NOTES
A. = MS. ADD. 37790. C.- C.C.C. MS 236.
L.--MS. Dd. 5.64.
Prologue of Richard Rolle.
NOTE i., p. 12,--This passage, beginning
`Euigilans vero animam meam' to the end of the chapter, is found in early
printed editions of Bonaventura's works as the prologue to a treatise called
the Incendium Amoris. But both the prologue and the title are said to be
spurious in the exhaustive edition of the works published by the college of S.
Bonaventura. `De titulo huius opusculi et de prologo illo Evigilans vero animam
meam, qui certissime spurisu est, cum nec in primis editionibus nec in
codicibus, exceptis tribus valde recentibus, inveniatur' (Ad Claras Aquas, vol.
viii. p. 3, 1989).
This is interesting as freeing Rolle--at any rate
in this case--from the charge of incorporating the writings of others in his
works. Not that the charge was a serious one in those days, when the pride of
authorship was unknown. Rolle's aim was to kindle men's hearts to love God; by
his own words if he could, or if he found his thoughts better expresses by
another, he would gladly use what that other had written or said.
NOTE ii., p. 13.--L. reads: `eo de iure
apciores essent ad amandum'; which Misyn translates literally. C. `the more
abyll to lufe be lawe thai ar.'[30]
THE FIRE OF LOVE--BOOK I
Chapter I
Note iii., p. 16--C. reads: `for thai
vnmanerly wyth warldly mone has armyd tham self.' But L. `quia terrenas
pecunias immoderate amauerunt'; which is probably correct, and which I have
therefore followed.
Note iv., p. 17--an omission in C. L., reads:
`Erumpit enim in ostensione operis feruor amoris.'
Note v., p. 18--Another omission L. `et qui ad
amandum deum semper sunt auidi.'
Chapter II
Note vi., p. 20 = The Bible references are to
the Vulgate of Sixtus V and Clement VII, and where the A.V. differs the
reference to the latter has been added. I have not been able to trace the
source of Rolle's quotations. They often differ slightly from the Vulgate, nor
do they follow the Vetus Itala. Most probably Rolle quoted from the missal or
breviary, or possibly he may have relied upon his memory which has sometimes
played him false.
(Eccli. = Ecclesiasticus. Eccl. =
Ecclesiastes.)
Note vii. p. 20--A difficult passage. I give both
the Latin and Middle English in full. L. `Porro perfecti qui in hanc
excellentem abundunciam eterne amicicie assumuntur in preclaro calice caritatis
melliflue, dulcore indebibili iam imbuti viuunt atque in almiphono amenitatis
archano in animum suum hauriunt felicem ardorem quo iocundati iugiter
inestimabilem habent interni electuarii confortacionem.' And C. `Parfyte
forsoth that in to his passynge plente of endeles frenschyp ar takyn. taght
with swetness that sall not waste. new lyffe in the clere chales of full swete
charite. And in holy counsaill of myrth thai drawe into there saules happy
hete. with the whilk thai gretely gladdyd has gretter comforth then may be
trowyd of gostely letwary.'
Note viii., p. 21--This is the only passage in
the Incendium where Rolle breaks into rhythm:
L. `O deus meus,
O amor meus
Illabere mihi,
Tua caritate perforato,
Tua pulcritudine vulnerato,
Illabere, inquam,
Et languentem'
and then he continues: `consolare medicina tu
miseri; ostende te amanti; ecce in te est omne desiderium meum, omne quod
querit cor meum,' etc. Dr. Horstman takes this absence of rhythm as one of the
proofs of the later date of the Incendium, since the Melum Contemplativorum, a
much earlier work, is constantly broken up into verse.
Note ix., p. 21--L. reads: `nec me aliquando
deseras quem tanto tui desiderio cernis flagrare,' but C. has: `Forsake thou
neuer hym that thou feles so swetely smel in thi desyre'; misreading flagrare
for fragrare.
Chapter IV.
Note x., p. 27--There seems some corruption
here. L. `et quasi in organo ascendit in altum concupitum clarificantem
contemplari'; and C. `& als wer goyng to heghe clere desyre in noys of
organes to be contemplatyue.' The difficulty here is `contemplari,' which I
have altered in the text to `contemplation.'
Chapter V.
Note xi., p. 30--Rolle seems here to have
sacrificed clearness for the sake of alliteration. L. reads: `Quamobrem capaces
gaudii amoris et concipientes calorem qui non potest consumi concurrunt in
canticum clari concentus et armonie amorose, atque in amenitate amicabili
obumbracionem habent celitus infusam, contra omnem estum lenocinii ac liuoris.'
And C. `ffor whilk thinge takars of lufly ioy & heete consauand that may
not be consumyd in songe thai ryn of clene company & lufly armony. And in
frendely myrth heuenly thai haue in yett a schadow agayne all hete of lychery
& fylth.'
Note xii. p. 30--In this passage the sense seems
subordinated to the alliteration. L. `Hinc est vtique quod sine memore
moriuntur, immo cum gaudio gradientes, et tam grandem gradum eleuantur in
eternis honoribus et consistunt coronati in copiosissima creatoris
contemplacione continentes cum choris clarissimis, qui eciam ardencius anhelant
in essenciam ipsam omnibus imperantem.' And C. `Herefore treuly it is that thai
withouten heuynes dy sothely with Ioy passand vnto so grete degre in endles
worschip. thai are lyft. and ar crounyd in behaldynge moste plentevous of per
makar. syngand with clerist wheris the whilk also more byrnyngly desiris in to
that godhede that reulys all thinge.'
Note xiii., p. 31--This idea often occurs;
compare Prol., p.13; and Bk. II. ch iii, p. 142. It iscommon in most mystical
writers, and many illustrations might be quoted from the Fioretti of S.
Francis. For example brother Giles once praised Bonaventura's learning, and the
latter replied that a poor old woman could love God better than a learned
theologian. Thereupon Giles cried out to an old woman who was pasing, that she
loved God better than Bonaventura.
Chapter VII
Note xiv., p. 35--The Latin brings out the
meaning more clearly. L. `quia et vna est maiestas trium personarum, plena et
perfecta et quelibet persona in se plenam continet maiestatem, equalitatem
quidem et ydemptitatem habens secundum deitatis substantiam et diuersitatis
distinccione non carens secundum vocabuli proprietatem.'
Property is here used in the scientific sense.
Compare the Prayer of Humble Access: ` Whose property is always to have
mercy.'
Note xv., p. 36--An omission in C. L. reads: `et
filius non minor est in patre quam in se.'
Note xvi., p 36--In the shorter versions of the
Incendium this chapter begins here, with the words: `Nichil enim tam suaue est
sicut diligere christum.'
Chapter IX
Note xvii., p. 43--There is some corruption
here. C. reads: `And noudyr pai will be ouycumyne, with auctorite ne resun pat
pai sult not be sene hawstande haue sayd pat wer vnacordyng.' And L. `et nec
auctoritate nec racione possunt vinci ne videantur victi et incongruum
protulisse.' Some word is wanted to translate victi, but hawsande seems to be a
mistaken writing ofr baue said which follows it; nor is it found in A. It would
be interesting if anyone could throw light on this passage.
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.
BOOK II
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'.
[30] I have both here and in the footnotes
followed the spelling of the manuscripts.