, in superfluity of clothing, which that maketh it so
dear, to the harm of the people, not only the cost of the
embroidering, the disguising, indenting or barring, ounding,
paling, winding, or banding, and semblable [similar] waste
of cloth in vanity; but there is also the costly furring [lining or
edging with fur] in their gowns, so much punching of chisels to
make holes, so much dagging [cutting] of shears, with the
superfluity in length of the foresaid gowns, trailing in the dung
and in the mire, on horse and eke on foot, as well of man as of
woman, that all that trailing is verily (as in effect) wasted,
consumed, threadbare, and rotten with dung, rather than it is
given to the poor, to great damage of the foresaid poor folk,
and that in sundry wise: this is to say, the more that cloth is
wasted, the more must it cost to the poor people for the
scarceness; and furthermore, if so be that they would give such
punched and dagged clothing to the poor people, it is not
convenient to wear for their estate, nor sufficient to boot [help,
remedy] their necessity, to keep them from the distemperance
[inclemency] of the firmament. Upon the other side, to speak of
the horrible disordinate scantness of clothing, as be these cutted
slops or hanselines [breeches] , that through their shortness
cover not the shameful member of man, to wicked intent alas!
some of them shew the boss and the shape of the horrible
swollen members, that seem like to the malady of hernia, in the
wrapping of their hosen, and eke the buttocks of them, that fare
as it were the hinder part of a she-ape in the full of the moon.
And more over the wretched swollen members that they shew
through disguising, in departing [dividing] of their hosen in
white and red, seemeth that half their shameful privy members
were flain [flayed]. And if so be that they depart their hosen in
other colours, as is white and blue, or white and black, or black
and red, and so forth; then seemeth it, by variance of colour,
that the half part of their privy members be corrupt by the fire
of Saint Anthony, or by canker, or other such mischance. And
of the hinder part of their buttocks it is full horrible to see, for
certes, in that part of their body where they purge their stinking
ordure, that foul part shew they to the people proudly in despite
of honesty [decency], which honesty Jesus Christ and his friends
observed to shew in his life. Now as of the outrageous array of
women, God wot, that though the visages of some of them
seem full chaste and debonair [gentle], yet notify they, in their
array of attire, likerousness and pride. I say not that honesty
[reasonable and appropriate style] in clothing of man or woman
unconvenable but, certes, the superfluity or disordinate scarcity
of clothing is reprovable. Also the sin of their ornament, or of
apparel, as in things that appertain to riding, as in too many
delicate horses, that be holden for delight, that be so fair, fat,
and costly; and also in many a vicious knave, [servant] that is
sustained because of them; in curious harness, as in saddles,
cruppers, peytrels, [breast-plates] and bridles, covered with
precious cloth and rich bars and plates of gold and silver. For
which God saith by Zechariah the prophet, 'I will confound the
riders of such horses.' These folk take little regard of the riding
of God's Son of heaven, and of his harness, when he rode upon
an ass, and had no other harness but the poor clothes of his
disciples; nor we read not that ever he rode on any other beast.
I speak this for the sin of superfluity, and not for reasonable
honesty [seemliness], when reason it requireth. And moreover,
certes, pride is greatly notified in holding of great meinie
[retinue of servants], when they be of little profit or of right no
profit, and namely [especially] when that meinie is felonous
[violent ] and damageous [harmful] to the people by hardiness
[arrogance] of high lordship, or by way of office; for certes,
such lords sell then their lordship to the devil of hell, when they
sustain the wickedness of their meinie. Or else, when these folk
of low degree, as they that hold hostelries, sustain theft of their
hostellers, and that is in many manner of deceits: that manner of
folk be the flies that follow the honey, or else the hounds that
follow the carrion. Such foresaid folk strangle spiritually their
lordships; for which thus saith David the prophet, 'Wicked
death may come unto these lordships, and God give that they
may descend into hell adown; for in their houses is iniquity and
shrewedness, [impiety] and not God of heaven.' And certes, but
if [unless] they do amendment, right as God gave his benison
[blessing] to Laban by the service of Jacob, and to Pharaoh by
the service of Joseph; right so God will give his malison
[condemnation] to such lordships as sustain the wickedness of
their servants, but [unless] they come to amendment. Pride of
the table apaireth [worketh harm] eke full oft; for, certes, rich
men be called to feasts, and poor folk be put away and rebuked;
also in excess of divers meats and drinks, and namely [specially]
such manner bake-meats and dish-meats burning of wild fire,
and painted and castled with paper, and semblable [similar]
waste, so that it is abuse to think. And eke in too great
preciousness of vessel, [plate] and curiosity of minstrelsy, by
which a man is stirred more to the delights of luxury, if so be
that he set his heart the less upon our Lord Jesus Christ, certain
it is a sin; and certainly the delights might be so great in this
case, that a man might lightly [easily] fall by them into deadly
sin.

[The sins that arise of pride advisedly and habitually are deadly;
those that arise by frailty unadvised suddenly, and suddenly
withdraw again, though grievous, are not deadly. Pride itself
springs sometimes of the goods of nature, sometimes of the
goods of fortune, sometimes of the goods of grace; but the
Parson, enumerating and examining all these in turn, points out
how little security they possess and how little ground for pride
they furnish, and goes on to enforce the remedy against pride -
which is humility or meekness, a virtue through which a man
hath true knowledge of himself, and holdeth no high esteem of
himself in regard of his deserts, considering ever his frailty.]

Now be there three manners [kinds] of humility; as humility in
heart, and another in the mouth, and the third in works. The
humility in the heart is in four manners: the one is, when a man
holdeth himself as nought worth before God of heaven; the
second is, when he despiseth no other man; the third is, when he
recketh not though men hold him nought worth; the fourth is,
when he is not sorry of his humiliation. Also the humility of
mouth is in four things: in temperate speech; in humility of
speech; and when he confesseth with his own mouth that he is
such as he thinketh that he is in his heart; another is, when he
praiseth the bounte [goodness] of another man and nothing
thereof diminisheth. Humility eke in works is in four manners:
the first is, when he putteth other men before him; the second is,
to choose the lowest place of all; the third is, gladly to assent to
good counsel; the fourth is, to stand gladly by the award
[judgment] of his sovereign, or of him that is higher in degree:
certain this is a great work of humility.

[The Parson proceeds to treat of the other cardinal sins, and
their remedies: (2.) Envy, with its remedy, the love of God
principally and of our neighbours as ourselves: (3.) Anger, with
all its fruits in revenge, rancour, hate, discord, manslaughter,
blasphemy, swearing, falsehood, flattery, chiding and reproving,
scorning, treachery, sowing of strife, doubleness of tongue,
betraying of counsel to a man's disgrace, menacing, idle words,
jangling, japery or buffoonery, &c. - and its remedy in the
virtues called mansuetude, debonairte, or gentleness, and
patience or sufferance: (4.) Sloth, or 'Accidie,' which comes
after the sin of Anger, because Envy blinds the eyes of a man,
and Anger troubleth a man, and Sloth maketh him heavy,
thoughtful, and peevish. It is opposed to every estate of man -
as unfallen, and held to work in praising and adoring God; as
sinful, and held to labour in praying for deliverance from sin;
and as in the state of grace, and held to works of penitence. It
resembles the heavy and sluggish condition of those in hell; it
will suffer no hardness and no penance; it prevents any
beginning of good works; it causes despair of God's mercy,
which is the sin against the Holy Ghost; it induces somnolency
and neglect of communion in prayer with God; and it breeds
negligence or recklessness, that cares for nothing, and is the
nurse of all mischiefs, if ignorance is their mother. Against
Sloth, and these and other branches and fruits of it, the remedy
lies in the virtue of fortitude or strength, in its various species of
magnanimity or great courage; faith and hope in God and his
saints; surety or sickerness, when a man fears nothing that can
oppose the good works he has under taken; magnificence, when
he carries out great works of goodness begun; constancy or
stableness of heart; and other incentives to energy and laborious
service: (5.) Avarice, or Covetousness, which is the root of all
harms, since its votaries are idolaters, oppressors and enslavers
of men, deceivers of their equals in business, simoniacs,
gamblers, liars, thieves, false swearers, blasphemers, murderers,
and sacrilegious. Its remedy lies in compassion and pity largely
exercised, and in reasonable liberality - for those who spend on
'fool-largesse,' or ostentation of worldly estate and luxury,
shall receive the malison [condemnation] that Christ shall give
at the day of doom to them that shall be damned: (6.) Gluttony;
- of which the Parson treats so briefly that the chapter may be
given in full: - ]

After Avarice cometh Gluttony, which is express against the
commandment of God. Gluttony is unmeasurable appetite to eat
or to drink; or else to do in aught to the unmeasurable appetite
and disordered covetousness [craving] to eat or drink. This sin
corrupted all this world, as is well shewed in the sin of Adam
and of Eve. Look also what saith Saint Paul of gluttony:
'Many,' saith he, 'go, of which I have oft said to you, and now
I say it weeping, that they be enemies of the cross of Christ, of
which the end is death, and of which their womb [stomach] is
their God and their glory;' in confusion of them that so savour
[take delight in] earthly things. He that is usant [accustomed,
addicted] to this sin of gluttony, he may no sin withstand, he
must be in servage [bondage] of all vices, for it is the devil's
hoard, [lair, lurking-place] where he hideth him in and resteth.
This sin hath many species. The first is drunkenness, that is the
horrible sepulture of man's reason: and therefore when a man is
drunken, he hath lost his reason; and this is deadly sin. But
soothly, when that a man is not wont to strong drink, and
peradventure knoweth not the strength of the drink, or hath
feebleness in his head, or hath travailed [laboured], through
which he drinketh the more, all [although] be he suddenly
caught with drink, it is no deadly sin, but venial. The second
species of gluttony is, that the spirit of a man waxeth all
troubled for drunkenness, and bereaveth a man the discretion of
his wit. The third species of gluttony is, when a man devoureth
his meat, and hath no rightful manner of eating. The fourth is,
when, through the great abundance of his meat, the humours of
his body be distempered. The fifth is, forgetfulness by too much
drinking, for which a man sometimes forgetteth by the morrow
what be did at eve. In other manner be distinct the species of
gluttony, after Saint Gregory. The first is, for to eat or drink
before time. The second is, when a man getteth him too delicate
meat or drink. The third is, when men take too much over
measure [immoderately]. The fourth is curiosity [nicety] with
great intent [application, pains] to make and apparel [prepare]
his meat. The fifth is, for to eat too greedily. These be the five
fingers of the devil's hand, by which he draweth folk to the sin.

Against gluttony the remedy is abstinence, as saith Galen; but
that I hold not meritorious, if he do it only for the health of his
body. Saint Augustine will that abstinence be done for virtue,
and with patience. Abstinence, saith he, is little worth, but if
[unless] a man have good will thereto, and but it be enforced by
patience and by charity, and that men do it for God's sake, and
in hope to have the bliss in heaven. The fellows of abstinence be
temperance, that holdeth the mean in all things; also shame, that
escheweth all dishonesty [indecency, impropriety], sufficiency,
that seeketh no rich meats nor drinks, nor doth no force of [sets
no value on] no outrageous apparelling of meat; measure
[moderation] also, that restraineth by reason the unmeasurable
appetite of eating; soberness also, that restraineth the outrage of
drink; sparing also, that restraineth the delicate ease to sit long
at meat, wherefore some folk stand of their own will to eat,
because they will eat at less leisure.

[At great length the Parson then points out the many varieties of
the sin of (7.) Lechery, and its remedy in chastity and
continence, alike in marriage and in widowhood; also in the
abstaining from all such indulgences of eating, drinking, and
sleeping as inflame the passions, and from the company of all
who may tempt to the sin. Minute guidance is given as to the
duty of confessing fully and faithfully the circumstances that
attend and may aggravate this sin; and the Treatise then passes
to the consideration of the conditions that are essential to a true
and profitable confession of sin in general. First, it must be in
sorrowful bitterness of spirit; a condition that has five signs -
shamefastness, humility in heart and outward sign, weeping with
the bodily eyes or in the heart, disregard of the shame that
might curtail or garble confession, and obedience to the penance
enjoined. Secondly, true confession must be promptly made, for
dread of death, of increase of sinfulness, of forgetfulness of
what should be confessed, of Christ's refusal to hear if it be put
off to the last day of life; and this condition has four terms; that
confession be well pondered beforehand, that the man
confessing have comprehended in his mind the number and
greatness of his sins and how long he has lain in sin, that he be
contrite for and eschew his sins, and that he fear and flee the
occasions for that sin to which he is inclined. - What follows
under this head is of some interest for the light which it throws
on the rigorous government wielded by the Romish Church in
those days -]

Also thou shalt shrive thee of all thy sins to one man, and not a
parcel [portion] to one man, and a parcel to another; that is to
understand, in intent to depart [divide] thy confession for shame
or dread; for it is but strangling of thy soul. For certes Jesus
Christ is entirely all good, in him is none imperfection, and
therefore either he forgiveth all perfectly, or else never a deal
[not at all]. I say not that if thou be assigned to thy penitencer
for a certain sin, that thou art bound to shew him all the
remnant of thy sins, of which thou hast been shriven of thy
curate, but if it like thee [unless thou be pleased] of thy
humility; this is no departing [division] of shrift. And I say not,
where I speak of division of confession, that if thou have license
to shrive thee to a discreet and an honest priest, and where thee
liketh, and by the license of thy curate, that thou mayest not
well shrive thee to him of all thy sins: but let no blot be behind,
let no sin be untold as far as thou hast remembrance. And when
thou shalt be shriven of thy curate, tell him eke all the sins that
thou hast done since thou wert last shriven. This is no wicked
intent of division of shrift. Also, very shrift [true confession]
asketh certain conditions. First, that thou shrive thee by thy
free will, not constrained, nor for shame of folk, nor for malady
[sickness], or such things: for it is reason, that he that
trespasseth by his free will, that by his free will he confess his
trespass; and that no other man tell his sin but himself; nor he
shall not nay nor deny his sin, nor wrath him against the priest
for admonishing him to leave his sin. The second condition is,
that thy shrift be lawful, that is to say, that thou that shrivest
thee, and eke the priest that heareth thy confession, be verily in
the faith of Holy Church, and that a man be not despaired of the
mercy of Jesus Christ, as Cain and Judas were. And eke a man
must accuse himself of his own trespass, and not another: but he
shall blame and wite [accuse] himself of his own malice and of
his sin, and none other: but nevertheless, if that another man be
occasion or else enticer of his sin, or the estate of the person be
such by which his sin is aggravated, or else that be may not
plainly shrive him but [unless] he tell the person with which he
hath sinned, then may he tell, so that his intent be not to
backbite the person, but only to declare his confession. Thou
shalt not eke make no leasings [falsehoods] in thy confession
for humility, peradventure, to say that thou hast committed and
done such sins of which that thou wert never guilty. For Saint
Augustine saith, 'If that thou, because of humility, makest a
leasing on thyself, though thou were not in sin before, yet art
thou then in sin through thy leasing.' Thou must also shew thy
sin by thine own proper mouth, but [unless] thou be dumb, and
not by letter; for thou that hast done the sin, thou shalt have the
shame of the confession. Thou shalt not paint thy confession
with fair and subtle words, to cover the more thy sin; for then
beguilest thou thyself, and not the priest; thou must tell it
plainly, be it never so foul nor so horrible. Thou shalt eke shrive
thee to a priest that is discreet to counsel thee; and eke thou
shalt not shrive thee for vain-glory, nor for hypocrisy, nor for
no cause but only for the doubt [fear] of Jesus' Christ and the
health of thy soul. Thou shalt not run to the priest all suddenly,
to tell him lightly thy sin, as who telleth a jape [jest] or a tale,
but advisedly and with good devotion; and generally shrive thee
oft; if thou oft fall, oft arise by confession. And though thou
shrive thee oftener than once of sin of which thou hast been
shriven, it is more merit; and, as saith Saint Augustine, thou
shalt have the more lightly [easily] release and grace of God,
both of sin and of pain. And certes, once a year at the least way,
it is lawful to be houseled, for soothly once a year all
things in the earth renovelen [renew themselves].

[Here ends the Second Part of the Treatise; the Third Part,
which contains the practical application of the whole, follows
entire, along with the remarkable 'Prayer of Chaucer,' as it
stands in the Harleian Manuscript:-]

De Tertia Parte Poenitentiae. [Of the third part of penitence]

Now have I told you of very [true] confession, that is the
second part of penitence: The third part of penitence is
satisfaction, and that standeth generally in almsdeed and bodily
pain. Now be there three manner of almsdeed: contrition of
heart, where a man offereth himself to God; the second is, to
have pity of the default of his neighbour; the third is, in giving
of good counsel and comfort, ghostly and bodily, where men
have need, and namely [specially] sustenance of man's food.
And take keep [heed] that a man hath need of these things
generally; he hath need of food, of clothing, and of herberow
[lodging], he hath need of charitable counsel and visiting in
prison and malady, and sepulture of his dead body. And if thou
mayest not visit the needful with thy person, visit them by thy
message and by thy gifts. These be generally alms or works of
charity of them that have temporal riches or discretion in
counselling. Of these works shalt thou hear at the day of doom.
This alms shouldest thou do of thine own proper things, and
hastily [promptly], and privily [secretly] if thou mayest; but
nevertheless, if thou mayest not do it privily, thou shalt not
forbear to do alms, though men see it, so that it be not done for
thank of the world, but only for thank of Jesus Christ. For, as
witnesseth Saint Matthew, chap. v., 'A city may not be hid that
is set on a mountain, nor men light not a lantern and put it
under a bushel, but men set it on a candlestick, to light the men
in the house; right so shall your light lighten before men, that
they may see your good works, and glorify your Father that is
in heaven.'

Now as to speak of bodily pain, it is in prayer, in wakings,
[watchings] in fastings, and in virtuous teachings. Of orisons ye
shall understand, that orisons or prayers is to say a piteous will
of heart, that redresseth it in God, and expresseth it by word
outward, to remove harms, and to have things spiritual and
durable, and sometimes temporal things. Of which orisons,
certes in the orison of the Pater noster hath our Lord Jesus
Christ enclosed most things. Certes, it is privileged of three
things in its dignity, for which it is more digne [worthy] than
any other prayer: for Jesus Christ himself made it: and it is
short, for [in order] it should be coude the more lightly, [be
more easily conned or learned] and to withhold [retain] it the
more easy in heart, and help himself the oftener with this orison;
and for a man should be the less weary to say it; and for a man
may not excuse him to learn it, it is so short and so easy: and
for it comprehendeth in itself all good prayers. The exposition
of this holy prayer, that is so excellent and so digne, I betake
[commit] to these masters of theology; save thus much will I
say, when thou prayest that God should forgive thee thy guilts,
as thou forgivest them that they guilt to thee, be full well ware
that thou be not out of charity. This holy orison aminisheth
[lesseneth] eke venial sin, and therefore it appertaineth specially
to penitence. This prayer must be truly said, and in very faith,
and that men pray to God ordinately, discreetly, and devoutly;
and always a man shall put his will to be subject to the will of
God. This orison must eke be said with great humbleness and
full pure, and honestly, and not to the annoyance of any man or
woman. It must eke be continued with the works of charity. It
availeth against the vices of the soul; for, assaith Saint Jerome,
by fasting be saved the vices of the flesh, and by prayer the
vices of the soul

After this thou shalt understand, that bodily pain stands in
waking [watching]. For Jesus Christ saith 'Wake and pray, that
ye enter not into temptation.' Ye shall understand also, that
fasting stands in three things: in forbearing of bodily meat and
drink, and in forbearing of worldly jollity, and in forbearing of
deadly sin; this is to say, that a man shall keep him from deadly
sin in all that he may. And thou shalt understand eke, that God
ordained fasting; and to fasting appertain four things: largeness
[generosity] to poor folk; gladness of heart spiritual; not to be
angry nor annoyed nor grudge [murmur] for he fasteth; and also
reasonable hour for to eat by measure; that is to say, a man
should not eat in untime [out of time], nor sit the longer at his
meal for [because] he fasteth. Then shalt thou understand, that
bodily pain standeth in discipline, or teaching, by word, or by
writing, or by ensample. Also in wearing of hairs [haircloth] or
of stamin [coarse hempen cloth], or of habergeons [mail-shirts]
on their naked flesh for Christ's sake; but ware thee well
that such manner penance of thy flesh make not thine heart
bitter or angry, nor annoyed of thyself; for better is to cast away
thine hair than to cast away the sweetness of our Lord Jesus
Christ. And therefore saith Saint Paul, 'Clothe you, as they that
be chosen of God in heart, of misericorde [with compassion],
debonairte [gentleness], sufferance [patience], and such manner
of clothing,' of which Jesus Christ is more apaid [better
pleased] than of hairs or of hauberks. Then is discipline eke in
knocking of thy breast, in scourging with yards [rods], in
kneelings, in tribulations, in suffering patiently wrongs that be
done to him, and eke in patient sufferance of maladies, or losing
of worldly catel [chattels], or of wife, or of child, or of other
friends.

Then shalt thou understand which things disturb penance, and
this is in four things; that is dread, shame, hope, and wanhope,
that is, desperation. And for to speak first of dread, for which
he weeneth that he may suffer no penance, thereagainst is
remedy for to think that bodily penance is but short and little at
the regard of [in comparison with] the pain of hell, that is so
cruel and so long, that it lasteth without end. Now against the
shame that a man hath to shrive him, and namely [specially]
these hypocrites, that would be holden so perfect, that they
have no need to shrive them; against that shame should a man
think, that by way of reason he that hath not been ashamed to
do foul things, certes he ought not to be ashamed to do fair
things, and that is confession. A man should eke think, that God
seeth and knoweth all thy thoughts, and all thy works; to him
may nothing be hid nor covered. Men should eke remember
them of the shame that is to come at the day of doom, to them
that be not penitent and shriven in this present life; for all the
creatures in heaven, and in earth, and in hell, shall see apertly
[openly] all that he hideth in this world.

Now for to speak of them that be so negligent and slow to
shrive them; that stands in two manners. The one is, that he
hopeth to live long, and to purchase [acquire] much riches for
his delight, and then he will shrive him: and, as he sayeth, he
may, as him seemeth, timely enough come to shrift: another is,
the surquedrie [presumption ] that he hath in Christ's
mercy. Against the first vice, he shall think that our life is in no
sickerness, [security] and eke that all the riches in this world be
in adventure, and pass as a shadow on the wall; and, as saith St
Gregory, that it appertaineth to the great righteousness of God,
that never shall the pain stint [cease] of them, that never would
withdraw them from sin, their thanks [with their goodwill], but
aye continue in sin; for that perpetual will to do sin shall they
have perpetual pain. Wanhope [despair] is in two manners [of
two kinds]. The first wanhope is, in the mercy of God: the other
is, that they think they might not long persevere in goodness.
The first wanhope cometh of that he deemeth that he sinned so
highly and so oft, and so long hath lain in sin, that he shall not
be saved. Certes against that cursed wanhope should he think,
that the passion of Jesus Christ is more strong for to unbind,
than sin is strong for to bind. Against the second wanhope he
shall think, that as oft as he falleth, he may arise again by
penitence; and though he never so long hath lain in sin, the
mercy of Christ is always ready to receive him to mercy.
Against the wanhope that he thinketh he should not long
persevere in goodness, he shall think that the feebleness of the
devil may nothing do, but [unless] men will suffer him; and eke
he shall have strength of the help of God, and of all Holy
Church, and of the protection of angels, if him list.

Then shall men understand, what is the fruit of penance; and
after the word of Jesus Christ, it is the endless bliss of heaven,
where joy hath no contrariety of woe nor of penance nor
grievance; there all harms be passed of this present life; there as
is the sickerness [security] from the pain of hell; there as is the
blissful company, that rejoice them evermore each of the other's
joy; there as the body of man, that whilom was foul and dark, is
more clear than the sun; there as the body of man that whilom
was sick and frail, feeble and mortal, is immortal, and so strong
and so whole, that there may nothing apair [impair, injure] it;
there is neither hunger, nor thirst, nor cold, but every soul
replenished with the sight of the perfect knowing of God. This
blissful regne [kingdom] may men purchase by poverty spiritual,
and the glory by lowliness, the plenty of joy by hunger and
thirst, the rest by travail, and the life by death and mortification
of sin; to which life He us bring, that bought us with his
precious blood! Amen.

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Into The Sunset, Outa This World

Walk me into a sunset,
And outa this world
My sweet dear,
That leaves me with tears
Wisk me away,
Taday.
Into the Tower,
This very hour
That will start our Togetherness,
Forever bliss
Shall come our way,
Walk me into the sunset
My dear

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Such Is This World

It's not what you say, but how it is said
That determines what stays in the head.

Appearance of conviction as you speak
Shows you and your ideas aren't weak.

Understanding 1% less than you do,
Makes you expert for some points-of-view.

Facts are merely what they appear to be
Since reality only a few can or want to see.

Truth is defined by those who prevail
So all other information is irrelevant detail.

Such is this world not for better but worse.
Demand change to put decline in reverse.

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The Best Thing

(carly simon)
I was his foreigner
And he was mine.
We ate on terraces
And drank the cheapest wine.
And he believed in me
Down by the serpentine.
How was I to know
It was the best thing
To come along for a long time.
I turned the page
And saw three children with smiles.
I looked to see
What I could make of the youngest child.
And as she blew the candles out
She turned five.
How was I to know
It was the best thing
To come along for a long time.
What do the people at the end of the world do
About time? what about time?
Their secret sleeps with me.

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Learning The Games Of This World

good men don't fall down
permanently as bad men don't stay that high
on top by reason of
their devices
permanently

in fact there is nothing permanent
without which
this world becomes absurd
like marble that cannot roll and spin

games will always be there
for as long as our eyes stay young like budding
blossoms

there is no one here who is permanently poor
and dumb
everyone learns to experience that pain and
opens like some bleeding hands

hearts that erupt from deep volcanic sleep
and covers a well lighted city at night
turning into a forest with all its trees devastated
in a new world of
all oceans

our eyes see nothing but a covered table
no spoons and plates
chairs tumbling down like mass execution

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Dance This World Away

Everybody looks so spaced out there
Busy bowing to the priests of noise
Turn it up and make it drown out the warning
Bad news for the girls and boys
Everybody looks so romantic
Acting like its nothing at all
Looking out for number one
Working for the week and living to the beat
Dance this world away
Dance this world away
Dance this world away
Dance this world away
I see people all dressed like nero
Fiddling while rome burns in strife
Personal responsibility zero
Weve lost that rhythm of life
Theres a shadow on our bright horizon
It wont be manna falling out of the sky
The hard rain hits everyone
Working for the week and living to the beat
Dance this world away
Dance this world away
Dance this world away
Dance this world away
Somewhere there is a ship thats sinking
Why do I think that nobody knows
Looking out for number one
Working through the week and dancing to the back beat
Dance this world away
Dance this world away
Dance this world away
Dance this world away

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The Greatest Love

the greatest love this world has known
is a love that can't be shown.
it is the love from our GOD above.
he created man and all that you see
gave us a heart and soul, and set us free.

unlike any other creatures of the earth
he gave us feelings and all its worth.
he put a universe above our heads
and the earth below our feet.
gave us fruits and plants that we may eat.

he gave us water so that we could live
and other animals so that they could give.
give us the nourishment that we need
so on this world we could feed.

this is the greatest love that he could give.
you could feel his powers, it filled the air
a sensation so great, it was beyond compare.

where ever he walked people followed
trying to fill their hearts, that were empty and hollow.
many walked like empty shells
while others walked with their
bodies, battered and broken
but with a love and faith in them
of which is still spoken.

his love for all mankind
will live throughout all time.

everything is possible if you BELIEVE
it is something that is daily seen.

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The Noise

the people of this world has produced so much noise
the honk, the fan, the sirens,
all these machines that pierce the ears of silence
all these restlessness
making holes in our hearts

i know, you are not loved
and there is so much noise from your pains
the miseries that seek the company of more miseries
i know you have loved much
much greater much painful than you can even afford to give

the babbles, the ramblings, the rattling of the bones
stripped of their flesh
the restless mind looking for the cure
these aches in every corner of the mind
drink some glasses of hard liquor
take the analgesics of other friends
on the same boat with you

the noise is too much
unbearable in fact not only to our ears
but the protest of all our senses

but wait, try this, this sacrifice
that sits on the corner of this nook
silently talking to itself
the irony of loving and being hurt
the tragedy of the smile
that you force upon your mouth
the upper lip that kisses the lower lip
your hands may caress all that you are
your mind shall rest
in the soft comforting bosom of your heart

try this unprotesting silence
and the noise dies
then you have triumphed
the contentment of your loving arms
embracing no one
but the self that you have accepted
as your friend

the noise leaves, the silence lies
like that beautiful lady waiting on your bed

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This World Is Magic

Dreams can make you fly
This world is magic
Rainbows in the sky
This world is magic to me
Dreams can make you fly
This world is magic
We need peace on earth
The second birth of paradise
This world is magic
This world is magic to me
This world is magic
What is the magic of this world
What is the magic of this world
What is the magic of this world
What is the magic of this world
What is the magic of this world
What is the magic of this world
We need peace on Earth
The second birth of paradise
This world is what we share
The nature and the air
Life could be paradise
Eternal peace is what we need
To live in harmony
For human history
Pray for a better world
When you close your eyes again
Planet Earth, that's the name of my place
I'm born in this world, in the entire space
Planet earth, is my home, is my face
Follow your trace embrace this human race
In case, there's a new decade in human history
I'm talking about respect this is my destiny
Feel free, and stop running away
From the doubt in your mind,- never fade to grey
Planet Earth, gentle and blue
Then cold as a rock, or ice without a hue
Planet earth, made out of dust
A big ball of metal, condemn to rust
Pray, let your soul be free
Find out how to heal a bleeding wound don't stand around
Life could be paradise, peace on earth is what I found
All around in a magic world from the air to the ground

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The House In The Middle Of A War Field

There was a house in the middle of a war field,
A conspicuous little dot on the vast patch of land.
And many beasts fought bloody wars around it,
Yet the house unperturbed, remained rooted to the sand.

All doors and windows of this house had been shut for aeons,
Some people lived inside away from the truth, so abominable.
They lived there guarded, sometimes pretended to not hear the cries,
Ignorance being the prime weapon in their arsenal.

One day a curious young girl in the house said something rather strange,
She wanted to see the world outside, she wanted to be freed.
Everyone disagreed, they said its too dangerous and she will perish.
But she didn't fear death, she despised the creed.

It took her decades to convince the others, and after a lot of coaxing they agreed.
Their hollowed souls were tired of simply existing, to them even death seemed like an adventure.
And so for the first time, the rusty doors of the house had opened,
The sun rays heralded a moment of enlightenment.

As the girl with the others took their first step outside,
The grains under their feet felt like acupuncture.
The armed men outside stood transfixed,
Seeing a sight they'd never witnessed before.

As for years they had brooded over the question,
That what lay behind that door.

With a heavenly voice said the girl to the soldiers,
Inside the house you will find the greatest treasures this world has seen.
The men at once dropped their weapons and ran inside the house,
The house now seemed to have lost its sheen.

As the last greedy soldier made his way inside,
The door closed behind him to never open again.
The entire house crumpled beneath its own weight,
Killing each one who entered in vain.

The people were saved all because of the girl,
Her legacy continued and they gave her a name.
Because since that day the dogmatic principles of faith,
Had been definitely put to shame.

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The ladies Know! ! this one is for the guys

The ladies know

She vacillates, procrastinates
she can’t decide what she should wear.
To the annoyance of her mate
her indecision hard to bear.

Men simply don’t appreciate
the efforts that a lady makes
Her clothing must co ordinate.
She can’t afford to make mistakes

Subjected to close scrutiny
of other ladies eagle eyes
She must be turned our perfectly
Although her loving husband tries

to tell her she looks beautiful.
She knows that he is prejudiced
as well as being dutiful
and so she dithers paralysed

Or so it seems but it’s not true
The lady acts out her charade
she knows exactly what to do.
Part of the little scheme she’s made.

His patience coming to an end.
Her mate insists that she must dress.
They have no choice they must attend
He is quite sure she will impress.

She’s wise enough to recognise
that he will brook no argument.
So very quickly she complies
. Her partner registers his content.

When they arrive a little late
as she intended they would be.
She makes an entry with her mate
and all the while smiles radiantly.

She has upstaged her enemies
Her crafty plan a great success
Her one intent was to displease
the other ladies more nor less.

Her faithful husband unaware.
He is completely innocent
of grudges which the ladies bear.
Can’t understand their discontent.

But then of course he’s just a man.
If looks could kill she would be dead
She’s hated by every woman.
Though not one crossword will be said.

The feud continues constantly
As every lady tries her best
to show her rivals only she
Stands out above the rest.

Some times they win, sometimes they lose.
Tonight the winners crown is hers
The men folk simply chat and booze
and disregard the hate filled stares.

The ladies know and they intend
to take her down a peg or two
But for the moment they pretend.
Because that’s what real ladies do.

18/06/2009

http: // blog.myspace.com/poeticpiers

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The Vision Of Piers Plowman - Part 11

Thanne Scriptare scorned me and a skile tolde,
And lakked me in Latyn and light by me sette,
And seide, ' Multi multa sciunt et seipsos nesciunt.'
Tho wepte I for wo andwrathe of hir speche
And in a wynkynge w[o]rth til I [weex] aslepe.

A merveillous metels mette me thanne.
For I was ravysshed right there - for Fortune me fette
And into the lond of longynge and love she me broughte,
And in a mirour that highte Middelerthe she made me to biholde.
Sithen she seide to me,-Here myghtow se wondres,
And knowe that thow coveitest, and come therto, peraunter.'
Thanne hadde Fortune folwynge hire two faire damyseles
Concupiscencia Carnis men called the elder mayde,
And Coveitise of Eighes ycalled was that oother.
Pride of Parfit Lyvynge pursued hem bothe,
And bad me for my contenaunce acounten Clergie lighte.
Concupiscencia Carnis colled me aboute the nekke
And seide, 'Thow art yong and yeep and hast yeres ynowe
For to lyve longe and ladies to lovye;
And in this mirour thow might se myrthes ful manye
That leden thee wole to likynge al thi lif tyme.'
The secounde seide the same' I shal sewe thi wille;
Til thow be a lord and have lond, leten thee I nelle
That I ne shal folwe thi felawship, if Fortune it like.'
' He shal fynde me his frend,' quod Fortune therafter;
'The freke that folwede my wille failled nevere blisse.'
Thanne was ther oon that highte Elde, that hevy was of chere,
' Man,' quod he, 'if I mete with thee, by Marie of hevene
Thow shalt fynde Fortune thee faille at thi mooste nede,
And Concupiscencia Carnis clene thee forsake.
Bittrely shaltow banne thanne, bothe dayes and nyghtes,
Coveitise of Eighe, that evere thow hir knewe;
And Pride of Parfit Lyvynge to muche peril thee brynge.'
' Ye? Recche thee nevere!' quod Rechelesnesse, stood forth in raggede clothes
' Folwe forth that Fortune wole - thow has wel fer til Elde.
A man may stoupe tyme ynogh whan he shal tyne the crowne.

''Homo proponit,'' quod a poete, and Plato he highte,
''And Deus disponit'' quod he, 'lat God doon his wille.''
If Truthe wol witnesse it be wel do, Fortune to folwe,
Concupiscencia Carnis ne Coveitise of Eighes
Ne shal noght greve thee graithly, ne bigile thee but thow wolt.'
' Ye, farewel Phippe! ' quod Faunteltee, and forth gan me drawe,
Til Concupiscencia Carnis acorded til alle my werkes.
'Allas, eighe!' quod Elde and Holynesse bothe,
'That wit shal torne to wrecchednesse for wil to have his likyng!'
Coveitise of Eighes conforted me anoon after
And folwed me fourty wynter and a fifte moore,
That of Dowel ne Dobet no deyntee me thoughte.
I hadde no likyng, leve me, [o]f the leste of hem ought to knowe.
Coveitise of Eighes com ofter in mynde
Than Dowel or Dobet among my dedes alle.
Coveitise of Eighes conforted me ofte,
And seide, ' Have no conscience how thow come to goode.
Go confesse thee to som frere and shewe hym thi synnes.
For whiles Fortune is thi frend freres wol thee lovye,
And fe[stn]e thee in hir fraternitee and for thee biseke
To hir Priour Provincial a pardon for to have,
And preien for thee pol by pol if thow be pecuniosus.
Pena pecuniaria non sufficit pro spiritualibus delictis.
By wissynge of this wenche I dide, hir wordes were so swete,
Til I foryat youthe and yarn into elde.
And thanne was Fortune my foo, for al hir faire biheste,
And poverte pursued me and putte me lowe.
And tho fond I the frere afered and flittynge bothe
Ayeins oure firste forward, for I seide I nolde

Be buried at hire hous but at my parisshe chirche
(For I herde ones how Conscience it tolde
That there a man were cristned, by kynde he sholde be buryed).
And for I seide thus to freres, a fool thei me helden,
And loved me the lasse for my lele speche.
Ac yet I cryde on my confessour that [so konnyng heeld hymself].
'By my feith, frere!' quod I, ' ye faren lik thise woweris
That wedde none widwes but for to welden hir goodes.
Right so, by the roode, roughte ye nevere '
Where my body were buryed, by so ye hadde my silver!
Ich have muche merveille of yow, and so hath many another,
Whi youre covent coveiteth to confesse and to burye
Rather than to baptize barnes that ben catecumelynges.
Baptizynge and buryinge bothe beth ful nedefulle;
Ac muche moore meritorie me thynketh it is to baptize; -
For a baptized man may, as maistres telleth, .
Thorugh contricion come to the heighe hevene -
Sola contricio delet peccatum -
Ac a barn withouten bapteme may noght so be saved -
Nisi quis renatus fuerit.
Loke, ye lettred men, wheither I lye or do noght.'
And Lewte tho lo[ugh] on me, for I loured after.
'Wherfore lourestow?' quod Lewtee and loked on me harde.
'If I dorste [amonges men,' quod I], 'this metels avowe!'
' Yis, by Peter and by Poul!' quod he, ' and take hem bothe to witnesse
Non oderis fratres secrete in corde tuo set publice argue illos.'
'They wole aleggen also,' quod I, ' and by the Gospel preven
Nolite iudicure quemquam.
'And wherof serveth lawe,' quod Lewtee, if no lif undertoke it -
Falsnesse ne faiterie? For somwhat the Apostle seide
Non oderis fratrem.
And in the Sauter also seith David the prophete
Existimasti inique quod ero tui similis &c.
It is licitum for lewed men to [l]egge the sothe
If hem liketh and lest - ech a lawe it graunteth'.
Except persons and preestes and prelates of Holy Chirche
It falleth noght for that folk no tales to telle -
Though the tale were trewe - and it touched synne.
'Thyng that al the world woot, wherfore sholdestow spare
To reden it in retorik to arate dedly synne?
Ac be neveremoore the firste the defaute to blame;
Though thow se yvel, seye it noght first - be sory it nere amended.
No thyng that is pryve, publice thow it nevere;-
Neither for love laude it noght, ne lakke it For envye
Parum lauda; vitupera parcius.'
' He seith sooth,' quod Scripture tho, and skipte an heigh and preched;
Ac the matere that she meved, if lewed men it knewe,
The lasse, as I leve, lovyen thei wolde
The bileve o[f Oure] Lord that lettred men techeth.
This was hir teme and hir text - I took ful good hede
'Multi to a mangerie and to the mete were sompned;
And whan the peple was plener comen, the porter unpynned the yate
And plukked in Pauci pryveliche and leet the remenaunt go rome.'
Al for tene of hir text trembled myn herte,
And in a weer gan I wexe, and with myself to dispute
Wheither I were chose or noght chose; on Holy Chirche I thoughte,

That underfeng me atte font for oon of Goddes chosene.
For Crist cleped us alle, come if we wolde -
Sarsens and scismatikes, and so he dide the Jewes
O vos omnes sicientes, venite &c;
And bad hem souke for synne sa[l]ve at his breste.
And drynke boote for bale, brouke it whoso myghte.
'Thanne may alle Cristene come,' quod I,-and cleyme there entree
By the blood that he boughte us with and thorugh bapteme after
Qui crediderit et baptizatus fuerit &c.
For though a Cristen man coveited his Cristendom to reneye,
Rightfully to reneye no reson it wolde.
' For may no cherl chartre make, ne his c[h]atel selle
Withouten leve of his lord - no lawe wol it graunte.
Ac he may renne in arerage and rome fro home,
And as a reneyed caytif recchelesly aboute.
Ac Reson shal rekene with hym and rebuken hym at the laste,
And Conscience acounte with hym and casten hym in arerage,
And putten hym after in prison in purgatorie to brenne,
For his arerages rewarden hym there right to the day of dome,
But if Contricion wol come and crye by his lyve
Mercy for hise mysdedes with mouthe or with herte.'
' That is sooth,' seide Scripture; ' may no synne lette
Mercy al to amende, and mekenesse hir folwe;
For thei beth, as oure bokes telleth, above Goddes werkes:-
Misericordia eius super omnia opera eius.'
'Ye, baw for bokes!' quod oon was broken out ofhelle.
' I Troianus, a trewe knyght, take witnesse at a pope
How I was ded and dampned to dwellen in pyne '

For an uncristene creature; clerkes wite the sothe -
That al the clergie under Crist ne myghte me cracche fro helle
But oonliche love and leautee and my laweful domes.
'Gregorie wiste this wel, and wilned to my soule
Savacion for soothnesse that he seigh in my werkes.
And after that he wepte and wilned me were graunted grace,
Withouten any bede biddyng his boone was underfongen,
And I saved, as ye may see, withouten syngynge of masses,
By love and by lernyng of my lyvynge in truthe,
Broughte me fro bitter peyne ther no biddyng myghte
' Lo! ye lordes, what leautee dide by an Emperour of Home
That was an uncristene creature, as clerkes fyndeth in bokes.
Nought thorugh preiere of a pope but for his pure truthe
Was that Sarsen saved, as Seint Gregorie bereth witnesse.
Wel oughte ye lordes that lawes kepe this lesson to have in mynde,
And on Troianus truthe to thenke; and do truthe to the peple.
'This matere is merk for many of yow - ac, men of Holy Chirche,
The Legend[a] Sanctorum yow lereth more largere than I yow telle.
Ac thus leel love and lyvyng in truthe
Pulte out of pyne a paynym of Rome.
Yblissed be truthe that so brak helle yates
And saved the Sarsyn from Sathanas and his power,
Ther no clergie ne kouthe, ne konnyng of lawes!
Love and leautee is a lell science,
For that is the book blissed of blisse and of joye
God wroughte it and wroot it with his owene fynger
And took it to Moises upon the mount, alle men to lere.
'Lawe withouten love,' quod Troianus, 'ley ther a bene -
Or any science under sonne, the seven arts and alle!

- But thei ben lerned for Oure Lordes love, lost is al the tyme,
For no cause to cacche silver therby, ne to be called a maister,
But al for love of Oure Lord and the bet to love the peple.
'For Seint Johan seide it, and sothe arn hise wordes
Qui non diligit manet in morte.
Whoso loveth noght, leve me, he lyveth in deeth deyinge;
And that alle manere men, enemyes and frendes,
Love hir eyther oother, and lene hem as hemselve.
Whoso leneth noght, he loveth noght, Oure Lord woot the sothe
And comaundeth ech creature to conformen hym to lovye -
His neighebour as hymselve and hise enemyes after.
For hem that haten us is oure merite to lovye,
And sovereynly povere peple to plese - hir preieres maye us helpe.
For oure joy and oure [ju]ele, Jesu Crist of hevene,
In a povere mannes apparaille pursueth us evere,
And loketh on us in hir liknesse and that with lovely chere,
To knowen us by oure kynde herte and castynge of oure eighen,
Wheither we love the lordes here bifore the Lord of blis
And exciteth us by the Evangelie that whan we maken festes,
We sholde noght clepe oure kyn therto, ne none kynnes riche
Cum facitis conviva, nolite invitare amicos.
''Ac calleth the carefulle therto, the croked and the povere;
For youre frendes wol feden yow, and founde yow to quyte
Youre festynge and youre faire yifte - ech frend quyteth so oother.
Ac for the povere I shal paie, and pure wel quyte hir travaille
That yyveth hem mete or moneie and loveth hem for my sake.'

'Almighty God myghte ha[ve] maad riche alle men, if he wolde,
Ac for the beste ben som riche and some beggeres and povere.
For alle arc we Cristes creatures, and of his cofres riche,
And bretheren as of oo blood, as wel beggeres as erles.
For at Calvarie of Cristes blood Cristendom gan sprynge,
And blody bretheren we bicome there, of o body ywonne,
As quasi modo geniti gentil men echone -
No beggere ne boye amonges us but if it synne made.
Qui facit peccatum servus est peccati.
In the olde lawe, as the lettre telleth, 'mennes sones'' men called us,
Of Adames issue and Eve, ay til God-Man deide;
And after his resurexcion Redemptor was his name.
And we hise bretheren thorugh hym ybought, bothe riche and povere.
Forthi love we as leve children shal, and ech man laughe of oother,
And of that ech man may forbere, amende there it neaeth,
And every man helpe oother - for hennes shul we alle
Alter alterius onera portate.
And be we noght unkynde of oure catel, ne of oure konnyng neither,
For woot no man how neigh it is to ben ynome fro bothe.
Forthi lakke no lif oother, though he moore Latyn knowe,
Ne undernyme noght foule, for is noon withoute defaute.
For whatevere clerkes carpe of Cristendom or ellis,
Crist to a commune womman seide in commune at a feste
That Fides sua sholde saven hire and salven hire of synnes.
'Thanne is bileve a lele help, above logyk or lawe.
Of logyk ne of lawe in Legendo Sanctorum
Is litel alowaunce maad, but if bileve hem helpe;
For it is overlonge er logyk any lesson assoille,
And lawe is looth to lovye but if he lacche silver.
Bothe logyk and lawe, that loveth noght to lye,
I conseille alle Cristene, clyve noght theron to soore,
For some wordes I fynde writen, were of Feithes techyng,
That saved synful men, as Seint Johan bereth witnesse
Eadem mensura qua mensi fueritis remecietur vobis.
Forthi lerne we the lawe of love as Oure Lord taughte;
And as Seint Gregorie seide, for mannes soule helthe,
Melius est scrutari scelera nostra quam naturas rerum.
'Why I meve this matere is moost for the povere;
For in hir liknesse Oure Lord ofte hath ben yknowe.
Witnesse in the Pask wyke whan he yede to Emaus -
Cleophas ne knew hym noght, that he Crist were,
For his povere apparaille and pilgrymes wedes,
Til he blessede and brak the breed that thei eten.
So bi hise werkes thei wisten that he was Jesus,
Ac by clothyng thei knewe hym noght, ne by carpynge of tonge.
And al was ensample, for sooth, to us synfulle here,
That we sholde be lowe and loveliche of speche,
And apparaille us noght over proudly - for pilgrymes are we alle.
And in the apparaille of a povere man and pilgrymes liknesse
Many tyme God hath ben met among nedy peple,
Ther nevere segge hym seigh in secte of the riche.
'Seint Johan and othere seintes were seyen in poore clothyng,
And as povere pilgrymes preyed mennes goodes.
Jesu Crist on a Jewes doghter lightegentil womman though she were,
Was a pure povere maide and to a povere man ywedded.
'Martha on Marie Maudelayne an huge pleynt she made,

And to Oure Saveour self seide thise wordes
Domine, non est tibi cure quod soror mea reliquit me solam ministrare ?
And hastily God answerde, and eitheres wille ful [wel lo]wed,
Bothe Marthaes and Maries, as Mathew bereth witnesse;
Ac poverte God putte bifore, and preised it the bettre
Maria optimam partem elegit, que non auferetur ab ea.
'And alle the wise that evere were, by aught I kan aspye,
Preisen poverte for best Iif. if Facience it folwe,
And bothe bettre and blesseder by many fold than Richesse.
Although it be sour to suffre, ther cometh swete after;
As on a walnote - withoute is a bitter barke,
And after that bitter bark, be the shelle aweye,
is a kernel of confort kynde to restore.
So is after poverte or penaunce paciently ytake,
Maketh a man to have mynde in God and a gret wille
To wepe and to wel bidde, wherof wexeth mercy,
Of which Crist is a kernell to conforte the soule.
And wel sikerer he slepeth, the segge that is povere,
And lasse he dredeth deeth and in derke to ben yrobbed
Than he that is right riche - Reson bereth witnesse
Pauper ego ludo dum tu dives meditaris.
'Although Salomon seide, as folk seeth in the Bible,
Divicias nec paupertates &c,
Wiser than Salomon was bereth witnesse and taughte
That parfit poverte was no possession to have,
And lif moost likynge to God, as Luc bereth witnesse
Si vis perfectus esse, vade et vende &c -

And is to mene to men that on this moolde lyven,
Whoso wole he pure parfit moot possession forsake.
Or selle it, as seith the Book. and the silver dele
To beggeris that goon and begge and bidden good for Goddes love.
For failed nevere man mete that myghtful God serveth,
As David seith in the Sauter; to swiche that ben in wille
To serve God goodliche, ne greveth hym no penaunce -
Nichil inpossibile volenti -
Ne lakketh nevere liflode, lynnen ne wollen
*Iuquirentes autem Dominum non minuentur omni bono.
'If preestes weren wise, thei wolde no silver take
For masses ne for matyns, noght hir mete of usureres,
Ne neither kirtel ne cote, theigh thei for cold sholde deye,
And thei hir devoir dide, as David seith in the Sauter
Iudica me, Deus, et discerne causam meam.
'Spera in Deo speketh of preestes that have no spendyng silver
That if thei travaille truweliche and truste in God almyghty,
Hem sholde lakke no liflode, neyther lynnen ne wollen.
And the title that ye take ordres by telleth ye ben avaunced;
Thanne nedeth yow noght to [nyme] silver for masses that ye syngen.
For he that took yow youre title sholde take yow youre wages,
Or the bisshop that blessed yow, if that ye ben worthi.
'For made nevere kyng no knyght but he hadde catel to spende
As bifel for a knyght, or foond hym for his strengthe.
It is a careful knyght, and of a caytif kynges makyng,
That hath no lond ne lynage riche ne good loos of hise handes.
The same I segge for sothe by alle swiche preestes
That han neither konnynge ne kyn, but a crowne one
And a title, a tale of noght, to his liflode at meschief.

He hath moore bileve, as I leve, to lacche thorugh his croune
Cure than for konnynge or 'knowen for clene of berynge.'
I Have wonder for why and wherfore the bisshop
Maketh swiche preestes, that lewed men bitrayen !
'A chartre is chalangeable bifore a chief justice
If fals Latyn be in that lettre, the lawe it impugneth,
Or peynted parentrelynarie, parcelles overskipped.
The gome that gloseth so chartres for a goky is holden.
'So is it a goky, by God! that in his gospel failleth
Or in masse or in matyns maketh any defaute
Qui offendit in uno, in omnibus est reus.
And also in the Sauter seith David to overskipperis,
Psallite Deo nostro, psallite; quoniamrex terrae Deus Israel, psallite sapienter.
'The bisshop shal be blamed bifore God, as I leve,
That crouneth swiche Goddes knyghtes that konneth noght sapienter
Synge, ne psalmes rede, ne seye a masse of the day.
Ac never neither is blamelees, the bisshop ne the chapeleyn;
For hir either is endited, and that of 'Ignorancia
Non excusat episcopos nec ydiotes preestes.'
'This lokynge on lewed preestes hath doon me lepe from poverte -
The which I preise, ther pacience is, moore parfit than richesse.'
Ac muche moore in metynge thus with me gan oon dispute -
And slepynge I seigh al this; and sithen cam Kynde
And nempned me by my name, and bad me nymen hede,
And thorugh the wondres of this world wit for to take.
And en a mountaigne that Myddelerthe highte, as me tho thoughte,
I was fet forth by ensaumples to knowe,

Thorugh ech a creature, Kynde my creatour to lovye.
I seigh the sonne and the see and the sond after,
And where that briddes and beestes by hir make thei yeden,
Wilde wormes in wodes, and wonderful foweles
With fleckede fetheres and of fele colours.
Man and his make I myghte se bothe;
Pverte and plentee, both pees and werre,
Blisse and bale - bothe I seigh at ones,
And how men token Mede and Mercy refused.
Reson I seigh soothly sewen all beestes
In etynge, in drynkynge and in engendrynge of kynde.
And after cours of concepcion noon toke kepe of oother
As whan thei hadde ryde in rotey tume; anoonright therafter
Males drowen hem to males amornynge by hemselve,
And [femelles to femelles ferded and drowe].
Ther ne was cow ne cowkynde that conceyved hadde
That wolde belwe after bole, ne boor after sowe.
Both hors and houndes and alle othere beestes
Medled noght with hir makes that [mid] fole were.
Briddes I biheld that in buskes made nestes;
Hadde nevere wye wit to werche the leese.
I hadde wonder at whom and wher the pye
Lerned to legge the stikkes in which she leyeth and bredeth.
Ther nys wrighte, as I wene, sholde werche hir nest to paye;
If any mason made a molde therto, muche wonder it were.
And yet me merveilled mooremany othere briddes
Hidden and hileden hir egges ful derne
In mareys and moores for men sholde hem noght fynde,
And hidden hir egges whan thei therfro wente,
For fere of othere foweles and for wilde beestes.
And some troden hir makes and on trees bredden

And broughten forth hir briddes so al above the grounde.
And some briddes at the bile thorugh brethyng conceyved,
And some caukede; I took kepe how pecokkes bredden.
Muche merveilled me what maister thei hadde,
And who taughte hem on trees to tymbre so heighe
That neither burn ne beest may hir briddes rechen.
And sithen I loked on the see and so forth on the sterres;
Manye selkouthes I seigh, ben noght to seye nouthe.
I seigh floures in the fryth and hir faire colours,
And how among the grene gras growed so manye hewes,
And some soure and some swete - selkouth me thoughte.
Of hir kynde and hir colour to carpe it were to longe.
Ac that moost meved me and my mood chaunged -
That Reson rewarded and ruled alle beestes
Save man and his makemany tyme and ofte
No Reson hem folwede, [neither riche ne povere].
And thanne I rebukede Reson, and right til hymselven I seyde.
'I have wonder of thee, that witty art holden,
Why thow ne sewest man and his make, that no mysfeet hem folwe.'
And Reson arated me, and seide, 'Recche thee nevere
Why I suffre or noght suffre - thiself hast noght to doone.
Amende thow it if thow myght, for my tyme is to abide.
Suffraunce is a soverayn vertue, and a swift vengeaunce.
Who suffreth moore than God?' quod he; 'no gome, as I leeve.
He myghte amende in a minute while al that mysstandeth,
Ac he suffreth for som mannes goode, ad so is oure bettre.

' Holy Writ,' quod that wye, 'wisseth men to suffre
Propter Deum subiecti estote omni creature.
Frenche men and fre men affaiteth thus hire children
Bele vertue est suffraunce; mal dire est petite vengeance.
Bien dire et bien suffrir fait lui suffrant a bien venir.
Forthi I rede,' quod Reson, 'thow rule thi tonge bettre,
And er thow lakke my lif, loke if thow be to preise.
For is no creature under Crist can formen hymselven,
And if a man myghte make hymself good,
Ech a lif wolde be laklees - leeve thow non other.
Ne thow shalt fynde but fewe fayne for to here
Of here defautes foule bifore hem reherced.
'The wise and the witty wroot thus in the Bible:-
De re que te non molestat noli certare.
For be a man fair or foul. it falleth noght to lakke
The shap ne the shaft that God shoop hymselve;
For al that he wrought was wel ydo, as Holy Writ witnesseth
Et vidit Deus cuncta que fecerat, et erant valde bona.
And bad every creature in his kynde encreesse,
Al to murthe with man that moste wo tholie
In fondynge of the flessh and of the fend bothe.
For man was maad of swich a matere he may noght wel asterte
That som tyme hym bitit to folwen his kynde.
Caton acordeth therwith - Nemo sine crimine vivit!'
Tho caughte I colour anoon and comsed to ben ashamed,

And awaked therwith. Wo was me thanne
That I in metels ne myghte moore have yknowen.
And thanne seide I to myself, and [sherewe]de that tyme,
'Now I woot what Dowel is,' quod I, ' by deere God, as me thynketh!'
And as I caste up myne eighen, oon loked on me and asked
Of me, what thyng it were? ' Ywis, sire,' I seyde,
'To se muche and suffre moore, certes,' quod I, 'is Dowel.'
'Haddestow suffred,' he seide, 'slepynge tho thow were.
Thow sholdest have knowen that Clergie kan and conceyved moore thorugh Reson-
For Reson wolde have reherced thee right as Clergie seide.
Ac for thyn entremetynge here artow forsake
Philosophus esses, si tacuisses.
'Adam, whiles he spak noght, hadde paradis at wille;
Ac whan he mamelede aboute mete and entremeted to knowe
The wisedom and the wit of God, he was put fram blisse.
And right so ferde Reson bi thee - thow with thi rude spec
Lakkedest and losedest thyng that longed noght to doone.
Tho hadde he no likyng for to lere the moore.
' Pryde now and presumpcion paraventure wol thee appele,
That Clergie thi compaignye ne kepeth noght to suwe.
For shal nevere chalangynge ne chidynge chaste a man so soone
As shal shame, and shenden hym, and shape hym to amende.
For lat a dronken daffe in a dyk falle,
Lat hym ligge, loke noght on hym til hym liste aryse.
For though Reson rebuked hym thanne, reccheth he nevere;
Of Clergie ne of his counseil he counteth noght a risshe.
[To blame] or for to bete hym thanne, it were but pure synne.

Ac whan nede nymeth hym up, for doute leste he [ne] sterve,
And shame shrapeth hise clothes and hise shynes wassheth,
Thanne woot the dronken daffe wherfore he is to blame.'
'Ye siggen sooth, by my soule,' quod I, 'lch have yseyen it ofte.
Ther smyt no thyng so smerte, ne smelleth so foule
As shame, there he sheweth hym - for ech man shonyeth his felaweshipe.
Why ye wisse me thus,' quod I, 'was for I rebuked Reson.'
'Certes,' quod he, 'that is sooth,' and shoop hym for to wal n.
And I aroos up right with that and [raughte] hym after,
And preyde hym [if his wille were, he wolde] telle me his name.

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