Footnotes
3Par. x. 131, 132.
118So Pepwell and MS. Reg. 17 D.V.; Caxton has: “Thou art she that art not, and I am he that am”; which is nearer to the Latin.
119Caxton reads: “I escape gracyously all his snares.”
120Cf. Dante, Par. xxxiii. 100–105:—
“Such at that light does one become, that it were impossible ever to consent to turn from it for sight of ought else, For the good, that is the object of the will, is wholly gathered therein, and outside it that is defective which there is perfect.”
121So Pepwell: Caxton has: “yf thou wilt gete the vertu of ghostely strength.”
122Pepwell and the MS. add: “and temptations” (Caxton: “of temptacyons”); which is clearly out of place. Cf. Legenda, SS 104 (Acta Sanctorum, Aprilis, tom. iii.).
1232 Cor. i. 7.
124Mated. Caxton has: “vertuously y-mette.” Cf. Legenda, SS 101: “Talis anima sic Deo conjuncta.”
1252 Cor. xii. 10.
127Sometimes.
128Caxton has: “It happed she sayde that other whyle deuoute feruour of a sowle leuyng oure lorde Jhesu other by somme certeyne synne, or ellys by newe sotyll temptacyons of the fende wexyth dull and slowe, and other whyle it is y-brought to veray coldenesse.” Pepwell and the MS. are entirely corrupt: “It happeneth (she sayth) that otherwhyle a synner whiche is leuynge our Lord Jhesu by some certeyn synne, or ellys by some certeyn temptacyons of the fende,” &c. The original of the passage runs thus: “Frequenter enim (ut inquiebat) contingit animae Deum amanti quod fervor mentalis, vel ex divina providentia, vel ex aliquali culpa, vel ex haustis adinventionibus inimici, tepescit, et quandoque quasi ad frigiditatem usque deducitur” (Legenda SS 107).
129So Caxton; Pepwell has: “leaving.”
130Caxton has: “seeth”; the Latin text: quantumcumque videat seu sentiat.
131Requited.
132So the MS.; Pepwell reads: “were feble and fayle”; and Caxton: “wexed feble and defayled.”
133Caxton reads: “prayng” (praying).
134So Caxton: Pepwell and MS. have: “in.”
135Latin, Praelatorum suorum (i.e. of her ecclesiastical superiors), Legenda, SS 361.
136Omitted in Pepwell and in MS.
137Judge. Cf. above, p. 14.
138Judgment.
140The habergeon or the hair-shirt, the former term being applied to an instrument of penance as well as to a piece of armour. Cf. Chaucer, The Persones Tale (ed. Skeat, SS 97): “Thanne shaltow understonde, that bodily peyne stant in disciplyne or techinge, by word or by wrytinge, or in ensample. Also in weringe of heyres or of stamin, or of haubergeons on hir naked flesh, for Cristes sake, and swiche manere penances. But war thee wel that swiche manere penances on thy flesh ne make nat thyn herte bitter or angry or anoyed of thy-self; for bettre is to caste awey thyn heyre, than for to caste away the sikernesse of Jesu Crist. And therfore seith seint Paul: ‘Clothe yow, as they that been chosen of God, in herte of misericorde, debonairetee, suffraunce, and swich manere of clothinge’; of whiche Jesu Crist is more apayed than of heyres, or haubergeons, or hauberkes.”
141Wynkyn de Worde has: “sholde.”
142Wynkyn de Worde has: “profyte.”
143Cf. St. Catherine of Siena, Letter to William Flete (ed. Gigli, 124): “There are some who give themselves perfectly to chastising their body, doing very great and bitter penance, in order that the sensuality may not rebel against the reason. They have set all their desire more in mortifying the body than in slaying their own will. These are fed at the table of penance, and are good and perfect, but unless they have great humility, and compel themselves to consider the will of God and not that of men, they oft times mar their perfection by making themselves judges of those who are not going by the same way that they are going.”
144Perhaps, simply, “say many prayers”—without any special reference to the rosary.
145Annoy.
146Wynkyn de Worde has: “mote.”
147Wynkyn de Worde has: “lownesse.”
148With-out-forth=outwardly. Cf. Chaucer, The Persones Tale, (ed. Skeat, SS 10): “And with-inne the hertes of folk shal be the bytinge conscience, and with-oute-forth shal be the world al brenninge.”
149Everyche=each one.
150According to the legend, certain “indulgences,” to be gained by all who visited the Holy Places at Jerusalem, were first granted by Pope St. Sylvester at the petition of Constantine and St. Helena. There seems no evidence as to the real date at which these special indulgences were instituted. Cf. Amort, De origine, progressu, valore, ac frauctu Indulgentiarum, Augsburg, 1735, pars i. pp. 217 et seq.
151Plenary.
152All the indulgences attached to the Holy Places.
153Probably Racheness in the parish of South Acre, where “there was a leper hospital, with church or chapel dedicated to St. Bartholomew, of early foundation” (Victoria History of the County of Norfolk, ii. p. 450).
154In true union.
155Established firmly.
156Wandering.
157So Horstman. Pepwell reads: “With this wonderful onehede ne may none be fuifilled.”
158Unreasonable impulses.
159Secret nature. Cf. Mother Juliana, Revelations of Divine Love, xiv. cap. 46: “And our kindly substance is now blessedfully in God.”
160Divers.
161Cf. De Imitatione Christi, ii. 4: “If thine heart were right, then every creature would be a mirror of life, and a book of holy doctrine. There is no creature so small and vile, as not to represent the goodness of God.”
162Horstman reads: “a mans saule.”
163So Horstman: Pepwell reads: “as virtues in angels and in holy souls and in heavenly things.”
164Pepwell omits the “not.”
165Before.
166The truth of God’s hidden mysteries.
167According to the measure of its love.
168All intervening hindrance.
169Horstman reads: “matter.”
170A little.
171Before.
172Overtaxes.
173Craft.
174Horstman reads: “wete he wele.”
175This passage is defective in Pepwell.
176MS. Dd. v. 55, ed. Horstman, has: “purges.”
177Pepwell has: “in feeling of the sound.”
178MS. Dd. v. 55, ed. Horstman, reads: “toune” (i.e. tone).
179Illumined.
180Cools down grows cold. Also construed with “from.” Cf. Richard Rolle Psalter (ed. H. R. Bramley, p. 156): “He gars sa many kele fra godis luf.”
181A mere abstract thought of God.
182Construe: “But if he hold this feeling and this mind (that is only his own working by custom) to be a special visitation.”
183Surer, safer.
184Pepwell adds “and in faith.”
185The MSS. add: “And bot if thou spede thee the rather or thou come to the ende of thy prayer.”
186Pepwell reads: “find.”
187Coax, beguile.
188Falsehoods.
189The MSS. read: “behetynges of lenger leuyng.”
190Promise.
191Ps. xlvi. 8 (Vulgate), xlvii. 7 (A.V.): “Sing ye praises with understanding.”
192Ps. cxi. 10 (cx. 10 Vulgate).
193So Pepwell; Harl. MS. 674 reads: “Bot forthi that there is no sekir stonding.”
194Pepwell adds in explanation: “or amends”; i.e. satisfaction. Cf. Langland, Piers the Plowman, B. xvii. 237: “And if it suffice noughte for assetz”; and Wyclif, Pistil on Cristemasse Day (Select English Works, ed. T. Arnold, ii. p. 237): “And thus, sith aseeth muste be maad for Adams synne.”
195Ps. xxxiv. 22 (Vulgate xxxiii. 23).
196The MSS. read: “fro a lyf.”
197The MSS. read: “a lyf.”
198So Harl. MS. 674. Pepwell reads: “Also the steps of thy staff Hope plainly will shew unto thee if thou do it duly, as I have told thee before, or not.”
199Summa Theologica, II.-ii. Q. 82, A. I: “Devotio nihil aliud esse videtur, quam voluntas quaedam prompte tradendi se ad ea, quae pertinent ad Dei famulatum.”
200The whole passage included in square brackets is omitted in Pepwell, but is identical in the two MSS.
201So Harl. MS. 2373; Harl. MS. 674 reads: “medeful.”
202The trunk.
203Pepwell inserts: “it is but churl’s meat, for.”
204Not in Pepwell.
205Pepwell reads: “and for nothing else.”
206Had never received it from Him.
207Pure Love, or Charity, which “attains to God Himself, that it may abide in Him, not that any advantage may accrue to us from Him” (St. Thomas Aquinas, Summa Theologica, II.-ii. Q. 23, A. 6). For the whole doctrine of “Pure Love or Disinterested Religion,” cf. F. von Hugel, The Mystical Element of Religion, ii. pp. 152–181.
208So both MSS.; Pepwell reads: “blessedness.”
209Hindering or marring.
210Cf. St. Thomas Aquinas, Summa Theologica, II.-ii. Q. 27, A. 3; and F. von Hugel, op. cit., ii. p. 167.
211In the Divine Essence.
212So Harl. MS. 674, I take “it” as the beatitude of man which is God Himself.
213Cf. Dante, Par. xxxiii, 143–145:—
“But already my desire and will, even as a wheel that is equally moved, were being turned by the Love that moves the sun and the other stars.”
2141 Cor. vi. 17.
215Pepwell adds: “or sundry.”
216So Pepwell and Harl. MS. 2373; Harl. MS, 674 reads: “they ben one spirit.”
217Cant. ii. 16.
218Harl. MS. 674 reads: “glose.” Pepwell adds: “or flatter.”
219Heed.
220Pepwell adds: “or betokeneth.” Cf. Langland, Piers the Plowman, A. i. 1: “What this mountein bemeneth.”
221Cf. above, p. 28 note.
222Pepwell adds: “or counsel.”
223Of thyself thou hast nought but sin.
224So the MSS.: Pepwell has: “to God.”
225Pepwell changes to “divers.”
226Cf. Dante, De Monarchia, iii. 16: “Man alone of beings holds a mid-place between corruptible and incorruptible; wherefore he is rightly likened by the philosophers to the horizon which is between two hemispheres. For man, if considered after either essential part, to wit soul and body is corruptible if considered only after the one, to wit the body, but if after the other, to wit the soul, he is incorruptible… If man then, is a kind of mean between corruptible and incorruptible things, since every mean savours of the nature of the extremes, it is necessary that man should savour of either nature. And since every nature is ordained to a certain end, it follows that there must be a twofold end of man, so that like as he alone amongst all beings partakes of corruptibility and incorruptibilty, so he alone amongst all beings should be ordained for two final goals of which the one should be his goal as a corruptible being, and the other as an incorruptible” (P. H. Wicksteed’s translation).
227Pepwell modernises this throughout to “dwelling alone.”
228Pepwell substitutes “doubt.” Cf. Chaucer, Legend of Good Women, 2686: “Thryes doun she fil in swiche a were.”
229Pepwell adds: “in keeping of silence.”
230Harl. MS. 674 reads: “more holiness than thou art worthy.”
231Nature.
232Solitude.
233Pepwell has: “company.”
234Pepwell reads: “better.”
235Causes.
2361 Cor. ii. 11.
237Simple.
238Jas. i. 12.
239The MSS. usually read “cleped” for “called.”
240Pepwell modernizes to “trouble.”
241Jas. i. 12.
242To give place to.
243Such impulses to exceptional practices.
244Humble itself.
245Pleasant.
246Pepwell reads: “wits.”
247Lest.
248Pepwell reads: “strait.”
249Jer. ix. 21: “Quia ascendit mors per fenestras nostras” (Vulgate). Pepwell reads: “as saint Jerome saith”! Cf. Walter Hilton, The Ladder of Perfection, I. pt. iii. cap 9: “Lift up thy lanthorn, and thou shalt see in this image five windows, by which sin cometh into thy soul, as the Prophet saith: Death cometh in by our windows. These are the five senses by which thy soul goeth out of herself, and fetcheth her delight and seeketh her feeding in earthly things, contrary to the nobility of her own nature. As by the eye to see curious and fair things and so of the other senses. By the unskilful using of these senses willingly to vanities, thy soul is much letted from the sweetness of the spiritual senses within; and therefore it behoveth thee to stop these windows, and shut them, but only when need requireth to open them” (ed. Dalgairns, p. 115).
250Ignorant.
251Where natural and acquired knowledge alike fall shorts.
252Fully.
253Nature.
254Pepwell has: “when thou dost feel.”
255Pepwell inserts: “I mean except the solemn vows of holy religion.”
2562 Cor. iii. 17.
257Cf. St. Catherine of Siena, Letter 308 (ed. Gigli): “Love harmonises the three powers of our soul, and binds them together. The will moves the understanding to see, when it wishes to love; when the understanding perceives that the will would fain love, if it is a rational will, it places before it as object the ineffable love of the eternal Father, who has given us the Word, His own son, and the obedience and humility of the son, who endured torments, inuries, mockeries, and insults with meekness and with such great love. And thus the will, with ineffable love, follows what the eye of the understanding has beheld; and with its strong hand, it stores up in the memory the treasure that it draws from this love.”
258Losing.
259Cant. iv. 9.
260To exercise love.
261Divers.
2621 Cor. i. 26, vii. 20; Eph. iv. 1.
263Luke x. 42.
264Pepwell inserts “Him list thee to see, and.”
265Pepwell reads: “Let be good and all that is good, and better with all that is better.”
266Luke x. 42.
267To know how to speak, etc.
268Banishing from thy soul’s vision.
269Be able to.
270Pepwell reads: “privily.” Cf. Wyclif (Select English Works, ed. cit., i. p. 149): “And after seith Crist to his apostles, that thes thingis he seide bifore to hem in proverbis and mystily.”
271Pepwell reads: “rest.”
272Pepwell modernises “conne” to “learn to” throughout this passage.
273Harl. MS. 674 reads: “stirring”; the other MS, as Pepwell.
274Harl. MS. 674 reads: “have.”
275Pepwell reads: “else.”
276Manifestly, i.e. unless they clearly show that they do not know how to act as they should. Pepwell has: “in a part.”
277i.e. take their advice, but do not simply imitate them. I follow the MSS. in preference to Pepwell, who reads: “Work after no men’s counsel, but sith that know well their own disposition; for such men should,” etc.
2781 John iv. 1–6.
279Ps. lxxxv. 8 (Vulgate lxxxiv. 9).
280Zech. i. 9–19.
281Col. ii. 18.
2821 Thess. i. 2–9.
283Pepwell adds: “or ambition.” Cf. Chaucer, The Persones Tale, ed. Skeat, SS 18: “and coveitise of hynesse by pryde of herte.”
284Burns.
285So Harl. MS. 674; Pepwell has: “war.”
286Crafty device.
287Cf. above, p. 17 note.
288Pepwell has: “gladly.”
289Pepwell reads “ever ready.”
290Withstand, resist.
291Cf. Mother Juliana, Revelations of Divine Love, i. cap. 9: “In general I am, I hope, in onehead of charity with all my even Christian, for in this onehead standeth the life of all mankind that shall be saved.”
292If it is still guilty of the other two.
293Pepwell adds: “and voluptuous.”
294Ps. cxxxii. (Vulgate cxxxi. ) 13.
295Cf. Walter Hilton, The Ladder of Perfection, II. pt. ii. cap. 3: “Jerusalem is, as much as to say, a sight of peace, and betokeneth contemplation in perfect love of God; for contemplation is nothing else but a sight of God, which is very peace.”
296Probably Isa. lvii. 15.
297Pepwell reads: “most folly.”
298Pepwell adds: “or harm.” Cf. The Chronicle of Robert of Brunne, 8905–6: “Now may ye lyghtly bere the stones to schip wythouten dere.”
299Advisedly.
300Partisans, abettors.
301The MSS. read: “doles.”
302Pepwell reads: “But it is more sorrow to feel of our own spirit’s deceits. For sometime our own spirit.”
303The MSS. read: “Bot what thar reche”; what need to care.
304Pepwell reads: “didst feel in there.”
305Cf. above, p. 95, note.
306Pepwell adds: “and judgment.”
307Unless because of carelessness in resisting them when they first come.
308To regard thyself as responsible.
309Madness.
310Not in Harl. MS. 674.
311Pepwell reads: “a full damnable and a full cursed fiend in his living.”
312Pepwell adds: “and desire much.”
313Pepwell reads: “suggestion.”
314On the other hand.
Dante, convivio, i. 12. ↩
Cf. the Letter to Can Grande (Epist. x. 28), where Dante, like St. Thomas Aquinas before him, refers to the Benjamin Major as “Richardus de Sancto Victore in libro De Contemplatione.” ↩
Ps. lxviii. 27. ↩
Benjamin Minor, cap. 73. ↩
Benjamin Minor, cap. 75. Cf. Shelley, The Triumph of Life: “Their lore taught them not this: to know themselves.” This passage of Richard is curiously misquoted and its meaning perverted in Haureau, Histoire de la Philosophie Scolastique, i. pp. 513, 514, in the Dictionary of National Biography, vol. xvi., and elsewhere. ↩
Benjamin Minor, cap. 81. ↩
Cf. below, pp. 32, 33. ↩
Richard Rolle of Hampole and his Followers, edited by C. Horstman, vol. i. pp. 162–172. ↩
Sene, Senis, or Seenes, “Siena,” from the Latin Senae (Catharina de Senis). ↩
Cf. E. Gordon Duff, Hand-Lists of English Printers, 1501–1556, i. p. 24. ↩
Bibliotheca Britannico-Hibernica p. 452. ↩
Quietaclacmium Margerie filie Johannis Kempe de domibus in parochia de Northgate. Brit. Mus., Add MS. 25,109. ↩
She was, however, apparently less strictly enclosed than was usual for an ancress. ↩
Cf. G. Tyrrell, Sixteen Revelations of Divine Love shewed to Mother Juliana of Norwich, Preface, p. v. ↩
In the British Museum copy of Pepwell’s volume, ff. 1–2 of the Epistle of Prayer and f. 1 of the Song of Angels are transposed. ↩
Cf. C. T. Martin, in Dictionary of National Biography, vol. ix. For Hilton’s alleged authorship of the De Imitatione Christi, see J. E. G. de Montmorency, Thomas a Kempis, his Age and Book, pp. 141–169. ↩
Edited by G. G. Perry, under the title The Anehede of Godd with mannis saule, as the work of Richard Rolle, in English Prose Treatises of Richard Rolle de Hampole (Early English Text Society, 1866), pp. 14–19; and, in two texts, by C. Horstman, op. cit., vol. i. pp. 175–182. ↩
In the MSS. this is called: A pystyll of discrecion in knowenge of spirites; or: A tretis of discrescyon of spirites. ↩
All in Harl. MS. 674, and other MSS. The Divine Cloud of Unknowing, and portions of the Epistle, Book, or Treatise, of Privy Counsel have been printed, in a very unsatisfactory manner, in The Divine Cloud with notes and a Preface by Father Augustine Baker, O.S.B. Edited by Henry Collins. London, 1871. ↩
D. M. M’Intyre, The Cloud of Unknowing, in the Expositor, series vii. vol. 4 (1907). Dr. Rufus M. Jones, Studies in Mystical Religion, p. 336, regards these treatises as the work of “a school of mystics gathered about the writer of the Hid Divinity.” Neither of these authors includes the translation of the Benjamin Minor, which, however, appears to me undoubtedly from the same hand as that of the Divine Cloud. ↩
Benjamin Minor, cap. 78. ↩
Dialogo cap. 151. ↩
Benjamin Minor, cap. 72. ↩
The MSS. have: “men clepen.” ↩
So the MSS., which agrees with the Latin, ordinati affectus (Benjamin Minor, cap. 3); Pepwell has “ardent feelings.” ↩
So Pepwell, which accords with the Latin: cum tante importunitate. The MSS. read: “unconningly,” i.e. ignorantly. ↩
So Harl. MS. 674 and Pepwell; Harl. MS. 1022, ed. Horstman, reads: “forthe,” i.e. offer. The Latin is: “Et Zelphae quidem sitim dominae suae copia tanta omnino extinguere non potest” (Benjamin Minor, cap. 6). ↩
The Latin has simply: “vinum quod Zelpha sitit, gaudium est voluptatis” (ibid.). ↩
Harl. MS. 1022, ed. Horstman, reads: “in our soul.” ↩
Pepwell gives the modern equivalent, “ordinate” and “inordinate,” for “ordained” and “unordained,” throughout. ↩
Ps. cxi. 10 (Vulgate cx.). ↩
Pepwell adds: “and high Judge.” ↩
Filius visionis. ↩
Gen. xxix. 32 (Vidit Dominus humilitatem meam, Vulgate). ↩
Gen. xxix. 33. ↩
Exauditio. ↩
Matt. v. 4. ↩
Ezek. xxxiii. 14. ↩
Made humble. ↩
Ps. li. 17 (Vulgate l.). ↩
Additus, vel Additio. ↩
Added. Cf. Gen. xxix. 34. ↩
Ps. xciv. 19 (Vulgate xciii.). ↩
Gen. xxix. 34. ↩
Gen. xxix. 35 (Vulgate): Modo confitebor Domino. ↩
Confitens. ↩
Learning. ↩
Ps. cvi. 1, cvii. 1 (cv., cvi., Vulgate). ↩
Pepwell reads: “the true goodness of God.” ↩
Pepwell reads: “conning.” ↩
Latin Invisibilium: Pepwell has “unseasable.” ↩
Pepwell has “feble.” ↩
Reasons. ↩
Because. ↩
Judicium (Pepwell adds: “or judgment”). ↩
Gen. xlix. 16: “Dan shall judge his people.” ↩
Gen. xxx. 6. ↩
Gen. xxx. 8: “Comparavit me Deus cum sorore mea, et invalui” (Vulgate). ↩
In the Latin, “Comparalio vel conversio.” ↩
Gen. xlix. 21: “Naphtali is a hind let loose: he giveth goodly words” (Nephthali cervus emissus at dams eloquia pulchritudinis, Vulgate). ↩
Harl. MS. 1022, ed. Horstman, reads: “full.” ↩
Underloute, participle of Underluten (O.E. Underlutan), “to stoop beneath,” or “submit to.” Cf. Wycliffe’s Bible, Gen. xxxvii. 8: “Whether thow shalt be oure kyng, oither we shal be undirloute to thi bidding?” ↩
Discomfort. ↩
Dixit: Feliciter. Gen. xxx. 11 (Vulgate). ↩
Felicitas. Harl. MS. 674 adds: “whether thou wilt.” ↩
The MSS. have: “selyness.” ↩
Gen. xxx. 13 (Vulgate): Hoc pro beatitudine mea. ↩
Beatus. ↩
Natural. ↩
Murmurs, complains. Cf. Chaucer, The Persones Tale, ed. Skeat SS 30: “After bakbyting cometh grucching or murmuracion; and somtyme it springeth of impacience agayns God, and somtyme agayns man. Agayns God it is, whan a man gruccheth agayn the peynes of helle, or agayns poverte, or los of catel or agayn reyn or tempest; or elles gruccheth that shrewes han prosperitee, or elles for that goode men han adversitee.” ↩
Pepwell adds: at the least willingly. ↩
Pepwell reads: “put down.” ↩
Watches. ↩
Promises. Latin: fovet promissis. ↩
A curious mistranslation: “Sed Aser hosti suo facile illudit dum partem quam tuetur, alta patientiae rupe munitam conspicit” (Benjamin Minor, cap. 33). ↩
Dwelling-place. ↩
Pacified. Harl. MS. 1022, ed. Horstman, reads: “the cite of conscience is made pesebule.” ↩
Merces. ↩
So Harl. MS. 674; omitted in Harl, MS. 1022 and by Pepwell. ↩
Gen. xxx. 18. ↩
The MSS. read: “erles.” ↩
Gen. xlix, 14: “Issachar asinus fortis accubans interterminos” (Vulgate). ↩
Rom. vii. 24. ↩
Phil. i. 23. ↩
Ps iv. 5. Harl. MS. 674 has: “Wraththes and willeth not synne, or thus: Beeth wrothe and synnith not.” ↩
Human nature in our fellow-man. ↩
Fellow-Christian. The words in square brackets are omitted in Harl. MS. 674. ↩
Ps. cxxxix. (Vulgate cxxxviii. ) 21. ↩
Ps. cxix. (Vulgate cxviii.) 104. ↩
Habitaculum fortitudinis. ↩
Gen. xxx. 20. ↩
Assuredly. Pepwell sometimes modernises this word, but not invariably. ↩
1 John i. 8. ↩
Cf. St. Augustine’s various writings against the Pelagians, e.g. Epist. clvii. (Opera, ed. Migne, tom. ii. coll. 374 et seq.), Ad Hilarium. ↩
Deliberate intention. ↩
Warnes in the MSS. ↩
Disposition. ↩
Coaxing, beguiling. Harl. MS. 674 reads: “glosing.” ↩
Madness. ↩
In particular. Pepwell has: “surely.” ↩
Regret. ↩
Better is art than evil strength. A proverbial expression. Cf. Layamons Brut, 17210 (ed Madden, ii. p. 297); Ancren Riwle (ed. Morton), p. 268 (where it is rendered: “Skilful prudence is better than rude force”). Cf. Prov. xxi. 22. ↩
The MSS. have: “ilke.” ↩
Invisibilia. ↩
So Pepwell and Harl. MS. 674. Harl. MS. 1022, ed. Horstman, reads: “see thiself and the candell.” ↩
Pepwell reads: “waking.” ↩
Ps. iv. 6–7. ↩
Harl. MS. 674 reads: “light.” ↩
Salutary. ↩
Skill. ↩
So Pepwell. Harl. MS. 674 reads: “each desire on desire.” Harl. MS. 1022, ed. Horstman, has: “hekand desire unto desire.” ↩
Gen. xxxv. 18. ↩
Ps. xxvi. (Vulgate xxv.) 12. ↩
So Harl. MSS. 1022 and 2373; Pepwell and harl. MS. 674 read: “godly.” ↩
Ps. lxviii. 27 (Vulgate lxvii. 28). ↩
So Harl. MS. 2373; omitted in Harl. MS. 674. Pepwell has instead: “To the which us bring our blessed Benjamin, Christ Jesu, Amen.” Harl. MS. 1022 ends: “Jesus Jesu, Mercy, Jesu, grant Mercy, Jesu.” The whole of this concluding paragraph, which is an addition of the translator, differs considerably in Pepwell. ↩
“And the cause and the rote” (Caxton). ↩
“Also she sayd that she hadde alwaye grete hope and truste in Goddes prouydence, and to this same truste she endured her dysciples seyng unto theym that she founde and knewe” (Caxton). ↩