The Book of the Craft of Dying (Ars moriendi) and other early English tracts

The first is that thou shalt say: Blessed Lord, I knowledge that I have sinned grievously against Thy goodness thus and thus—rehearsing thy sins,—and I am displeased therewith, by reason of the which I do penance and will do ; for I know well that I have grieved the merciful Lord and broken Thy commandments, in the which Thou only ought to be worshipped. The second, say this: Good Lord, I have a good purpose and desire with Thy help to be right ware hereafter that I fall not into sin, and I entend to flee the occasions after the possibility of my power. The third is this: Gracious Lord, I have good will to make an whole confession of all my sins, when place and time convenient may be had, according to Thy commandments and all holy church. These three verities or truths whosoever TO THE HEALTH OF MAN’S SOUL 1o1 sayeth with his heart unfeigningly, in what place that ever he be, he may be sure that he is in the state of grace and salvation, and that he shall have everlasting life, though all he had done all the sins of the world. And if he deceased without any other confession for lack of a priest, as sleeping, or sudden death, he should be saved suffering and sore hard pain in purgatory. Wherefore it is good counsel that every Christian man once or twice on the day, early or late, or else at least on holy days, examine his consclence and remember if that he may with all his heart unfeigningly say these 11] truths.

And if he can so do he may be sure that he is in the state of grace ; and if he may not, but is in will to sin again, and to have his delectation with deed, and will not flee the occasions of mortal sins, and so, drowned in sin, will not arise, such one may be certain that the Pope may not assoil him. Not for thy good it is that such one use much prayer and give alms, and (to) do other good deeds after their power, that God the rather may lighten their hearts and the sooner turn to goodness. AMEN.

Tuts tract of Caxton’s was found in the middle of a volume of black letter tracts in the Bodleian Library, and Mr Blades avers that ‘‘ no other copy in any language, in print or manuscript, appears to be known.”1 It has no date, printer’s name, or place, but it is in Caxton’s No, 6 type, with a few lines in the No, 1 type of Wynkyn de Worde, who was Caxton’s workman and successor, We may therefore infer that it was one of the last books printed by Caxton, or one of the first printed by de Worde. In either case it was probably issued from Caxton’s House at Westminster, in 1491, the year of his death. Mr Nicholson the late librarian of Bodley’s Library says ‘‘it does not answer to any of the three printed Latin treatises known as Ars Moriendi which the Bodleian possesses,” but that ‘¢ the heading of the treatise suggests that it was a translation of a work already known by a particular name; the name given is in Latin; and occasional turns of expression . suggest a Latin original for parts at least.” 2 I think it will be evident to anyone who reads these two tracts of Caxton’s, after reading the longer version of The Craft of Dying, that Mr Nicholson was right about the Latin original, and that the latter must have been the Speculum or Tractatus de arte Moriendi ; and also that this particular tract appears to be a further abridgment of Caxton’s own already abridged version,

Only those parts of the Tract which have any reference to death are given here. The last pages contain: A singular prayer to be said at the Feast of the Dedication of any church, or at any other time; The twelve degrees of Humility ; The seven degrees of Obedience; The seven degrees of Patience; and The fifteen degrees of Charity. 1 Biography and Typography of William Caxton (1582), p. 3593 but see appendix, p. 170. 2 See Introductory Note to the facsimile issued by E. W. B. Nicholson, M.A., p. 5. i ¢ ) 1* i @ r = 2 a 2 i ine \ : { H 1 J - oa geal i aes yd il ‘ wits a" pF F May ie 7. Ny ae ; esa) \ , hang “ ” ie iti i - Om | a ti ov, 1 Me nev) +l) i MG eae Re oat: sete vg An: ae a ‘. Her sHoweTH THE Firru CHAPTER OF A TREATISE CALLED Orozocium SAPIENCIE IN MANNER OF A DIALOGUE: AND TREATETH HOW WE_ SHALL LEARN TO DIE HOW THE DISCIPLE OF EVERLASTING WISDOM SHALL CON! LEARN TO DIE FOR THE LOVE OF JEsuU Since it is that death nought to man, but rather from him, taketh, and priveth him of that he hath, whereof profiteth this doctrine of death? Say me it seemeth wonderful, and therefore teach me heavenly master.

Thou shalt understand that it is a science most profitable, and passing all other sciences, for to con ? die. For a man to know that he shall die, that is common to all men; as much as thefe is no man that may ever live or he hath hope or trust thereof ; but thou shalt find full few that have this cunning to con to die. For that is a sovereign gift of God ; sothly for a man to con to die is for to have his heart and his soul at all times upward to those things that be above ; that is to say that what time death cometh 1 be able to. 2 learn to. 105 it find him ready, so that he receive it gladly, without any withdrawing ; right as he that bideth the desired coming of his well-beloved fellow. But alas, for sorrow thou shalt find among some religious, as well as in vain seculars, full many that hate so much the death that unneth! they will have it in mind, or hear speak thereof; for they would not go from this world. And the cause is for they learn not to con die. For they spend much of their time in vain speaking, playings, and in vain occupations and curiosities ; and other such vain things. And therefore what time death cometh suddenly, for as much as he findeth them unready, he draweth out of the body the wretched soul and leadeth it to hell ; as he would oftentimes have done to thee, had not the great mercy of God withstood him.

Wherefore leave you vain things to them that be vain, and give good intent to my doctrine; the which shall profit thee more than choice gold, and than the books of all the philosophers that have been. And [that] this doctrine of me may more fervently move thee, and that it be alway dwelling and fixed in thy mind, (and) therefore under a fellowable ensample, I shall give thee the mystery of this doctrine; the which shall profit thee greatly to the beginning of ghostly health, and to a stable fundament of all virtues. See now therefore the likeness of a man dying and therewith speaking with thee. And then the disciple hearing this began to gather all his wits from outward things, and in himself busily to consider and behold that likeness set before him ; for then there appeared before him the likeness of a fair young man, the which was suddenly overcome with death in hasty time for to die, and had not disposed for the health of his soul before: the which with a careful! voice cried, and said: CIRCUMDEDERUNT ME GENITUS MORTIS: DOLORES Ps. xvii. 5. INFERNI CIRCUMDEDERUNT ME. ‘That is: the waymenting ® of death hath umbelapped me,? and the sorrows of hell have environed me.

Alas, my God Everlasting, whereto was I born into this world, and why, after that I was born, had I not perished anon? For the beginning of my life was weeping and sorrow, and now the end and the passing is with great care and mourning. O death how bitter is thy mind* to a liking heart, and nourished up in delights! O how little trowed I that I should so soon die! But now thou, wretched death, suddenly lying in wait as a thief, hast fallen upon me. Now for sorrow, wringing mine hands, I yield out my groaning and yelling, desiring to flee death. But there is no place to flee from it. I look on every side and I find no counsellor nor comforter ; for death is utterly fixed and set in me, and therefore it may not be changed. I hear that horrible voice of death saying to me in this manner: ‘Thou art the son of death; neither riches, nor reason, nor kinsmen, nor friends, may deliver thee from my 1 sorrowful. 2 i.e, sighing, lamenting, 3 enwrapped, 4 i.e, memory, hand ; for thy end is come, and it is deemed, and therefore it must be done.”

O my God shall I now needs die? May not this sentence be changed? Shall I now so soon go from this world? O the great cruelty of death. Spare, I pray thee, to the youth, spare to the age that is not yet fully ripe. Do not so cruelly with me. Withdraw me not so unpurveyed? from the light of life. The Disciple, hearing these words, turned to him and said : Friend thy words seem to me not savouring of discipline. Wot thou not that the doom of death is given to all men, for it taketh no person afore other and it spareth no man; and it hath no mercy neither of young nor old. It slayeth as well the rich as the poor; and sooth it is that right many, before the perfect fulfilling of their years, be drawn away from this life. "Trowest thou that death should have shared thee alone? Nay, for the prophets be dead. Tue Lixness, on Imace oF Deatu, ANSWERED AND SAID Soothly, he said, thou art an heavy comforter for my words sound not to wisdom, but rather they be like to fools ; the which have lived evil unto their death, and have wrought those things that be worthy

death, and yet they dread not death when it nigheth them. They be blind, and like to unreason- able beasts that see not, before their last end, nor that that is to come after death. And therefore [ weep not all for sorrowing of the doom of death, but I weep for the harms of undisposed death ; I weep not for I shall pass hence, but I am sorry for the harms of those days that be passed, the which unprofitably dispendeth without any fruit. Erravimus a VIA VERITATIS ET JUSTITIEZ LUMEN NON LUXIT NOBIS, etc. : Ja libro Alas, how have I lived. I have erred from the way csr of soothfastness, and the light of righteousness hath , net ¢s not shined into me, nor the truth of understanding was not received in my soul. Alas what profiteth to me pride, or the boast of riches ; what hath that holpen me? All those be passed as shadows and as the mind! of gests? of one day passing forth. And therefore is now my word and my speech in bitterness to my soul, and my words full of sorrow, and mine eyes deceived. O why had not I been ware in my youth of this that falleth me in my last days, when I was clothed with strength and beauty, and had many years before me to come; that I might have known the evils that have suddenly fallen upon me in this hour.

I took no force? to the worthiness of time, but freely [have] given me to lost and to wretched life, and spent my days all in vanities. And therefore, right as fishes be caught with the hook, and as birds 1 je. memory. 2 deeds or actions. 3 i.e. gave no heed to, be taken with the grin,! so am I taken with cruel death that hath come upon me suddenly ; and my time of life is passed and slidden away, and may not be cleped again? of no man. ‘There was none hour so short but therein I might have gotten ghostly winnings that pass in value all earthly goods withouten comparison. Alas, I wretched, why have I dispended so many gracious days in most vain and long speaking, and so little force have taken ot myself ! O the unspeakable sorrow of mine heart! Why have I so given me to vanities, and why in all my life learned I not to die! Wherefore all ye that be here and see my wretchedness, ye that be jocund in the flower of youth, and have yet time able to live, behold me and take heed of my mischieves? and sorrows, and eschew * your harm by my peril. Spend ye in God the flower of your youth, and occupy ye the time that is given you in holy works ; lest that if ye do like to me, ye suffer the pains that I suffer.

O everlasting God, to Thee I knowledge, complaining the great wretchedness that I feel of the wanton youth in which I hated words of blaming for my trespasses. I would not obey to him that taught me, and turned away the ear from them that would goodly counsel me. And I hated discipline, and mine heart would not assent to blaming. And therefore now am I fallen into a deep pit, and am caught with the grin of death. It had been better to me if 1 snare. 2 t.e, re-called, 3 distresses or needs, 4 avoid, confess, I had never been born, or else that I had perished in my mother’s womb, than I had so unprofitably spent the time that was granted to me to do penance, and misused it so wretchedly in pride. Lo, we all die: as water falleth down into the earth, and turneth not again. And God will not that man’s soul perish, but withdraweth from him, that he be not fully lost that is of himself abject. Wherefore hear now my counsel. Repent ye of all thine offences, and do penance for thy misdeeds that be passed, and turn ye to thy Lord God by good deeds. For He is full benign and merciful : and if it so be that the end be good, it sufficeth to heal of soul.

Tue ImMace or DEATH ANSWERED What word is this that thou speakest? Shall I turn me and do penance? Seest thou not the anguish of death that overlieth me? Lo, 1 am so greatly feared with the dread and horror of death, and so bounden with the bonds of death, that I may not see nor know what I shall do. But right as the partridge constrained under the claws and nails of the hawk is half dead for dread, right so all vice? is gone from me ; thinking not else but how I might in any wise escape this peril of death, the which nevertheless I may not escape. O that blessed penance and turning from sin 1 Douce 114 reads § witte.’ be-times, for that is [the] sicker way. Forsooth he that hath late turned him and giveth him to penance, he shall be in doubt and uncertain, for he wot not whether his penance be true or feigned. Woe to me that hath so long suffered for to amend my life. Alas I have too long tarried for to get me heal. Lo all my days be passed and lost, and wretchedly been perished and gone so negligently that I wot not whether I have spent one day of them all in the will of God; and the exercises of all virtues not done so worthily and so perfectly as peraventure I might and should have done, or else if I ever did to my Maker so pleasant service and acceptable as mine estate asketh.

Alas, for sorrow thus it is, wherefore all mine inward affections [have} been sore wounded. O God everlasting, how shameful shall I stand at the doom before Thee and all "Thy saints, when I shall be compelled to give answer and reason of all that I have done and let undone. And what shall I say hereto, but at next? is my tribulation, then [when] I pass forth from this world. ‘Take now heed of me I pray you busily. Lo, in this hour I would have more joy of a little short prayer, as of an Ave Maria, said devoutly of me, than a thousand pounds of silver or gold.

O my God, how many goods have I negligently lost. Soothly now know I that as [to] the greatness of heavenly needs, it should more have availed me a busy keeping of mine heart, and all my wits with cleanness of heart, than that I lost, or by inordinate 1j,e, the nearest or first thing. affection defouled and defected, that any other man thirty years had made him by prostrations, for to get me reward of God here or in bliss. O ye all that see my wretchedness, have compassion on me, and have mercy on yourself; and while your strength suffices and have time, help and gather to heavenly barns heavenly treasures, the which may receive you into everlasting tabernacles, what time that ye fail; and that ye be not left void in such an hour that is to come to you, as ye see me void now and of all goods dispoiled. My loved friend I see well that thy sorrow is full great, and therefore I have compassion of thee with all mine heart ; adjuring thee by God Almighty that thou give me counsel whereby that I may be taught, that I fall not in such peril of undisposed death.

HereETOo saiD THE IMaGE oF DeaTH The counsel of sovereign prudence and most providence standeth in this point, that thou dispose thee, while thou art whole and strong, by true contrition and clean and whole confession, and by due satisfaction ; and all wicked and noyous things, that should withdraw or let thee from everlasting health, that thou cast away from thee ; and that thou keep thee so in all times as [though] thou should pass out of this world, this day, or to-morrow, or at 17,e. made defective or dishonoured. the uttermost within this sen’night. Put? in thine heart as though thy soul were in purgatory and had in penance for thy trespass ten years in the furnace of the burning fire, and only this year is granted thee for thine help ; and so behold often sithes thy soul among the burning coals, crying : “O Thou best beloved of all Friends, help Thy wretched soul! Have mind on me, that am now in so hard prison. Have mercy on me that stand? all desolate, and suffer me no longer to be tormented in this dark prison. For I am forsaken of this world. ‘There is none that showeth me kindness, or that would put to [a] hand to help me, needy. All men seek their own profit and have forsaken me, and left me in this painful burning flame and desolate.”

Soothly this doctrine of thine were most profitable, whoso hath it by experience as thou hast. But though it so be, that thy words be seen full stirring and biting, nevertheless they profit little as to many folk, for they turn away their face that they will not see unto their end. ‘Their eyes see not, nor their ears hear not. ‘They weened to live long, and that deceiveth them ; and for they dread not undisposed * death, therefore they take no keep of seeing to-fore the harms thereof, what time that the messenger of death cometh ;—that is to say hard and great sickness. 1 j,e. consider or ponder, 2 j,e, remain, or am. 37.e, unprepared, ‘Then come friends and fellows to the sick man for to visit him and comfort him. And then all proffer and behote? good things; and that him need not to dread the death, and that there is no peril thereof, and that it is but a runniug of humours unkindly, or stopping of the sinews or the veins, that shall soon pass over. _ Thus the friends of (the) bodies be enemies to (the) souls. For what time the sickness continually increaseth, and he that is sick trusteth ever of amendment, at the last suddenly he falleth and without fruit of heal yieldeth up the wretched soul ; right so these that hear thy words—the which beleven ? all together to man’s prudence and worldly wisdom— they cast behind their backs thy words, and will not obey (to) thy healthful counsel.

Tue Imace oF Deartu saip Therefore what time they be taken with the grin of death, when there falleth upon them suddenly tribulation and anguish, they shall cry and not be heard ; forasmuch as they had Wisdom in hate, and despised to hear my counsel. And right as now full few be found that be compunctious through my words for to amend them and turn their life into better, so forsooth—for the malice of the fiend in this time, and default of ghostly fervour, and the wickedness of the world, now in his eld,? letteth him—so that there be but few so perfectly disposed 4 to death: the which for great abstraction from the 1 promise, 2 i.e, trust, 3 old age. 4 prepared, world and devotion of heart, coveting to die for the desire of everlasting life, and within all his inward affection desiring to be with Christ ;—but rather the contrary. And for the most part of people,—they be suddenly with bitter death overcome that they be found at that time all undisposed in manner ; as I am now overcome. And if thou wilt know the cause of so great and so common a peril, lo, it is the inordinate desire of worship! and the superfluous care of the body. Earthly love, and too much busyness about worldly living, blinds many hearts of the commonalty, and brings them at the last to these mischieves. But soothly if thou, with few, desirest to be saved from the peril of undisposed death hear my counsel, and oft sithes set before thine eyes this that thou seest now in my sorrowful person, and busily bring it to thy mind ;

and thou shalt find soon that my doctrine is to thee most profitable. For thou hast so [much] profit thereby that, not only thou shalt not dread to die, but also (the) death—that is to all living men dreadful,—thou shalt abide and receive with desire of thine heart, in that it is the end of travail and the beginning of the felicity of everlasting joy. This thing look thou do: that thou every day bring me inwardly to thy mind, and busily take tent? to my words, and sadly? write them in thy heart. Of the sorrows and anguish that thou seest in me take heed, and think upon those things that be to come in hasty 4

13.e. honour. 2 care or heed, 3 constantly. 4 7,e, sudden. time upon thee. Have mind of my doom, for such shall be thy doom. O how blessed art thou, Arsenix, that ever had this hour of death before thine eyes! And so blessed is he, the which wot what time his Lord cometh and knocketh on the gate, and findeth him ready to let Him in. For by what manner of death he be overlaid, he shall be purged and brought to the sight of Almighty God; and, in the passing of his spirit, it shall be received into the blessed palace of everlasting bliss. But woe is me, wretched! Where trowest thou shalt abide this night my spirit? Who shall receive my wretched soul, and where shall it be harboured at night in that unknown country? Oh how desolate thou shalt be, my soul, and abject, passing all other souls! ‘Therefore, having compassion on myself among these bitter words, I shed out tears as the river. But what helpeth it to weep or to multiply many bitter words? It is concluded and may not be changed. O my God, now I make an end of my words. I may no longer make sorrow, for lo, now is the hour come that will take me from the earth. Woe is me now! I see and know that I may no longer live, and that death is at next.t For lo, the hands unwieldy begin to rancle,? the face to pale, the sight to deceive, and the eyes to go in. The light of the world I shall no more see, and the estate of another world, before the: eyes of my soul, in my mind, I

1j,¢. directly at hand, O,E,D. 2 fester. begin to hold. O my God, how dreadful a sight is this! Lo, the cruel beasts and the horrible faces of devils, and black forshapen things withouten number have environed me, a-spying and abiding my wretched soul—that shall in haste pass out—if peradventure it shall be taken to them for to be tormented, as for her bote.? O thou most righteous Doomsman, how strait and hard be thy dooms ; charging # and hard deeming me, wretched, in those things the which few folk charge or dread, forasmuch as they seem small and little. O the dreadful sight of the righteous Justice, that is now present to me by dread, and suddenly to come in deed. Lo, (the) death, swift perishing * the members, is come, that witnesseth the kind 4 of the flesh that perisheth and overcometh the spirit. Now farewell, fellows and friends most dear: for now in my passing I cast the eyes of my mind into purgatory, whither that I shall now be led, and out thereof I shall not pass till I have yielded the last farthing of my debt for sin. ‘There I behold with the eye of mine heart wretchedness and sorrow, and manifold pain and tormenting. Alas, me wretched ! There I see-—-among other pains that longen to that place—rising up flames of fire, and the souls of wretched folk cast therein ; up and down, to and fro, that run as sparks of fire in midst of that burning fire: right as in a great town, all one fire. And in the fire and in the smoke the sparks be borne up and

1 remedy. 2 accusing. 3 7,e, causing to perish, destroying. 4 nature. down. So the souls, waymenting for sorrow of their pains, cry everyone and say these words: MisgREMINI MEI, MISEREMINI MEI, SALTUM vos, ETC. Have mercy on me, have mercy on me, at the last, ye that be my friends. Where is now the help of my friends? Where be now the good behests of our kinsmen and others; by whose inordinate affection we took no force} of ourselves, and so increased we this pain to ourselves. Alas, why have we done so? Lo the least pain of this purgatory that we now feel passeth all manner of jewesses # of that temporal world ; the bitterness of pain that we now feel in one hour, seemeth as great as all the sorrows of the passing world in an hundred years. But passing ® all other torments and pains, it grieveth me most the absence of that blessed Face of God. These words that I have here now said in my last passing I leave to thee as a mind: and so passing I die. At this vision the disciple made great sorrow, and for dread all his bones quaked. And then turning him to God he said :

Where is everlasting Wisdom? Now Lord hast Thou forsaken me, Thy servant. Thou wouldest teach me wisdom enough, but I am almost brought to the death. O my God, how much bindeth me the presence of death that I have seen! Now the 1 j,e. heed. 2 je. extortioners, 37,e, surpassing, Image of Death hath so overlaid all my mind that unnethes ! wot I whether I have seen the Image of Death or not; for I am so greatly astonied that unnethes wot I whether this that I have seen be so in deed, or in likeness. O Lord of Lords, dreadful and merciful, I thank Thee with all mine heart of Thy special grace, and I behote? amendment, for I am made afeared with passing great dread. Ah forsooth! I never perceived in my life the perils of undisposed death so openly as I have now in this hour. I believe for certain that this dreadful sight shall avail to my soul for ever. For certain now, I know, that we have not here none everlasting city, and therefore to the unchangeable state of the soul that is to come, I will dispose me with all my might. And I purpose me to learn to die. And I hope by God’s grace to amend my life withouten any withdrawing or differing ;? for sithen I am made so sore afeared so only to the mind, what should be to me the presence thereof? Wherefore now do away for me the softness of bedding, and the preciosity of clothing, and the sloth of sleep, and all that letteth me from my Lord Jesu Christ.

O Thou Holy and merciful Saviour put * me not to bitter death. Lo, I falling down before Thee, with weeping tears ask of Thee that Thou punish me here at Thy will, so that there Thou receive ® not my wicked deeds into the last end; for soothly in that 1 scarcely, 2 promise. 37.e. disputing. “i.e. give. 5 z.e, admit. horrible place there is so great sorrow and pain that no tongue may suffer to tell. O how great a fool have I been unto this time, inso-much as I have so little force taken of undisposed death, and the pain of purgatory that is so great. And how great wisdom it is to have these things oft before thine eyes. But now that I am so ferdly} monished and taught, I open mine eyes and dread it greatly. These things that be said, my Son, in all times have in mind, while thou art whole, young, and mighty, and mayst amend thyself. But what time thou comest to that hour, in soothness and none otherwise may thou help thyself; then is there none other remedy but that thou commit thee to the mercy of God only ; and that thou take My passion betwixt thee and My doom, lest that thou dread My righteousness more than needeth—for so thou might fall down from thine hope. And now, forasmuch as thou art afeard with a passing dread, be of good comfort ; understanding that the dread of God is the beginning of wisdom. Seek thy books, and thou shalt find how many goods and profits the mind of death bringeth to man. Wherefore have mind of thy Creator and Eccl. xii 1. Maker in the days of thy youth, or that the powder turn again into his earth, whence he came from, and the spirit turn again to the Lord that gave it him. And bless thou God of Heaven with all thine heart,

and be kind to him that giveth thee grace to see this. For there be full few that perceive with their heart the unstableness of this time; nor [the] deceit of death, that in all times lieth in a-wait, nor the everlasting felicity of that country which is to come. Lift up your eyes and look about thee busily, and see how many there be blind in their souls, and close their eyes, that they look not unto their last end, and stop their ears, that they hear not for to be converted and healed of sin. And therefore their loss and damnation shall not long tarry, but if they amend. Also behold the company without number of them that be now lost through the mischief of undisposed death. Number the multitude of them, if thou may, and take heed how many there be the which in thy time, dwelling with thee, now be dead and passed hence from this earth. How great a multitude of brethren and fellows, and others of thy knowledge, in so few years be gone before thee—that art yet a young man and left yet on life—and they be dead. Ask of them all, and seek of everyone ; and they shall teach thee and answer to thee, weeping and moaning, saying thus: O how blessed is he that seeth before, and purveyeth for these last things; and keepeth him from sin, and doeth after thy counsel ; and in all time disposeth him to his last home.

Wherefore putting a-back all things that shall withdraw thee here-from, ordain for thine house, and make thee ready to that last way of every man, and to the hour of death ;—for in certain thou wottest not in what hour it shall come, and how nigh it is. And therefore, right as a travelling man, standing in the haven, beholdeth busily a ship that swiftly saileth toward far countries that he should go to, lest that it should overpass him he standeth still and removeth not thence till it come to him ; right so stand thou stably in virtues, and more for love and for dread, so that thy life and all thy working be dressed and set to that intent: ever principally to love and please thy Lord God, turning to His mercy so that thou have a blessed obit.1 By the which thou mayst at the last come to thy place of immortality and everlasting felicity. Amen. Tuis chapter is a transcription from the Douce MS, 322 (fol, 20) and is also found in MS, Harl. 1706 (fol. 20) ;—these two manuscripts being in many respects very similar, although the Harleian MS, contains much that is not in the Douce MS. Another translation of this chapter—which I have not seen noted elsewhere—is in MS. Bod. 78g (fol. 123) under the heading: ‘‘ The most profitable sentence to deadly men in the which they may learn to know to die,” It begins: ‘*To kunne deie is to have the herte and the soule,” etc, This manuscript dates from the beginning of the fourteenth century and is therefore earlier than the Douce MS. Another more complete version of the

Horoclogium, containing seven chapters, is found in the Douce MS, 114 (fol. 117).4 This was printed by Caxton in 1490, under the title: The seuen points of the Wisdom, or Orologium Sapientiz.”’ There is also a French translation of these ‘* seuen chapters,” in a fifteenth-century manuscript in the British Museum (Harl MS. 43869), which is nearly twice as long as the English text. The Orologium Sapientia has frequently and quite mistakenly been ascribed to Richard Rolle. It is of course by Henry Suso, although Dr Horstmann’s statement that it is an ‘English reproduction of Heinrich Suso’s Buch von der goittlicten Weisheit is also misleading.? In reality Suso translated his own Bichlein der ewigen Weisheit into Latin under the title Horclogium Sapientie, and in thus doing added to it so considerably as to make it almost a new book, Suso, who took his mother’s name, his father being Herr von Berg, was born in 1300 at Uberlingen near Lake Constance, He came under Eckart’s influence when studying theology at Cologne, where he wrote his most mystical treatise, Das bichlein der Wahrheit. After wandering through Suabia as a preacher he settled at Ulm about 1348, It was there that he wrote these later books in which he discusses the more practical aspects of mysticism. Suso has been called the poet of the early mystic movement, the “‘ Minnesinger of Goettesminne” ; he is purely medieval in tone, though inspired by the romanticism of the age of chivalry, He died at UJm in 1366,

1 cf, Anglia, vol. x. p. 323. 2¢f, Library of English Writers, vol. ii. p. xliii, THREE FRAGMENTS WHICH TEACH A MAN FOR TO DIE iy De Pe PEON hep ‘ ; REE REN TS Bets eee en Oe Oy HERE SHOWETH A CHAPITLE TAKEN OUT OF A BOOK CLEPED TOURE OF ALL TOURES: AND TEACHETH A MAN FOR TO DIE Acarnst his will he dieth that hath not learned to die. Learn to die and thou shalt con? to live, for there shall none con to live that hath not learned to die ; and he shall be cleped a wretch that cannot live and dare not die. If thou wilt live freely learn to die wilfully ;? and if thou ask of me how many it learneth, I shall tell it thee anon. Thou shalt understand that this life is not else but death ; for death is a passing as every man knoweth well. Wherefore men say of a man when he dieth that he passeth ; and when he is dead he is passed. This life is not but only a passing, yea, forsooth, and that a full short passing. For all the life of a man’s youth—if he lived a thousand year—were not as a moment in regard to the other life that ever shall last ; other in joy withouten end, other in torment everlasting. ‘This witnesseth to us well earls, kings, and emperors, which some time had the joy of this

4.3.8) learn, 2 i.e, willingly, world, and now in hell wallowing and weeping, crying and saying : Alas, what is now worth to us our power, honour, noblesse, joy, and boasts !_ Sooner it is passed than the shadow. For as the shot of an arblaster + passeth, right so passeth our life. Now be we born, and now be we dead anon ; and all our life is not a moment. Now we be in torment everlasting : our joy is turned into weeping, carols to sorrow, garlands, robes, games, feasts, and all goods to us be fallen. Such be the songs of hell. And Holy Writ telleth us that this life is not but a passage, and for to live is not but for to pass. ‘Then for to live is not but for to die, and that is sooth as the Paternoster. For when thou beginnest for to live, anon thou shalt begin for to die: and all thine age and thy time that is passed, death hath it conquered and holdeth. Thou sayest that thou hast now forty years. That is not sooth. ‘The death hath them, and never shall they thee hold. Therefore is the wit of this world folly. These clerks see not this thing; and yet day and night they do this thing. And the more that they [have] it done, the less they it know: for alway they die, and yet con they not die. For day and night diest thou, as I have to thee said ; yet in another manner I shall teach thee this clergy,? that thou con die well and live well.

Now hearken and understand. Death is not else but a departing of the body and of the soul, as every 1 cross-bowman, ? j,e, clerical learning or skill. man knoweth. Now teacheth us the wise man, Caron. Learn we, he sayeth, for to die. Depart we the spirit from the body. Oft so die the great philosophers, that this life so much hated, and this world so much dispraised—and so much desired the death, that they fell down by their own will: but that was to them little worth for they had not the grace nor the truth of Jesu Christ. But these holy men, that loved and dreaded God, that out of three deaths hath passed. ‘Twain, for they be dead unto sin, and dead unto the world; and they abiden the third death, that is departing of the body and the soul. Betwix them and paradise is not but a little wall, which they pass through thought and desiring. And if the body be on this half, the heart and the spirit is on the other half. ‘There they have (the) conversation, as Saint Paul saith: their place, their joy, their comfort and their desiring. And therefore they hate this life that is but death, and desire the bodily death.

Death unto the good man is end of all evils, and entry and gates of all goods. Death is the running brook that departed from (the) life. Death is on this half, and life is on the other half. But the wise men of this world (that) on this half on the running brook see so clearly, and on that other half see not— and therefore Holy Writ clepeth them fools and blind. For this death they clepen life, and the death that these good men beginning of life, they clepen the end. And therefore they hate so much (the) death that they wot not what it is; nor beyond the run- ning brook they have not dwelled. And he can nought! that goeth not out. Then, if thou wilt wit what is ate and what is evil, [cast out the world and learn to die. Depart thy body from thy soul through thought, send thine heart into that other world, that is into heaven, into hell, and into purgatory. And then thou shalt see what is good and what is evil ].? In hell thou shalt see more sorrow than man may devise. In purgatory more torment than man may endure. In paradise more joy than man may desire. Hell will teach thee how God shall venge deadly sin. Purgatory will show thee how God shall venge venial sin. In paradise thou shalt see aptly virtues and good works rewarded highly.

In these three things standeth what behoveth for to con well for to live, and well for to die. 17,e, knows nothing. 2 Omitted in Har], 1706, probably because of the repetition of ‘ what is evil,’ THIS FOLLOWS THE CRAFT OF DYING IN MS. BOD, 423 Have in mind that thou hast one God that made thee of nought ; which hath given thee thy right wits, thy right limbs, and other worldly ease, more than to another, as thou mayst see all day—which live in much disease and great bodily mischief.2 Think also how sinful thou art, and were [it] not the keeping of that good Lord God, thou shouldst fall into all manner of sin, by thine own wretchedness ; and then thou mayst think soothly as of thyself there is none more sinful than thou art. Also if thou have any virtue or grace of good living, think it cometh of God’s fonde? and nothing of thyself. Think also how long and how oft God hath suftered thee in sin. He would not take thee into damnation when thou had deserved it, but gladly hath abiden thee till thou wouldst leave sin and turn thee to goodness ; for loth Him were to forsake that He bought full sore with bitter pains. And, for He would not lose thee, He became man, born of a maiden, suffering great passion and death to save thee.

1 ill, or need, 2 i.e, source. 131 HERE FOLLOW FOUR PROFITABLE THINGS TO HAVE IN MIND: WHICH BEEN (HAD “OUT OF “THE? "hiike CHAPTER OF A DEVOUT TREATISE AND A FORM OF LIVING;! THAT RYCHARDE HAMPOLE WROTE TO A DEVOUT PERSON IN THIS MANNER WISE Tue first is the measure of thy life here; that is so short that unnethes it is nought ;? for we live in a point—that is the least thing that may be—and soothly our life is less than a point if we liken it to the life that lasteth ever. Another is uncertainty of our ending ; for we wit never when we shall die, nor how we shall die, nor whither we shall go when we be dead; and that God will that it be uncertain to us, for He wills that we alway be ready to die. The third is that we shall answer before the righteous Judge of all, the time that we have been here. How we have here lived, what our occupation hath been, and why ; and what good we might have 11t is from chap. iv. of The Form of Living. Cf. Dr Hodgson’s edit., p. 24, or Horstman, i. 19.

2 i.e. scarcely is it anything. done, while we have been idle. Therefore the prophet said : He hath cleped the time against me ; that is, each day He hath lent us here, for to spend in good use here, and in penance, and in God’s service. If we waste it in earthly love and vanities, full grievously may we be deemed and_ punished. Therefore it is one of the most sorrows that may be, but? we enforce us namely in the love of God, and do good to all that we may, the while that our short time lasteth. And each time that we think not on God, we may account it as the time that we have lost. The fourth is that we think how much that the joy is that they shall have which last and endure in God’s love into their ending; for they shall be brethren and fellow with angels and holy men, loving and having praising, and seeing the King of Joy, in the fairhead and the shining of His majesty ; the which sight shall be meat and all delights that any creature may think, and more than any man may tell to all his lovers withouten end. It is -much lighter to come to that bliss than to tell it.

Also think what sorrow, and what pain and what torment, that they shall have the which loved not God over all other things that men see in this world ; but fill their body and their souls in lust and liking of this life, in pride and covetuousness and other sins. They shall burn in the fire of hell with the devil whom thy serve, as long as God is in heaven with His servants : that is evermore. Tus fragment is taken from the Douce MS. 322 (fol. 25,). It follows the Orologium Sapientie, and immediately precedes The Craft of Dying. I have not been able to trace the book ‘‘cleped toure of all toures,” ‘Tower of all towers is probably a name for Heaven, and it may possibly be a translation from some Latin original. Perhaps someone who reads this may be able to throw light upon it, The Harleian MS. 1706 also contains a copy of the same fragment, The other two fragments are from the Bodleian MS. 423. They are not contained in either the Douce or Rawlinson manuscripts. TAS ~ Ta ah GY n.d oie | a Me I ok aU a ee iy PO ee MM sow N Ly says Seale » Wile oF vs in ida | ee ge path iT) tgs tt gays aby Ne at wns baHenne, 3 Ws fy 5 A rate: po HWA, phi!

SO) VEE A SCR 2 Sw TG "Tue Dyinc CREATURE ENSET WITH SICKNESS INCURABLE SORROWFULLY CoMPLAINETH HIM THUS Atas that ever I sinned in my life. To me is come this day the dreadfullest tidings that ever I heard. Here hath been with me a sergeant of arms whose name is Cruetty,} from the King of all Kings, Lord of all Lords, and Judge of all Judges ; laying on me the mace of His office, saying unto me: I arrest thee and warn thee to make thee ready, and that thou fail not to be ready in every hour when thou be called on ; thou shalt not wit when. And call sadly to thine remembrance thine old and [long] ? continued offences ; and the goodness of God, how largely He hath departed* with thee the gifts of nature, the gifts of fortune, and the gifts of grace. And how He hath departed with thee largely and ordained thee at thy baptism three borrows,‘ that thou shouldest safely and surely be kept in thy tender age 1 AJl words printed in capitals are written in red in the MS. 2 Additions in square brackets are from Wynkyn de Worde’s printed version,

3 divided. 4 i.e, sureties. as well from vices as bodily peril ; and ordained thee a good angel to keep and counsel thee—if thou have been counselled by him, bethink thee—and when thou camest to years of discretion he ordained thee three sad counsellors; Reason, Dreap, and ConsciENcE. If thou have ruled thee by their counsel, call that to thy remembrance. He ordained thee also five [Wirs] servants, that thou shouldest be master of, and rule them after thy discretion ; that is to say, thy sight, thy hearing, thy speech, thy feeling, and thy taste. How hast thou ruled those that be under thine obedience? Me seemeth thou hast much things to answer for. The Judge that shall sit upon thee, He will not be partial, nor He will not be corrupt with goods, but He will minister to thee justice and equity certainly as well as these three were. Certain things He forbade thee, and those things thou shouldest flee in every wise. There is, to wit, the seven deadly sins; and all things that should provoke, move, or stir thereto, He bade thee flee. Hast thou done so? Hast thou kept His commandments Ten: and yet that is but a little thing.

THe LAMENTATION OF THE Dyinc CREATURE Alas! alas! Excuse me I can not, and whom I might desire to speak for me I wot not. ‘The day and time is so dreadful; the Judge is so rightful ; mine enemies be so evil; my kin, my neighbours, my friends, my servants, be not favourable to me ; and I wot well they shall not be heard there. Tue CoMPpLaINnT OF THE Dyinc CREATURE TO THE Goop ANGEL O my Goop AnceL, to whom our Lord took me to keep, where be thee now? Me thinketh ye should be here, and answer for me; for the dread of death distroubleth me, so that I cannot answer for myself. Here is my bad angel ready, and is one of my chief accusers, with legions of fiends with him. I have no creature to answer for me. Alas it is an heavy case ! THe ANSWER OF THE Goop ANGEL To THE Dyinc CREATURE As to your bad deeds, I was never consenting. I saw your natural inclination more disposed to be ruled by your bad angel than by me. Howbeit, ye cannot excuse you, but when ye were purposed to do -anything that was contrary to the commandments of God, I failed not to remember iyou that it was not well ; and counselled thee to flee the place of peril, and the company that should stir or move you thereto. Can ye say nay hereto? How can ye think that I should answer for you?

Tue CompiainT OF THE Dyinc CREATURE To Reason, Dreap, AND CONSCIENCE O ye Reason, Dreap, and Conscience, ye were assigned to be of my counsel. Now come, I require you, and help me to answer for me. For my defaults be so many, and so abominable in the sight of Him that shall be my Judge, and mine accusors so many and so unfriendly, that they leave not one fault behind. Now come, I require you, and help to answer for me, for it was never so great need. The fear and the dread that I am in distroubleth me so that one word I cannot speak for my life. Alas that ever I saw this day ! Tue ANswerR oF Reason TO THE Dyinc CREATURE Be not ye remembered that Our Lord ordaineth you a good angel and a bad angel ; and He ordained you reason and discretion to know good from evil. He put you in free choice whether ye would do well or evil ; and also commanded you to do good and leave the evil. Ye ought to call to your remembrance how well God hath done for you, and holpen you in every danger and peril: He would have been beloved, dreaded, and served, according to the manifold mercies and kindnesses that He hath showed unto you. How to answer for you I wot not. Loth I am to accuse you, and excuse you I can not.

Tue CompiainT OF THE Dyinc CREATURE To Dreap O Dreap, where be ye? Is there none help and succour with you to speak for me when I shall come to judgment ? Tue Answer OF Dreap No certainly. For when ye were set on pleasure and delectation of the world, Reason put in your mind that ye did not well, and I, Dreap, was with you at all times and in every place ; and failed not to speak to you and to put you in mind of the shame of the world, dread of damnation, and of the peril that would follow—as well here as elsewhere— remembering? unto you the punishments that our Lord ordained for sin; saying to you: See ye not how graciously our Lord hath called you away from sin and wretchedness, if ye would understand it. How hath He long kept you in worship, estate, and in prosperity, and (ye) coude not ? know the goodness of God. How hath He chastised you, and how oft; by loss of your children, loss of your kin, friends, and goods, and loss of all those things that ye be not pleased with ; and set you in the indignation of high and mighty princes, and holp you out of the dangers and perils that ye have been in at all times ; and yet have ye not loved Him and served Him, that in all these perils hath preserved and kept you, and hath been so gracious and good Lord to you. Who should speak for you. I? Nay certainly.

THe ComMpLaInT OF THE Dyinc CREATURE TO CoNsCcIENCE Alas, Consciencg, is there no help with you? I have heard say, long ago, the world was evil to trust, 1 de Worde, ‘ rehearsing.’ 2 -e were not able to. but I would hope that Conscrencz would have compassion of my distress ; and much the more that I am friendless. ; Tue ANSWER OF CoNSCIENCE TO THE Dyinc CREATURE I am sorry to accuse you, and excuse you I cannot. For Conscience and Dreap have been full seldom from you in every time and place of peril, and bad you flee the occasions of sin. Ye might have fled at that time, and would not. Now ye would flee Death, and can not. We should speak for you, and dare not; and though we would, it availeth not. Ye must sorrowfully and meekly suffer the judgments that ye have deserved. Tue CompLaInT OF THE Dy1inc CREATURE TO THE Five Wirs O ye Five that were ordained to be my servants, and under mine obedience, and to have been ruled at all times as I would have you ; is there no good word that ye may say for me, and record my demeaning? to you, and report how I have ruled and governed you that were taken? me to keep, rule, and govern. Me seemeth ye should say for me now. Who might say so well for me as ye Five? Ye have been continually with me ever sith I was born, night and day, and never at no time from me. Me thinketh of your kindness ye should have compassion on me, and say the best that ye conde say for

1 demeanour. 2 i.e. given, me. I have been friendly to you, and brought you in every place of pleasaunce and disport. Now show your kindness again to me and speak to Farry and Hore for me, that they would charitably do my message unto the most glorious Prince that ever was, is, or ever shall be. Tue ANSWER OF THE Five Wits Certainly we marvel that ye will desire us to speak, for you understand those worshipful people hath denied and refused to speak for you ; your Goop ANGEL, Reason, Dreav, and Conscience. How should ye be heard? Or what credence will be given unto us that have been your servants and under your obeisance, and nothing done all times but as ye have commanded us to do? Call to your remembrance how you ruled us Five, Sicur, Hearinc, Fretine, Tastinec and Smetiuinc. Ye have at all times brought us in places of pleasance and disport; and though it were disport and pleasance for the time, it is now sorrow, weeping, and wailing for your sake, that we cannot excuse you nor anything say for you that might be your weal or to your ease. For we have been privy and partners to all that hath been mis-done in any wise, and in every place. And our offence in all things is in your default. For, and ye had sadly} ruled us as a sovereign should, ye should have restrained in us every vice. For we should have been ruled by you in every thing ; and otherwise than ye

would have had us do, we would not have done. Therefore of your necessity your defaults must be laid upon you, for we have done as servants should do ; and obeyed you in every thing, and disobeyed you in nothing. Wherefore of right the peril must be yours. What credence then would be given to us if we should say well for you? The people would say that we were false dissimulers,! and favourers of sin. THe LAMENTATION OF THE Dy1inc CREATURE _ Alas, there is no creature that I can complain me to but utterly refuseth to say anything that might be to my comfort. Tue CompLaIntT OF THE DytnGc CREATURE To Fairu anp Hope O holy Farrn and Hops, in you is all my trust. For how grievously, how mischievously? that ever I offended God, you displeased I never. I have alway believed as the Church of Christendom hath taught me; and specially of the most holy Incarnation I was never in doubt. I have believed in the most holy and glorious Trinity, the Father, the Son, and the Holy Ghost, three Persons ; and They three but one God. I have believed in the second Person of the Trinity, descended into the bosom of the most pure, glorious, chaste, and meek Virgin, that ever was, is, or shall be ; and medled* His very Godhead

with her pure, chaste, virginity and maidenhead ; and 1 j,e. dissemblers. 2 wickedly. 3 7,e, mingled. in her bosom was perfectly contained very God and Man, by the great mystery of the Holy Ghost, without knowledge and company of any earthly man, and she a pure, chaste, virgin, flowering in virginity, and by hearing of the holy Archangel Gabriel, which brought unto her the most gracious and good tidings that ever came to mankind. Now holy Fairu, take with you Hopz, and ye twain, of your perfect charity, be mine advocates in the High Court, and refuse me not; nor disdain me for mine horrible and abominable sins that I have done, which asketh vengeance in this world, and damnation eternal, without the mercy of Him that is Almighty. What mean?! might I have thereto? I pray you counsel me, for ye know well that my reason never discorded from the faith. And as to you Hops, I hope that ye will say for me that I have hoped always to the mercies of Almighty God; and that I should be one of the children of salvation, and one of those that should be redeemed by the precious and bitter painful passion, as other sinners have been. And certainly other plea or resistance I can not make. But, and ye twain would be mean for me to that most glorious and pure chaste Virgin, that chosen was by the one assent of the whole glorious Trinity to do the most glorious and worshipfullest act that ever was done. For her chastity, her pure virginity, her meekness, her virtue and her constancy, was cause that she was chosen by all the whole glorious Trinity to be the Daughter,

Mother, and Spouse to the most glorious Trinity ; and that she should bear Him that should redeem all mankind from damnation. Who may so well (be) advocatrice to the Father, the Son, and the Holy Ghost as she? And ye will be mean to her for me, I hope she will not refuse me. For I understand and know well that she hath holpen many a sinner that hath right grievously offended ; and in the holy psalm that was made between her and her cousin, Saint Elizabeth, it was said that all generations should bless her. I hope at the beginning of the world Our Lord put not me out of His number of those that should bless His most holy Mother, and record her mercy, pity, and grace that she showeth to sinners when they have none other succour nor help. She is Mother of orphans, and she is Consolation of those that be desolate. She is Guide to those that be out of the way, to set them in the right way. I am an orphan. I am desolate. I am out of the way. I wot not where to cry and call after succour and help, but only to her that bare our aller 1 Redemptor. Who may so well be mean to the Son as the Mother ? And ye twain, Farrh and Hops, would be mean to the Mother of mercy for me. Now gracious Fair and Hopg, do your part, and disdain not my request though I desire you to this occupation. For, and ye twain would deny me, to say for me, I doubt I should fall in despair. For on whom to call for after succour I wot not; and to put myself in press? as a poor naked beast, unclothed in virtue and repleted with

1 je. of us all. 2 i,e, exert myself, vices, naked of grace and in mine own default ; and to come to the presence of the King of all Kings, (and) unpurveyed of? all things that would accord with His most royal and imperial estate ;—I dare not take it upon me. I should be in such dread and fear that I should not come, nor dare speak for myself. For I have prayed my Goop Ancet to speak for me, and he hath denied it. I have called upon Reason, Dreap, and Conscience, and they have answered me full heavily that they be loth to accuse me, but excuse me they can not ; and alledgeth many a great, reasonable cause why, that I cannot say nay thereto. I have called upon my servants which were taken? me to rule and govern, and if they would answer for me [as I would answer for them,] and they answer me right shortly, and say: If they should say any good word for me they should not say truth of me, and casteth to me that peril, that nobody would give credence unto them if they would say well of me; but call them flatterers, false dissimulers and favourers of sin.

Alas! alas! I have heavily dispended my long life that, in all this long time (I) have not purchased me one friend to speak for me. Had our Lord, of His most ample grace, ordained me immediately after my christendom to have died forthwith, I might say I had been born in a blessed hour. But would it please your goodness to speak for me, and understand % whether I shall have hardiness to make a bill to the 1 j,e. unprovided with. 2 i.e. given, 3 7,e. make me understand, Blessed Lady, and most holy Virgin that ever was ; and she that disdaineth not, nor denieth sinners when they call after grace, notwithstanding her chastity and her pure virginity excelleth all other virgins. Now good,! go your way and let me wit how I shall speed. For all this time I live in such dread and fear that me were better to die anon than live any longer in [the dread that I amin. And also I have so great] dread and fear of the righteousness of Almighty God that I am almost dead for fear. For Reason, Dreap, and Conscience said to me shortly that the high Judge would not be partial, nor He would not be corrupted with goods, but He will minister to me justice certainly. But, and He intend to minister to me justice without favour, I would appeal to His mercies certainly; for other remedy is there none pardie.

Oricen our Blessed Lady hath holpen, THropuin and Sir Emory ;? how should they have done ne? the Mother of mercy had been? And many another sinner that her grace hath holpen. She is Queen of Heaven, Lady of the World, and Empress of Hell ; and sithen her own Son, Our Lord Jesu Christ, hath died and suffered so tormentuous a death, and in her own sight, to her great sorrow and motherly compassion, I hope that she would be loth that thilk precious passion should be lost in any creature that her Blessed Son suffered so patiently.

1 j.e. good Faith and Hope, 2 de Worde, ‘ Thyophyle and Sir Emery, 3 z.e, lest, Tue ANSWER OF FaITH To THE DyInG CREATURE Have ye none acquaintance with our brother Cuarity? We marvel that ye have not spoken of him in all this time; for, and he were joined with us twain, your message should be more acceptably "THE LAMENTABLE COMPLAINT OF THE DyING Creature To Fairy, Hopz, anp Cuaritry Certainly I have but little dealed with him. I was never conversant with him. ‘That me repenteth now, for I feel by you twain that he may do much in the High Court. I have more dealed with vengeance than I have with charity. For I would have been avenged upon every man by my will. When the people had slain my children, my kin, my friends, and- robbed and spoiled myself; and certainly I would have been a-wroke? right fain, and I had had power to my will. But though my power were little, certainly I have hated them, and willed them to have been done to as they have done to me. And well I wot that is not the order of charity. But now heartily I cry God mercy, and our Blessed Lady, and you, holy Charity ; and here, afore God, Our Blessed Lady, and you three, I forgive them all —and all mine enemies—that they have done against me, and will not be avenged though I might. And I pray you holy Cuarity, though it were long or I

were acquainted with you, be not the lother to do for me. I sore repent me that I have thus unreasonably and unwittingly absented me from you, and heartily I cry you mercy, and pray you of your charity to put out of your mind my presumptuous folly. For certainly I shall never do so more again, but in every thing that I have to do I shall desire your favour, succour, and counsel. And I utterly deny and defy Venceance, and never to deal with him more, howsoever I be done to; but take it in patience and think, as me ought of right, that worse than I have been done to, I have deserved to be done to. But that is not the Wortp, for him have I served and pleased, and displeased Almighty God, that is Maker of all things, and His Holy Begotten Son, that conceived was of the Holy Ghost, and born of the pure and chaste Virgin, and died for our redemption. And I have grievously offended and broken His commandments in all things, knowing that I did not well; wherefore my peril is the more. Nor I have not called after the blessed Holy Ghost’s grace, mercy, succour, and His help, when I have been in places of peril of deadly sin. Nor upon that most holy, pure, chaste, and excellent Virgin, and besought her of grace. And she turned her visage from me not from lack of faith, but that methought that her most excellent [charity and] chastity must of very right abhor my sins, and all things that I pleased the world with.

I know well that I have displeased Him that redeemed me with His precious passion ; and this, I wot well, deserved a greater punishment than I have yet suffered. And there, as me lacked suffisance and boldness to come in the presence of them that I have so grievously offended, will it please your goodness, Farr, Hopz, and Cuariry, charitably to go before and be mean for me to the Mother of mercy and pity, that she will go for me to the glorious Trinity, and take you three with her. For well I wot the glorious Trinity will nothing deny that she desireth. ‘They understand her perfect charity is such that every creature that calleth after grace, she hath pity upon them ; have they never so grievously offended. I should fail in despair and I had not perfect trust in her grace, mercy, and pity. And so I have great cause, for I have brought my seely? soul to great bondage, and in such adversity without remedy, that it passeth my power to ease him or help him, nor? the great nor special trust that I have in that most blessed Lady, and in you, holy Farrn, Hops, and Cuarity.

How THE sORROWFUL SOUL COMPLAINETH HIM TO THE Dyinc CREATURE: SAYING RIGHT THUS How much hast thou done with thy master, the Wortp? How nigh be ye twain departed? Understandest thou not how unsure he is, and at thy most need will fail thee? Hast thou not seen, afore this time, in the times of great adversities and troubles, 1 Here means ‘ poor,’ “ often used of the soul as in danger of divine judgment.” O.E.D. 2 except for. what hath he eased or profited thee? Certainly little or nought. For, and he hath flattered or dissimuled with thee one day or one hour, he hath loured and grutched with thee? an whole year therefore. Hast thou not understood him in all this time, but hanged upon him always, so long as thou mightest ; and longer wouldest if thou might? But now the season [and time] is come he will depart from thee ; and what distress that ever thou art in, little will he savour, succour or help thee. Such as thou thinkest be thy friends will show thee a feigned favour, till they know the certainty of thy riches; and if thou have goods they will cherish and favour thee for a season, and complain and wail thy death. And yet they would right fain thou were a-gone, and be right glad of thy death. And when thine eyes be closed, thine hearing a-gone, thy speech withdrawn and may not speak, then shalt thou see what thy master the Wortp will do for thee.

Seek thy coffers he will, and every corner by the way of likelihood where any goods isin. And little will thy worldly friends depart with? to thee then, and little compassion will they have on thy poor soul. And if they find little or nought in thy coffers, what will they say then? ‘They will say thou were a fool, a waster; thou couldest not keep; thou spendest more than thou haddest. ‘Thus will they say by thee. And though they find much, thou shalt have. but a little thereof, and fare but little the better.

1 3,2, frowned upon and complained of thee. “j.¢, divide. And if they find but little, they will grudge with thee} and say thee never a good word. Think thereon betimes, and be thine own friend ; for, and thou canst not love thyself, who will love thee? Canst thou love every? creature better than thyself? If thou do so, I wis thou art not wise. Remember twhat I say now, for thou shalt find this true, every word. And though I speak thus grievously and straitly unto thee, marvel not for it; for he am I that shall abide and suffer, and endure the pains of thy distress. Alas that ever I was coupled with thee! And so have I cause to say, for I shall be punished without favour for thy deeds. How hastily, how soon [I cannot say. How unadvisedly and how unreadily thou purveyeth for me ;] I wot never. How should any other creature have compassion on me when thou hast not, that, sith that thou were first formed a creature, I have always been with thee and never from thee; and in the age of thine innocency was kept full virtuously to my great comfort ; and in thy middle age was kept full viciously and sinfully to my great sorrow ; and in thine old age little or nought remedied 3 thy wretched living.

Alas! Alas! Alas! that ever thou and I were coupled together! For the season hasteth fast that I must go to pains for thy misrule, and endure pain— whether it be eternal or for a long season. I wot not what remedy thy worldly friends will find to ease me. Tam in great dread. I trow they will have little com- 1 complain of thee, 2de Worde, ‘any.’ 3 de Worde, ‘ remembered.’ passion on me that am thy poor soul, but give their attendance to bury thee richly and worshipfully, and make thy house cleanly and thy purse empty ; and little compassion or remembrance have on thee and me certainly, but let me burn eternally, but if} (by) the mercies of Him that is Almighty, (and) by the mean * of His most holy Mother ; that pure, chaste, maiden that helpeth every sinner that calleth after grace when there is none other remedy. Now farewell Bopy. ‘Thou shalt to the Earrn, and lie and rot, and worms eat thee; and I shall to pains long, or else eternal. Mercy, blessed Lady, that bare Christ Jesu, Our aller Redemptour : for in none other help I assure me.

"THE LAMENTABLE LAMENTATION OF THE DyING Bopy To THE SouL Alas, seely soul, the torments and pains of mine offences shall ye suffer. I am so sorry. ‘There can no tongue tell the sorrow that I endure that have brought you in such bondage, peril, danger and adversity, without remedy; nor the high and mighty mercies of Almighty God, whose mercies cannot be had but by the mean of His Blessed Mother. And if she that is so chaste, so pure, and so holy, would abhor the abomination of our sins, what should we do? I have desired Farru, Hops, and Cuariry, to be mine advocates to her that bare Christ Jesu, and when I am answered again, such answer as I have I shall let you wit. 1i.e. except. 2 i.e. mediation, How rue Dyinc Creature compLaIneTrH Him To Farry, Horr, anp Cnariry O ye holy Farru, Horr, anp Cuariry, where have ye been so long? I have lived in great dread how ye have sped. Have ye been with the Queen of Heaven, Lady of the world, and Empress of hell? ‘That most glorious, pure, chaste virgin, that bare the Son of God that should redeem all mankind. How will her chaste and pure virginity receive me that am a sinner, and suffer me to come in her presence, and put a supplication to her most high, glorious, and excellent Prince, that have so grievously offended her blessed Son and her.

Will she not abhor, nor disdain to look on me that am ofall sinners the most horrible and abominable, and have so done that I cannot, without her most abundant grace, find a mean how to make aseth.1 But I have heard say of old antiquity that she is so merciful and so gracious to sinners [when they call after grace, and hath holpen so many sinners] that of right must have perished n’ere her grace had been. But what comfort ye have of her most abundant grace I pray you let me wit, for certainly I live in great despair. For here hath been with me, sith ye went, my Sout, and complained that he must perish teh dally in my default,? and crieth and waileth the time that ever he was coupled with thilk ungracious body, that so hath ruled him ; and I can give him no comfort without you three.

1 satisfaction. 2 i.e. for my failures THe answer oF Faitu, Hops, anp Cuarity TO THE Dyinc CREATURE We, Farru, Hops, and Cuarity, have done your message, and found that*Princess full graciously disposed ; and saith that she remembereth well how the glorious Trinity chose her of one assent to be mediatrix and mean between God and man. And that her great worship and joy was caused for our redemption,—which she cannot put in oblivion ; and also the great sorrows, not one but many, that she had at her blessed Son’s passion, and saw her blessed and well-beloved Child die so tormentously for the redemption of sinners, and He guiltless Himself in everything, but of His great and most ample grace, mercy, and charity that He showeth to all sinners. And so precious, so glorious, and so tender was never none as Hewas. For He was the very pure Godhead, medled with her pure, chaste, virginity and maidenhood; and in her precious body made His holy habitation nine months ; and in her soul eternally. And when she understood the prophecy, of her great meekness desired that she might be one of those and simplest servant, to her that should bare the Son of God and Him that should redeem all mankind : and her great meekness thought herself not worthy to that most holy occupation.

And therefore be of good chere, for we three, Fairu, Hore, and Cuarrry, will bring you there, and not leave you till ye be answered. And sith ye have put your special trust in us to be your advocates, and laid apart all temporal and worldly trust, we three will not fail you. And therefore put your soul in comfort, and arm you with the armour of a sure and holy Conrzssion, with a sorrowful Conrrition, purposing to do very SarisFacrion; and be out of doubt. We hope ye shall speed right well, if it be in your heart as ye speak with your mouth,—and else trust not to our friendship in no wise. But go and labour your supplication as effectually as ye can devise, and be out of all despair ; for we, Fairu, Hops, and Cuariry, will believe } you for the trust that ye have had alway in us. How true Dytnc Bopy cCaLLeETH AFTER THE SouL AGAIN Where be ye, dear Sout, that here was with me but late, complaining that ye must to pain for a long while or else eternally, and in my default and without remedy? I have been in such dread, sorrow, and fear for you that nothing could comfort me till Fairn and Hore came to me and asked me if I were not acquainted with Cuariry. And I have answered them simply that I was never acquainted with him, and that me repenteth sore now. But Faith and Hope have brought me with him, and I have lowly and humbly submitted myself to him, and meekly cried him mercy of my presumptious folly ; promising that I will never offend him more, denying all such as be his enemies, and as he loveth not

1 de Worde, ‘not leave you.’ vengeance, hatred, and cruelty, and promised him faithfully that I will never deal with them more ; and I hope! he hath pardoned me. And (he) hath been in the company of Farru and Hops to the Mother of mercy for me, and brought me (a) right gracious answer again: ‘That she cannot put in oblivion the great joy, worship, and comfort that she had of the Son of God for the redemption of us sinners, neither the maidenly and motherly compassion that she suffered for Him in the time of the most precious, painful, and bitter passion ; and that I shall have? hardiness to come to the presence of that most royal and imperial Princess, and put a supplication to her. And therefore be of good cheer and suffer your pains patiently, for though it be long I hope it shall not be eternally. And good, dear Sout, while ye and I be together, or that we depart, purvey® in your wisdom some remedy—what can be to your ease—and I will be agreeable thereto. For were we twain once divided and departed, few or none would have compassion on your pain. See ye not how the Worzp loureth upon us now every day, and is ready to depart from us every day, for little thing or nought? And less would they do for us and we twain were departed. ‘Therefore, dear Sour, the remedies that may be found through your wisdom I pray you find them, and I shall be right fain to execute them. For I am at this hour as sorry as it is possible any

1 i.e. trust. 2 i.e must have, 3 foresee or provide. wretch to be, that have brought you in the peril and danger that ye be in, and as fain would be to do that (that) might ease you, and gladder than ever I was to do anything that hath hurt you. How tHE Dyinc CreaTuRE PUTTETH HIS SUPPLICATION TO THE Moruer oF Mercy, Mary, REPLETE WITH GRacE: Princess oF Ruru, Mercy, AND Piry, TO WHOM ALL SINNERS RESORTETH WHEN THEY BE SUCCOURLESS Meekly beseecheth and sorrowfully complaineth your dreadful? suppliant, that all my life long unto my last age have lived and not obeyed the commandments of Almighty God in nothing; but misruled myself and my life in all the seven deadly sins, and sinfully and simply have occupied [my five wits, and set aside all virtues and used and occupied] all vices, and served the devil, the world and the flesh, having very knowledge both of good and evil: and knew well that what pleased them displeased God, but I dreaded to displease them. And now hath been a servant-of-arms with me, and laid upon me the mace of his office cruelly, and hath commanded me to make me ready every hour; for I shall not wit when I shall be called to my judgment.

The certainty of death hath brought me into so grievous an infirmity that none earthly medicine can cure me. Mine enemies be great in multitude, and have environed # me and all my defaults brought with 1 j,e. full of dread. 2 de Worde, ‘ overcome,’ them, and I wot well they will accuse me. My worldly friends have forsaken me. I have cried and called after them to answer for me; and they have answered me full straitly and unfriendly that they neither dare nor can, nor will answer for me, nor excuse me; and shortly they be departed from me. My Goon Ancext first, Reason, Dreap, and ConsciENcE and my Five Wirs, hasteth them from me-ward, and leaveth me destitute and alone: and where to have succour I wot not, nor help. But as it fortuneth me in good time, may I say, I met with Farry, Hops, and Cuariry ; and they have promised me that they will speak to your most excellent benign grace and mercy for me: and so I trust they have. For certainly of your most pure, chaste virginity, and un-wemmed 3 maidenhead was I never in doubt, and I have hoped and trusted to your mercies always. I have heard say that ye be Mother of orphans, and I wisI am a very orphan, fatherless and motherless. Ye be comfort and succour to all those that be destitute, desolate, and succourless. I wis Lady, that am I.

For I have neither help, succour, nor comfort of no creature, but only the trust that I have in your benign grace. Ye be guide to them that be out of the way and seek the means to come to the right way. Ah, blessed Lady, I have been so long out of the right way that I sore © dread and fear to cali upon you for grace: but as Farry, Hopz, and Cuarrry have put me in comfort how loth ye be to see your Son’s precious passion lost in any creature, and they have given me hardiness to 1j,e. unstained,

call upon your most noble and benign grace. And so Lady, with humble, sorrowful, and dreadful heart and mind, I beseech your most benign grace, mercy, and pity, to set me in the right way of salvation and make me one of the partners of your Blessed Son’s precious passion, and of your maidenly and motherly compassions. And as ye became borrow! for Mary Ecyptian to your Blessed Son, so good Lady be my borrow, that I shall never from henceforth wilfully offend your Blessed Son or you, but sore repent that ever I have heard or did anything that hath displeased your Blessed Son or you; being in will never to return to sin and wretchedness again, but rather to die than wilfully to do anything that would displease my Lord Christ Jesu, or you. Now Princess, excelling in might and worthiness all creatures, as in dignity ; mine heart’s Lady, my worldly chief Goods, pray your Son to have mercy upon me, sith in all my greatest mischief? to your grace I fly. Ican no further resort to find any consolation. And sith my hope and trust is only set in you, be my refuge now in this great tribulation, and cover my sinful Sout with the mantle of your mercies, and set your Son’s precious passion between me and eternal damnation. AMEN.

Tue SuppPLicaTIon oF Our Lapy ro Our Lorp Jrsu HER SON FOR THE SICK CREATURE O Jesu, my Lorp and Gop, and my most Blessed Son, in whom is all plenty of grace and of undoubted lie. pledge, 2 i.e. need, mercy to and for all sinners that with steadfast faith and assured hope devoutly call unto God for help and grace, and humbly beseech mercy and forgiveness of their misfaults and offences. ‘To You! I come as a solicitor and beseecher for this sick creature, which right humbly and with sorrowful and contrite heart sueth continually for Your grace and pardon, that, it may like You to incline You of Your wonted pity to his request and complaints, and graciously to consider his needs and causes.2. He is sore abashed and discomforted * in himself, and as who saith utterly confounded ; considering his grievous and deep sins by the which he hath provoked Your wrath and indignation, by the which he is also sore encumbered and standeth in great danger of his enemies ;—and namely he feareth him of Your dreadful judgment. For well he witteth that if Ye do-him justice he is but lost for ever. |

Yet for all this he despaireth not of Your mercy, for he is in good opinion,‘ and trusteth to rejoice 5 Your pardon, and be reconciled to grace. Whereupon he sueth continually to You as he may and dare. For he knoweth himself deeply drenched in sin, and so sore elonged ® from grace by sin that he thinketh himself unworthy to approach to offer his prayer. And therefore he sueth by means,’ and 1 The plural form you and your is often used in addressing God as sovereign. 2 ¢cause ’ here means sickness or disease, 4 7,e, in good hope, or expectation, 5 enjoy. : a gemoved. a 7 i.e, media‘ors, especially by me to whom he calleth importunately, with piteous and elenge! voices; and ceaseth not, but continueth in sobbing and weeping so lamentably that my heart rueth to hear. And certes J can no longer me contain, but to instant? his prayers and to put in® Your grace for him. For he clepeth me the Mother of mercy, for encheson‘ that I bare You, which be the very Well and Fountain of mercy, and have it of unseverable property to be merciful to all sinners. And for this he challengeth me in manner, as though I should [owe] of duty to enterpart > my labours and prayers in this behalf with him and for him, and to sue for the hasty speed of his reconciliation ;

and that he letteth ® not to put me in mind that I was ordained of God to be mean atwixt Him and man. And certes I allow well his mind therein, for true it is that I ought so to be ; that likewise as Ye, my dear Lord and Son, descended from heaven to earth by me, and became partner of man’s nature by me, so that all sinners that be not in state of grace should be reconciled and restored to grace by me, and be made partners of joy by me.

This is well signified in the figure of Aaron’s rod which bare a flower miraculously, as Scripture witnesseth : the which rod signifieth me, like as the flower betokeneth You. For as a rod groweth directly upward and is the straight mean betwixt the root and the flower, and he that will climb to gather 1 miserable; de Worde has ‘ waylinge voyces.’ 2 urge or press. 3 i.e. claim, 4 for reason, 5 7,e. share, 6 here =ceaseth. the flower must ascend by the rod, [or else bow the rod] and cause the flower to stoop ; so he that willeth to arise from sin must rise by me, and he that will accline? Your grace and rejoice Your pardon, must bow me by prayer, that I may cause You to stoop ; that is to say to incline to their prayers. Lo thus, my dear Lord and Son, it is open and evident that I am ordained to reconcile man, and that it is in manner my duty and office for todo. Wherefore, sith this sick creature thus continually and undefatigably crieth to me with piteous and doleful complaint, and requireth me so straitly that I can no less do than put me in endeavour for him [and enterpart my labours with him for him]—and certes not only for his importunate suit and prayer, but also for other considerations reasonable and charitable that move me to tender and instant his causes.

One is that he is allied right nigh to me by spiritual cognation ;? for both we have one Father, that is God Which is our Father by creation and one Mother, the Church, which is our Mother by regeneration. ‘Thus is he my brother, and I his sister. And now, my Lord, me seemeth right unfitting, me being a Queen, to see my brother a prisoner. I at liberty, and he in thraldom. I in bliss, and he in torment. Wherefore I am constained, as who saith by nature, to sue for his delivery and reconciling. 1 j,e. bend towards, 2 7,e. kindred, And this is one of the considerations that reasonably move me to sue for his pardon. Another is this: That sith it liked You, of Your great bounty and inestimable charity, for the reconciling of man, to take [of me Your handmaiden] flesh and blood to offer in sacrifice for the redemption of me and this creature,—and all other whom it hath and shall like You to call to Your faith ; me seemeth I ought not, forasmuch as in me lieth, to see that thing miscarry which Ye have so preciously redeemed and bought, as dearly as Ye bought me and with the same flesh and blood which Ye took of me, Your humble creature and handmaiden.

Another is this: I and every each (of) Your other creatures be for Your part bound to sue? the means to honour, worship, and glorify You,—in that we can or may. But so it is that in justifying this sinner, great honour and glory shall be to You and to Your saints : for Your Scripture saith: GaupIUM EST ANGELIS DEI gt Luke SUPER UNO PECCATORE PCENITENTIAM AGENTE. ‘That 1s xv, 10. to say: Joy and gladness is to Your angels the conversion of one sinner contrite and penitent. And in another place Your Scripture saith : Macis GAUDIUM S¢ Luke EST SUPER PECCATORE PCENITENTIAM AGENTE, QUAM SUPER XV. 7. NONAGINTA NOVEM Justis. That is to say and to signify that more joy and honour is to God in reconciling a sinner that is in full and assured purpose to persevere in grace, than in (a) great multitude of other righteous that never offended. Wherefore my Lord as I am bound to glorify and honour You, so am I in manner bound to make instance! for reconciling of this Your creature ; in the which thing Ye shall be greatly honoured and glorified. And these be the things that move me to instant and solicit his causes, and to endeavour? me for him.®

* Furthermore I see in him great ability and likelihood to be that creature that may serve You, honour and glorify You. For he is entirely displeased with himself that he hath so grievously sinned and offended Your grace, and he is right heavy and contrite therefore ; and he remembereth him many sithes of his old sins—not as delighting nor having pleasure in them, but to his shame and great remorse—and he hath them in perfect hatred, insomuch that he would not offend again in the least of them for all the world ; and he hath fastened his intent and purpose to be hereafter all of other demeanour, through Your help and grace ; and he will gladly do penance for that he trespassed ; and he lowly submitteth him to the correction of Holy Church, and wilfully assenteth to pay the finance and suffer the penance attached by Your Church, and to do satisfaction as is for his : urgent entreaty, 2 de Worde, ‘ submit.’ 3 Here the handwriting in the MS. changes. frailties possible. And where, as he saith himself, (he is) not of ability nor power to do satisfaction as him ought, in that behalf he putteth himself wholly in Your grace, and remitteth him to Your great mercy and to the merits of Your passion ; which countervaileth and prevaileth all the penances and satisfaction that might [be] possible [for to] be done by all the world, from Adam to the last creature that shall be born.

And he piteously crieth to me and beseecheth me to enterpose my merits atwixt Your judgment and him, and to offer in sacrifice for him the sobbings and sighings and sorrowful and lamentable tears that I wept for You in Your tender young age and childhood, when Simeon prophesied to me Your passion, and when I had lost You. in Jerusalem ; and the sorrows that I suffered for You in time of Your painful and grievous passion, when the sword of sorrow pierced my heart. And certain I am right well content and glad so to do; and I beseech You so to accept my merits for his, as his, as he gocdly deserveth, and to set my sorrows and tears of pity in place of his penances and contrition.

Furthermore it might like you to consider the great labour and business of Farrn, Hoper, and Cuarity: and namely of Cuarrry, which sueth for him continually and never is idle, but busy in labour for him. And she clepeth and calleth on me for him incessantly to see the expedition of his causes, and she-undertaketh for his a-bearing.1 And well Ye wot that her desire and prayer may not be void 1 behaviour or endurance. nor frustrate, but she must be graciously heard in all her goodly requests and desires. She hath also retained Fairy and Hope on her part for this sick creature ; and he hath professed to keep Your faith inviolably, and hath put him in full assurance of Your mercy. For though it so be that he see not in himself whereof he may trust to rejoice Your pardon, yet she showeth him that in You is so great promptness of mercy and continual custom, that Ye be {wont] and used alway to forgive, and have of natural property to be merciful to all sinful, that it maketh him bold to fasten the anchor of his hope in You ; and (he) trusteth finally to make a voyage in the port of Your mercy.

THE Conciusion oF Our Lapy’s SupPLICATION Now my Lord, sith all the good abilities and dispositions to grace be in this creature by Your sufferance, there is no more to do but that Ye let descend Your grace to the vessel so disposed ; and that Ye vouchsafe to suffer him rejoice Your pardon, and reconcile him to Your Church, and make him a member thereof, the sooner and speedier for this my prayer and bequest. I You beseech, my most dear Lord and Son, whom it hath liked You alway to hear graciously, and never suffer to depart [boteless] but liever1 of my petition : for which be to You and Your most honourable and dread Father, with the Holy Ghost Your equal Peer, everlasting joy, honour, and glory. Amen. ‘Tats is copied from the MS, Harl. 1706 (fol. 96). The author is unknown. The catalogue says ‘perhaps by Hampole,” but I think little heed need be taken to the ‘suggestion since most of the longer treatises in this manuscript are ascribed to Rolle of Hampole; such for example as The Orologium Sapientie, The Craft of Dying, The Treatise of Ghostly Battle, and The Ladder of Four Rungs; all of which have been proved not to be his,

The Lamentation of the Dying Creature is in a different and dater hand than the first part of the manuscript, and its style leads us to think that it is of later date than the other ‘treatises collected together in this volume. It is more nearly related to the Mystery Plays than any of the former, In the old printed edition of Wynkyn de Worde’s which is in the Bodleian Library (Tanner 193) there is a rough wood.cut—repeated curiously on the reverse side of the same leaf—which is evidently a reproduction of the one chosen from the block-book Ars Moriendi as the frontispiece for this volume, In de Worde’s illustration, however, the scrolls are left blank, and the demon wears a more revengeful expression on his face, There is also a tower in the background behind the crucifix (can this have any connection with the ‘‘toure of all toures”?) and a latticed window is seen in the corner of the picture. In other respects it follows the illustration from the block-book ; ‘Our Lady stands beside the bed, and the same figure, with a staff in his hand and sheep by his side, is depicted as in our frontispiece. (See note to p. 102)

Since writing the above note I have heard from the Librarian of the John Rylands. Library that they possess a copy of this. tract reprinted by Wynkyn de Worde in 1496, under the same title, viz.: “A lytell treatyse shortely compyled and called ars moriendi, that is to saye the craft for to deye for the helthe of mannes soule.” Mr Guppy tells me it is ‘‘identically the same text as that contained in the unique copy in the Bodleian, which is without printer’s name, date or place, but which is printed in Caxton type No, 6.” ; (Ww hen a word only occurs once in the text it will not be found in advise, ponder, think on. aggrieve, aggravate, make heavy. apparelled to, prepared to, article, a critical point or moment; chiefly used of the moment of death. assistant, standing by, present. be-hest, a promise, be-hight, promised, be-hote, promised, vowed. bote, remedy, busy, careful, diligent. but if, unless, can, often means ‘ know,’ careful, sorrowful. chere, countenance, face, clepe, clepen, call. comfort (v.), to strengthen. commodity, convenience, supply | con (v.), to learn, be able to, conversation, behaviour, life, coude, knew. de-fault of, lack of, absence of. dispose to (v.), prepare for.

dress (v.), prepare, direct. enforce (v,), strive, exert, force, to give, to take heed to, for-sloth, to lose through sloth, glose (v.), flatter. grin, a snare. grint (v.), to gnash with the teeth. grutch, i, complain, grumble ; ii. grudge. hasted, pressed, urged. hasty, hastily, sudden, denly, infounde, to shed into, instant (v,), to urge, treat. let, Jetted, hinder, hindred. letting, hindering, ceasing. lewd, ignorant, lowable, deserving of praise. may, generally equivalent to ‘can,? mischief, i, need, ii, misfortune, evil. sion. mowe (s.), power, might. mowe (v.), to be able. movings, emotions, impulses, | ° passing, Surpassing. pay, payd, to please, pleased, perish, perishing, destroy, destroying. point (in a), point of time, moment, put, i, give, place ; ii, ponder, consider. put in, urge, claim. reproachable, deserving of reproach. sadly, i. wisely; ii. constantly. seely, i, holy, blessed; ii, poor, wretched. suddenly, without delay, rorthwith. take, often means ‘receive,’ ‘pive.” unbelappea, enwrapped. uncunning, \gnorance, undisposed, unprepared, unkindiy, unnatural. unneth, —unnethes, seldom, scarcely, waymenting, lamenting. wilfully, willingly. wood, mad, Printed 11 Great Britain by Turnbull & Spears, Edinburgh 7 y ercy at 6 ee z 1 \ ' - J : us My av . ns a al i} | ian | . me ea \ ‘ us > 44