The Fire of Love (Incendium Amoris)

Note xviii., p. 46 - C. reads: Also pai pat name berys of lyfe more cunnyng.' But L. eciam illi qui sanccioris vite nomen gestant'; which seems borne out by the context, and which I have therefore followed in the text. Chapter X Note xix., p. 48 - L. fortis est ut mors dileccio, dura sicut infernus emulacio'; which is the Vulgate reading. Compare the Vetus Itala: durus sicut inferi zelus.' The A. V. and R. V. read: For love is strong as death, jealousy is cruel as the grave.' Rolle however gives the reading in the text in several of his English works. See The Form of Living: For luf es stalwart als pe dede. pat slaes al lyuand thyng in erth; and hard als hell. pat spares noght till pam pat er dede'; and in The Commandment of Love: In his degre es lufe stalworth as dede. and hard as hell' (Horst., vol. i., p.39, and p. 63; and also cf. The Fire of Love, Bk. xi, p. 156.) Note xx., p. 50 - L.: Valde autem difficile est habere diuicias et eas non amare, et non minus difficile est artem vel officium habere lucrosum, et auarum non esse;'

Note xxi., p. 50 - ffor god his seruandis pat delyuers in per sight before pai see nott.' And L. quia deum qui seruos suos liberat in conspectu suo non preuident'; from which I have emended the passage. Chapter XI Note xxii., p. 54 - C. withoutyn comparison treuly more mede sall he be worthy with songfull joy prayand behaldand redeand & pinkand well. bot discretely etand. pen if he withouten his euermore suld fast. breede allone or herbys if he suld ete. & besily suld pray & rede.' L. Incomparabiliter enim magis merebitur cum canoro gaudio orando contemplando legendo meditando, bene set discrete comendendo, quam si sine illo semper ieiunaret, panemque tantummode aut herbas comederet, iugiterque oraret et legeret.' Rolle evidently means that it is better to eat moderately and be cheerful over one's prayers, meditation, etc., than to fast vigorously and to pray with a heavy heart. Note xxiii., p. 54 - Compare The Mending of Life (ch. xi., p. 232) where there is the same phrase: All my hert truly festynd in desire of Ihesu is turnyd in to heet of lufe & it is swaloyd into a noper Joy and a nodir form.' Chapter XIII Note xxiv., p. 61 - Blessed Maglorius . . . and his former father Saint Sampson.

Sampson or Samson was a native of South Wales, and of high birth. From the age of five he was brought up in the monastery of Saint Iltut. After his ordination as deacon and priest he lived a still more austere life than before, and was so struck by the piety and learning of some Irish monks who visited the monastery on their way from Rome that he went with them to Ireland. He stayed there for some time and wrought several miraculous cures which caused him to be so sought after that his modesty could not support it. He therefore returned to Wales, and was consecrated bishop but, until by divine revelation he was called to Dolin Brittany, he had no see. There he established a monastery, and having occasion to visit King Childebert at Paris the latter nominated him to be the first bishop of Dol. He died at the age of eighty-five in 565 A.D. His festival is kept in Brittany on July 28th.

Maglorius or Magloire was a cousin of Sampson, and his disciple and immediate successor in the bishopric of Dol. They were fellow-students in the monastery of Saint Iltut, but when the education of Maglorius was thought to be completed he returned to his own family. Some time later Sampson, being on a visit to them, spoke so movingly of the things of God' that Maglorius resolved to leave the world and to live a dedicated life. From henceforth these two were inseparable companions and after his cousin's death Maglorius, although quite an old man, held the bishopric of Dol for several years. But God made known to him that he might, as he wished, retire and give his life to prayer and contemplation. First he withdrew to a quiet spot in the neighbourhood of Dol, but afterwards he went to Jersey. There having healed a nobleman of leprosy the latter as a thank offering gave him the wherewithal to found an abbey. Maglorius ministered among the people on the island, and in the pestilence which broke out in 585 A.D. he is said to have performed many miracles of healing. In the latter years of his life he seems hardly ever to have left the church, being absorbed in prayer. This, and his death very shortly after the outbreak of the sickness, recalls Richard Rolle to our mind; for it is not unlikely that the death of the latter was due to the plague of 1349, which he probably caught while ministering to the sick. Maglorius is commemorated in Brittany on October 24th. (See the Menology of England and Wales, by the Rev. R. Stanton, pp. 364 and 512.)

The following interesting reference to Sampson and Maglorius is found in the Lives of the English Saints, which were begun by Newman.

'About the very time when St. Marculfus died, St Sampson came to Jersey with his cousin Judael, a prince of British blood. Shortly after came St Maglorius, who healed the Frankish count Loyseco of the leprosy, and to him was given half the island, rich in woodlands and in fisheries. Here he build a fair Abbey, where dwelt sixty monks; in his day the faith of Christ sank deep into the minds of the islanders, for the poor fishermen, who in their frail barks had to wrestle with that stormy sea, loved him well, and willingly brought their fish to the Abbey, whose vassals they were. Long afterwards they told how St Maglorius was kind to them, so that when one of them was drowned, the Saint wept sore, and vowed a vow never to eat fish again; and when evening came, he with all the monks went down to the shore chanting litanies; then he threw himself upon the sandy beach, and God heard his prayer and was pleased to restore the dead man to life. In Guernsey too the Saint healed the daughter of the native chieftain; and a field there, where once stood a chapel of which he was the patron, is still called after his name.' (From the life of St Helier, written by Rev. J.B. Dalgairns, vol. vi., pl 40, edit. by A.W. Hutton, 1901.)

Chapter XIV Note xxv., p. 64 - L. non dico girouagi qui sunt scandalum heremirtarum.' S. Benedict in his Rule speaks thus of these monks: The fourth kind of monks are those called "Giravagi," who spend all their lives long wandering about divers provinces, staying in different cenns for three or four days at a time, ever roaming, with no stability, given up to their own pleasures and to the snares of gluttonly, and worse in all things than the Sarabites. Of the most wretched life of these latter it is better to say nothing than to speak.' (Transl. by Fr. Hunter Blair. Sands, London P.15). The Sarabites, or Sarabaitae, are described by Du Cange as monks who, approved by no Rule, are recognized as keeping faith with the world, and by the tonsure lying to God. By twos and threes they stray about the towns and villages, living as pleases themselves, as appears in the Rule of S. Benedict.' He also gives references to Cassian (Collat. 18, Cap. vii), St Jerome and other writers. Note xxvi., p. 65 - Rolle has here played freely with alliteration, which Misyn translates literally. L. En amans ardeo anhelans auide.'

Note xxvi., pl 67 - L. et mens in mellifluum melos immoratur,' i.e., tarries in full sweet song; but I have thought it better to follow C. in the text, not knowing from what manuscript Misyn was translating. Chapter XV Note xxxviii., pl 69 - This chapter, which begins Cum infeliciter florerem et in inventus vigilantis adolescencie iam adusenisset,' etc., is found in the printed versions of Rolle's Latin works, and in some of the MSS, under the title of Incendium Amoris. It is slightly longer in its separate form, and in La Bigne continues thus: Intelligendo etiam quod ex magno amoris in cendio tantus virtutis decor in animo crescit, quod iustus potius eligeret omnem poenam incurrere, quam semel Deum offendere. Et quanquam sciret quod posset per poenitentiam resurgere & postea Deo magis placere et sanctior esse; quia hoc quilibet perfectus intelligit quod nihil est Deus charius innocentia, aut acceptabilius voluntate bona.

'Si enim recte amaremus Deum, debemus magis velle magnum praemium in coelo amittere, quam saltem venialitur peccare; quia iustissimum est, iustitiae mercedem non requirere: sed amicitiam Die, quae est ipse Deus. Melius est ergo semper tormentum pati, quam semel a iustitia ad iniquitatem sponte tormentum pati, quam semel a iustitia ad iniquitatem sponte deduci & scienter: cum etiam constet manifeste, quod quidam Christum tam ardentur diligust, quod nullo modo peccare volunt, non solum talse a poena liberi erunt, sed etiam cum angelis aeternaliter gaudebunt.' Note xxix., pl 70 - The expression right there is still in common use in America, as is also gotten and the use of gutss, meaning (as in ME.) think'; and lovely, meaning lovable.' These examples could easily be multiplied. Note xxx., p. 71 - A. and C. have only won' and a blank following. C. bot when fyrst I won dowtand of whome it suld be'; which the E.E.T.S. translates: Bot when first I wonderyd,' etc. L. reads: set cum prius flactuarem dubitando a quo esset,' etc. which I have followed in the text. Note xxxi., p. 71 - This use of beheld' is not uncommon in ME. Cf. also REv. i. 12, I turned to see the voice that spake with me.' Chapter XIX

Note xxxii., p. 88 - An omission in C. L. nisi prius cor cius eterni amoris facibus funditus inflammetur, vt videlicet cor suum igne amoris ardere senciat.' Note xxxiii., p. 89 - C. And after be inward mane to godis lufe I am glad, bot yet I can not so mykyll lufe pat flechly desire I myet barely slokin'; but L. et condelector legi deum secundum interiorem hominem, set nescio adhuc tantum amare quod possum concupiscenciam penitus extinguere.' Chapter XX Note xxxiv., p. 91 - Another omission. L. Quesiuit te pocius quam tua, et accepit a te et te et tua, alii famulantur tibi vt habeant tua et parum curant de te,' etc. Chapter XXI Note xxxv., p. 94 - L. vnde in ferculo veri salomonis, columpne sunt argentes et reclinatorium aureum,' and cf. Vul.,Ferrculum fecit sibi rex Salomon de lignis Libani.' Meatboard is a curious translation of ferculum. The A.V. translates it chariot' and R.V. palanquin.' Ferrculum was generally used of a bier or litter on which to carry the spoils of war, or images of the gods, in a solemn procession.

Note xxxvi., p. 96 - Rolle has surely forgotten Piertr de Murrone, who was forced from his hermit's cell in the Abruzzi to become Pope Clestine V (A.D. 1294), but was advised to abdicate a few months later by Cardinal Benedetto Gaetani, who was elected to succeed him as Boniface VIII. Because of his abdiction Dante places him in the Inferno, and thus speaks of him: Poscia ch'io v'ebbi alcun riconosciuto, Vidi e conobbi l'ombra di colui Che fece per viltate il gran rifuto.' But he was more kindly judged by Petrarch. Pietro's life is beautifully told in a novel by John Ayscough, called San Celestino. Chapter XXII

Note xxxvii., pl 97 - A difficult passage. L. et sic vt de priuilegiatis loquar, pre gaudio diuine dileccionis in cantum spiritualem vel in sonum celicum contemplando suscipi, et in interna quiete se motis perturbacionibus suauiter immorari; quatinus dum viro dei exterius nil libet agere, eterni amoris delicias in carmine canoro et ineffabili iubilo interius repiatur personare.' And cf. C. '& so pat I of men priuelegid speek for Ioy of godis lufe in to gostly songis or heuenly sound ehaldandly for to te takyn. And in warldly rest all sturbelans put bak swetely to byde. In so mykill pat whilst to godis mane no pinge is lefull vtward to wyrk. sweetnes of endles lyfe in likyng songe in myrth vn mesured with in is takyn to sownd.' I have emended the passage as I best could.

Chapter I Note xliv., p. 135 - This throws an interesting sidelight upon the difficulties with which hermits who were not ordained had to contend; often having to walk long distances to hear mass on holy days and days of obligation. Chapter III Note xivii., p. 140 - There is some corruption here. L. Ita enim stabiliti sunt, quod nullo clamore vel tumultu aut quacumque alia re distrahi poterunt ab oracione vel cogitacione, set tantum a canore per talia diuelli. Istud namque duice canticum spirituale quidem et speciale valde quia specialissimis datum'; and C. reads: pai truly ar so stabyld put with no cry or noys ar any odyr pinge fro prayer may be distracte or poyght but onely for sweit gostly songe truly & full speciall it is giffyn.' The E.E.T.S. is here misleading, because the words fro songe so that the passage reads thus: pai truly ar so stabyld pat with no cry or noys or any odyr pinge fro prayer may be distracte, or poyght, bot onely fro songe. For sweit gostly songe truly and full speciall it is giffyn.' The omission in C. probably arose from the repetition of the word songe.' Chapter VI

Note liv., p. 153 - There is evidently some corruption in the heading to this chapter. L. reads: De diuersis electorum donis et quomodo sancti profecerunt ad amorem orando, mecitando, diligendo, aduersa sustinendo et uicia odiendo; et quot amor ex deo procedit, et eius memoria amanti est necessaria, nec amans cadit temptacionibus carnalibus ut aliqui imperfecti, nec leditur fomite licet ducit.' And C. Of dyuers giftys of godis chosyn and how sayntis cum to lufe in praying pinkynge lufynge aduersite sofyrand vissittand. And pat lufe cumys of god & pat his lufe is necessary. And at trew lufars fallis not be fleschly temptacions als odyr inparfite nor with dreggis ot synne is hurtt pof all pai laste.' I have emended vissittand to hating vice' and at to that,' but have otherwise left C. unaltered. Misyn always translates formes as dregs but Rolle's idea here seems to be rather that of a spark which is easily rekindled. A more exact translation would be: nor is injured by the spark of sin of carnal temptation although it attracts.' Chapter VIII

Note lviii, p. 167 - I give the Latin of this passage for the sake of the antitheses, which cannot be so well expressed in English. L. Habet enim mundus mendax, delicias miseriarum, diuicias vanitatum, blandimenta vulnerancia, delectamenta pestifere, felicitatem falsam, voluptatem insanam, dileccionem amentem, odibilem tenebroasam, in inicio meridiem, in fine noctem eternam; et sal insulsum, saporem insipidum, decorem deformem, amiciciam horribilem, matutinum mulcens, vesperum pungens mel amaricans, fructum necantem. Habet et gementem gemmam et laudem ludibrium, lilium liuorem, cantum clangorem, speciem putredinem, discordem concordiam, niuem ingredinem, solacium desolatorium, inopiam regnum.' This is a curious anticipation of Lily and the later Euphusts. Chapter X Note lxv., pl 178 - An omission in C. L. et ab amoris tanti memoria, nec ad momentum euagere permittit ligat mentem amantis vt et ad vanam non defluat et in amatum iugiter tendat.' Note lxvii., p. 179 - L. Cum hoc quippe abundans eris internis, et delicias eterni amoris experieris in certitudine et quasi in sciencia quod amator es eterni regis.' Chapter XI Note lxx., p. 185 - A difficult passage. C. So no meruayle pe ioy of pis warlds semys to pame pat right behaldis & solas of synly bonde ilk odyr filoynge in onastate neuer abydes bot passis to it cum to noght'.