Part 9

[36] _Rot. Claus._ 7 Ric. II. m. 17 d.

[37] _Duchy of Lancaster, Miscellanea_, Bundle X, No. 43 (now in the Record Office).

[38] ‘Liverez a Richard Dancastre pour un Coler a luy doné par monseigneur le Conte de Derby par cause d’une autre Coler doné par monditseigneur a un Esquier John Gower, vynt et sys soldz oyt deniers.’

[39] _Duchy of Lancaster, Household Accounts_, 17 Ric. II (July to Feb.).

[40] _Register of William of Wykeham_, ii. f. 299b. The record was kindly verified for me by the Registrar of the diocese of Winchester. The expression used about the place is ‘in Oratorio ipsius Iohannis Gower infra hospicium suum’ (not ‘cum’ as previously printed) ‘in Prioratu Beate Marie de Overee in Southwerke predicta situatum.’ It should be noted that ‘infra’ in these documents means not ‘below,’ as translated by Prof. Morley, but ‘within.’ So also in Gower’s will.

[41] Lambeth Library, _Register of Abp. Arundel_, ff. 256-7.

[42] The remark of Nicolas about the omission of Kentwell from the will is hardly appropriate. Even if Gower the poet were identical with the John Gower who possessed Kentwell, this manor could not have been mentioned in his will, because it was disposed of absolutely to Sir J. Cobham in the year 1373. Hence there is no reason to conclude from this that there was other landed property besides that which is dealt with by the will.

[43] I am indebted for some of the facts to Canon Thompson of St. Saviour’s, Southwark, who has been kind enough to answer several questions which I addressed to him.

[44] The features are quite different, it seems to me, from those represented in the Cotton and Glasgow MSS., and I think it more likely that the latter give us a true contemporary portrait. Gower certainly died in advanced age, yet the effigy on his tomb shows us a man in the flower of life. This then is either an ideal representation or must have been executed from rather distant memory, whereas the miniatures in the MSS., which closely resemble each other, were probably from life, and also preserve their original colouring. The miniatures in MSS. of the _Confessio Amantis_, which represent the Confession, show the penitent usually as a conventional young lover. The picture in the Fairfax MS. is too much damaged to give us much guidance, but it does not seem to be a portrait, in spite of the collar of SS added later. The miniature in MS. Bodley 902, however, represents an aged man, while that of the Cambridge MS. Mm. 2. 21 rather recalls the effigy on the tomb and may have been suggested by it.

[45] We may note that the effigy of Sir Robert Gower in brass above his tomb in Brabourne church is represented as having a similar chaplet round his helmet. See the drawing in MS. Harl. 3917, f. 77.

[46] So I read them. They are given by Gough and others as ‘merci ihi.’

[47] Perhaps rather 1207 or 1208.

[48] _Script. Brit._ i. 415: so also _Ant. Coll._ iv. 79, where the three books are mentioned. The statement that the chaplet was partly of ivy must be a mistake, as is pointed out by Stow and others.

[49] Read rather ‘En toy qu’es fitz de dieu le pere.’

[50] Read ‘O bon Jesu, fai ta mercy’ and in the second line ‘dont le corps gist cy.’

[51] _Survey of London_, p. 450 (ed. 1633). In the margin there is the note, ‘John Gower no knight, neither had he any garland of ivy and roses, but a chaplet of four roses only,’ referring to Bale, who repeats Leland’s description.

[52] p. 326 (ed. 1615). Stow does not say that the inscription ‘Armigeri scutum,’ &c.; was defaced in his time.

[53] vol. ii. p. 542.

[54] vol. v. pp. 202-4. The description is no doubt from Aubrey.

[55] On this subject the reader may be referred to Selden, _Titles of Honour_, p. 835 f. (ed. 1631).

[56] _Antiquities of St. Saviour’s, Southwark_, 1765.

[57] vol. ii. p. 24.

[58] _Priory Church of St. Mary Overie_, 1881.

[59] Canon Thompson writes to me, ‘The old sexton used to show visitors a bone, which he said was taken from the tomb in 1832. I tried to have this buried in the tomb on the occasion of the last removal, but I was told it had disappeared.’

[60] vol. ii. p. 91.

[61] _Bp. Braybrooke’s Register_, f. 84.

[62] _Braybrooke Register_, f. 151.

[63] The date of the resignation by John Gower of the rectory of Great Braxted is nearly a year earlier than the marriage of Gower the poet.

[64] I do not know on what authority Rendle states that ‘His apartment seems to have been in what was afterwards known as Montague Close, between the church of St. Mary Overey and the river,’ _Old Southwark_, p. 182.

[65] At the same time I am disposed to attach some weight to the expression in _Mir._ 21774, where the author says that some may blame him for handling sacred subjects, because he is no ‘clerk,’

‘Ainz ai vestu la raye manche.’

This may possibly mean only to indicate the dress of a layman, but on the other hand it seems clear that some lawyers, perhaps especially the ‘apprenticii ad legem,’ were distinguished by stripes upon their sleeves; see for example the painting reproduced in Pulling’s _Order of the Coif_ (ed. 1897); and serjeants-at-law are referred to in _Piers Plowman_, A text, Pass. iii. 277, as wearing a ‘ray robe with rich pelure.’ We must admit, therefore, the possibility that Gower was bred to the law, though he may not have practised it for a living.

[66] The Lincoln MS. has the same feature, but it is evidently copied from Laud 719.

[67] There seems also to have been an alternative numbering, which proceeded on the principle of making five books, beginning with the third, the second being treated as a general prologue to the whole poem. In connexion with this we may take the special invocation of divine assistance in the prologue of the third book, which ends with the couplet,

‘His tibi libatis nouus intro nauta profundum, Sacrum pneuma rogans vt mea vela regas.’

[68] Fuller’s spirited translation of these lines is well known, but may here be quoted again:

‘Tom comes thereat, when called by Wat, and Simm as forward we find, Bet calls as quick to Gibb and to Hykk, that neither would tarry behind. Gibb, a good whelp of that litter, doth help mad Coll more mischief to do, And Will he does vow, the time is come now, he’ll join in their company too. Davie complains, whiles Grigg gets the gains, and Hobb with them does partake, Lorkin aloud in the midst of the crowd conceiveth as deep is his stake. Hudde doth spoil whom Judde doth foil, and Tebb lends his helping hand, But Jack the mad patch men and houses does snatch, and kills all at his command.’

_Church History_, Book iv. (p. 139).

[69] In the first version, ‘Complaints are heard now of the injustice of the high court: flatterers have power over it, and those who speak the truth are not permitted to come near to the king’s side. The boy himself is blameless, but his councillors are in fault. If the king were of mature age, he would redress the balance of justice, but he is too young as yet to be held responsible for choice of advisers: it is not from the boy but from his elders that the evil springs which overruns the world.’

[70] In the first version as follows, ‘O king of heaven, who didst create all things, I pray thee preserve my young king, and let him live long and see good days. O king, mayest thou ever hold thy sceptre with honour and triumph, as Augustus did at Rome. May he who gave thee the power confirm it to thee in the future.

For the glory of thy rule I have written these lines with humble heart. O flower of boyhood, according to thy worthiness I wish thee prosperity.’

[71] In the first version, ‘I am myself the worst of sinners, but may God grant me relief by his Spirit.’

[72] Communicated to me by Miss Bateson.

[73] It is even the case in one instance (i. 846) that a blank is left in the line for a word omitted in D which might have been supplied by reference to any other MS. which contained the passage. So difficult was communication between Oxford and London in those days.

[74] e.g. i. 209 Regem 219 Qui est ii. 9 sociatus 114 de pondere 266 Pontifice.

[75] A few errors may be noted in the poem _De Lucis Scrutinio_, viz. l. 15 manifestus 36 oculis 66 similatam 89 Ominis (_for_ O nimis): also in ‘O deus immense,’ l. 28 se (_for_ te) 104 sub (_for_ sue).

[76] Trifling differences of spelling are as a rule not recorded. Examples of such variations are the following in C: i. 1 ut 11 uidet 23 choruschat 120 talamum 137 sydera 139 themone 141 &c. sed (_for_ set) 196 &c. amodo 234 prohdolor 311 Immundos 586 Egiptus 1056 Symonis 1219 Ocupat 1295 suppremis 1505 loquturus 1514 Obstetit 1755 opprobrium 1832 littora 1947 litora 2094 patiens ii. _Prol._ 11 etiam ii. 57 fatie 261 Moise 494 synagoga iii. 291 redditus, &c. Variation in the use of capital letters or in regard to the separation of ‘que,’ ‘ve,’ &c. from the words which they follow is usually not recorded. The spelling of H and G is almost identical with that of S.

EPISTOLA[77]

=Hanc Epistolam subscriptam corde deuoto misit senex et cecus Iohannes Gower Reuerendissimo in Cristo Patri ac domino suo precipuo, domino Thome de Arundell, Cantuariensi Archiepiscopo, tocius Anglie Primati et apostolice sedis legato. Cuius statum ad ecclesie sue regimen dirigat et feliciter conseruet filius virginis gloriose, dominus noster Ihesus Cristus, qui cum deo patre et spiritu sancto viuit et regnat deus per omnia secula seculorum. Amen.=

Successor Thome, Thomas, humilem tibi do me, Hunc et presentem librum tibi scribo sequentem: Q~uod~ tibi presento ~scriptum~[78] retinere memento, Vt contempletur super hoc quo ~mens stimuletur~. Curia diuisa que Rome stat modo visa, Dum se peruertit, in luctum gaudia vertit: Et quia lex Cristi dolet isto tempore tristi, Hoc ad ~plangendum~ librum tibi mitto legendum. ~Set tu, diuine qui lumen habes medicine,~ ~Gaudeat vt tristis, confer medicamen in istis:~ 10 ~Dummodo lux cessit, alibique fides tenebrescit~, Tu noster Phebus nostris da lumina rebus, Et quod splendescas, virtute tuaque calescas, Hoc magis ad lumen tibi scriptum dono volumen. ~In speculo~ tali de pectore iudiciali Si videas plane, puto non erit illud inane. Cecus ego ~mere~, nequio licet acta videre, ~Te tamen~ in mente ~memorabor~ corde vidente. Corpore defectus, quamuis michi curua ~sen~ectus ~Torquet, adhuc mentem studio sinit esse manentem~, 20 Et sic cum Cristo persto studiosus in isto, Quo mundi gesta tibi scribam iam manifesta. Hinc, pater, exoro, scripturis dumque laboro, Ad requiem ~mentis animam disp~one studentis; Semper speraui, que patrem te semper amaui, ~Quo michi finalis tua gracia sit specialis.~ ~Nunc quia diuisus meus est a corpore visus,~ ~Lux tua que lucet anime vestigia ducet,~ ~Corpus et egrotum, vetus et miserabile totum,~ ~Ne conturbetur, te defensore iuuetur;~ 30 ~Et sic viuentem custos simul et morientem~ ~Suscipe me cecum tua per suffragia tecum.~ ~Lux tua morosa de stirpe micans generosa~ ~Condita sub cinere non debet in orbe latere.~ Claret Arundella quasi Sol de luce nouella, Que te produxit, que te prius vbere succit. Es quia totus Mas vocitaris origine Thomas, Vnde deo totus sis ab omni labe remotus; Et sic prelatus nunc Cristi lege sacratus Legem conseruas, qua te sine labe reseruas. 40 Stat modo secura tua ~lux~, sine crimine pura, ~Claraque lucescit, quod eam nil turpe repressit:~ Anglia letetur, ~lumen quia tale meretur~, Quo bene viuentes tua sint exempla sequentes. Per te succedet amor omnis, et ira recedet, Subque tua cura sunt prospera cuncta futura: Et quia sic creuit tua lux, terramque repleuit, Det deus vt talis tibi lux sit perpetualis. Hec Gower querit, qui tuus est et erit.

FOOTNOTES:

[77] _This Epistle is found in the All Souls_ MS. _only._

[78] _Words written over erasure in the_ MS. _are printed in spaced type._

VOX CLAMANTIS[79]

In huius opusculi principio intendit compositor describere qualiter seruiles rustici impetuose contra ingenuos et nobiles regni insurrexerunt. Et quia res huiusmodi velut[80] monstrum detestabilis fuit et horribilis, fingit[81] se per sompnium vidisse diuersas vulgi turmas in diuersas ~species bestiarum~ domesticarum transmutatas: dicit tamen quod ille bestie domestice, a sua deuiantes natura, crudelitates ferarum sibi presumpserunt. De causis vero, ex quibus inter homines talia contingunt enormia, tractat vlterius secundum distincciones libelli istius, qui in septem diuiditur partes, prout inferius locis suis euidencius apparebit.

=Sequitur prologus.=

=Capitula libri Primi.=

Cap^m. i. Hic declarat in primis sub cuius Regis imperio, in quibus eciam[82] mense et anno, ista sibi accidencia, cuius tenor subsequitur, contingebat. Commendat insuper, secundum illud quod esse solebat, fertilitatem terre illius vbi ipse tunc fuerat, in qua, vt dicit, omnium quasi rerum delicie pariter conveniunt, et loquitur vlterius de amenitate temporis, necnon et de diei serenitate, que tunc tamen[83] sompnium nimis horribile precedebant.

Cap^m. ii. Hic incipit sompnium, vbi quodam die Martis dicit se varias vulgi turmas vidisse, quarum primam in similitudinem asinorum mutari subito speculabatur.

Cap^m. iii. Hic dicit se per sompnium quandam vulgi turmam in boues vidisse mutatam.

Cap^m. iiii. Hic dicit se per sompnium quandam vulgi turmam in porcos vidisse mutatam.

Cap^m. v. Hic dicit se per sompnium quandam vulgi turmam in canes vidisse mutatam.

Cap^m. vi. Hic dicit se per sompnium quandam vulgi turmam in murelegos et vulpes vidisse mutatam: dicit murelegos vt seruos domesticos; dicit vulpes, quia fures ruptis vbique Gaiolis liberi tunc eos comitabantur.[84]

Cap^m. vii. Hic dicit se per sompnium quandam vulgi turmam in aues domesticas vidisse mutatam, quibus dicit ~quod~ bubones quasi predones commixti associebantur.[85]

Cap^m. viii. Hic dicit se per sompnium quandam vulgi turmam in muscas et ranas vidisse mutatam.

Cap^m. ix. Hic dicit se per sompnium vidisse quod, quando omnes predicte furie in vnum extiterant congregate, quidam Graculus auis, Anglice Gay,[86] qui vulgariter vocatur Watte, presumpsit sibi statum regiminis aliorum, et in rei veritate ille Watte fuit dux eorum.

Cap^m. x. Hic dicit se per sompnium vidisse progenies Chaym maledictas vna cum multitudine seruorum nuper Regis Vluxis, quos Circes in bestias mutauit, furiis supradictis associari.

Cap^m. xi. Hic dicit secundum visionem sompnii qualiter audiuit nomina et eorum voces diuersas et horribiles. Dicit eciam de Iohanne Balle presbitero, qui eos ad omne scelus instigabat, et quasi propheta inter eos reputabatur.

Cap^m. xii. Hic dicit secundum visionem sompnii qualiter furie supradicte precones sibi et tribunos constituebant, et quomodo senes et iuuenes eorum fuerunt armati.

Cap^m. xiii. Hic dicit secundum visionem sompnii qualiter et quando dicte furie, instigante diabolo, Nouam Troiam, id est ciuitatem Londoniarum, ingresse sunt: nam sicut Troia nuper desolata extitit, ita ista Ciuitas protunc quasi omni consolatione destituta pre dolore penitus ignominiosa permansit.

Cap^m. xiiii. Hic tractat secundum visionem sompnii quasi per figuram de morte Cantuariensis Archiepiscopi.

Cap^m. xv. Hic tractat vlterius secundum visionem sompnii de diuersa persecucione et occisione, quas in dicta Ciuitate quodammodo absque vlla pro tunc defensione furie supradicte, prodolor! faciebant, et qualiter huiusmodi fama vicinas perterruit ciuitates.

Cap^m. xvi. Hic plangit secundum visionem sompnii quasi in propria persona dolores eorum, qui in siluis et speluncis pre timore temporis illius latitando se munierunt.

Cap^m. xvii. Hic eciam secundum visionem sompnii describit quasi in persona propria angustias varias que contingebant hiis qui tunc pro securitate optinenda in Turrim Londoniarum se miserunt, et de ruptura eiusdem turris; figurat enim dictam turrim similem esse naui prope voraginem Cille periclitanti.

Cap^m. xviii. Hic dicit secundum visionem sompnii qualiter tanta superhabundauit tempestas quod de certo remedio absque manu diuina omnes in dicta naui hesitarunt, et deum super hoc precipue quilibet sexus ingenui deuocius exorabat.

Cap^m. xix. Hic dicit secundum visionem sompnii de quadam voce diuina in excelsis clamante, et quomodo deus placatus tandem precibus tempestates sedauit, et quomodo quasi in holocaustum pro delicto occisus fuit ille Graculus, id est Walterus, furiarum dictarum Capitaneus.

Cap^m. xx. Hic loquitur adhuc de naui visa in sompnis, id est de mente sua adhuc turbata, vt si ipse mentaliter sompniando, quasi per nauem variis ventis sine gubernaculo agitatam, omnes mundi partes pro pace mentis scrutanda inuestigasset, et tandem in partes Britannie Maioris, vbi raro pax est, dicit se applicuisse. Dicit eciam qualiter vox in sompnis sibi iniunxit quod ipse omnino scriberet ea que de mundo in illo scrutinio vidisset et audisset; et ita terminatur sompnium.

Cap^m. xxi. Hic reddit vigilans gracias deo, qui eum in sompnis a pelago liberauit.

=Expliciunt Capitula libri primi.=

=Incipiunt Capitula libri Secundi. =

Prologus. Hic dicit quod ipse iam vigilans, secundum vocem quam in sompnis acceperat, intendit scribere ea que de mundo vidit et audiuit, et vocat libellum istum Vox Clamantis, quia de voce et clamore quasi omnium conceptus est; vnde in huius operis auxilium spiritum sanctum inuocat.

Cap^m. i. Hic dicit, secundum quod de clamore communi audiuit, qualiter status et ordo mundi precipue in partibus istis multipliciter in peius variatur, et quomodo vnusquisque super hoc fortunam accusat.

Cap^m. ii. Hic corripit fortunam et sui euentus inconstanciam deplangit.

Cap^m. iii. Hic describit fortunam secundum aliquos, qui sortem fortune dicunt esse et[87] casum.

Cap^m. iiii.[88] Hic tractat vlterius de mutacione fortune secundum quod dicunt: concludit tamen in fine, quod neque sorte aut casu, set ex meritis vel demeritis, sunt ea que hominibus contingunt.

Cap^m. v.[89] Hic dicit secundum scripturas et allegat, qualiter omnes creature homini iusto seruientes obediunt.

Cap^m. vi. Hic tractat secundum scripturas et allegat, qualiter omnes creature homini peccatori aduersantes inobediunt.

Cap^m. vii. Hic loquitur de deo summo Creatore, qui est trinus et vnus, in cuius scientia et disposicione omnia creata reguntur.

Cap^m. viii. Hic loquitur de filio dei incarnato domino nostro Ihesu Cristo, per quem de malo in bonum reformamur.

Cap^m. ix. Hic dicit quod quilibet debet firmiter credere, nec vltra quam decet argumenta fidei inuestigare.

Cap^m. x. Hic tractat quod in re sculptili vel conflatili non est confidendum, nec eciam talia adorari debent, set quod ex illis in ecclesia visis mens remorsa ad solum deum contemplandum cicius commoueatur.

Cap^m. xi. Hic dicit quod exquo solus deus omnia creauit, solus est a creaturis adorandus, et est eciam magne racionis vt ipse omnia gubernet, et secundum merita et demerita hominum solus in sua voluntate iudicet.

=Expliciunt Capitula libri secundi.=

=Incipiunt Capitula libri Tercii.=

Prologus. Hic dicit quod, exquo non a fortuna set meritis et demeritis ea que nos in mundo prospera et aduersa vocamus digno dei iudicio hominibus contingunt, intendit consequenter scribere de statu hominum, qualiter se ad presens habent, secundum hoc quod per sompnium superius dictum vidit et audiuit.

Cap^m. i. Hic tractat qualiter status et ordo mundi in tribus consistit gradibus: sunt enim, vt dicit, Clerus, Milicies, et Agricultores, de quorum errore mundi infortunia nobis contingunt. Vnde pre aliis videndum est de errore Cleri, precipue in ordine prelatorum, qui potenciores aliis existunt; et primo dicet de illis qui Cristi scolam dogmatizant et eius contrarium operantur.

Cap^m. ii. Hic loquitur de prelatis illis, qui carnalia appetentes vltra modum delicate viuunt.

Cap^m. iii. Hic loquitur de prelatis illis, qui lucris terrenis inhiant, honore prelacie gaudent, et non vt prosint sed vt presint episcopatum desiderant.

Cap^m. iiii. Hic loquitur de legibus eorum positiuis, que quamuis ad cultum anime necessarie non sunt, infinitas tamen constituciones quasi cotidie ad eorum lucrum nobis grauiter imponunt.[90]

Cap^m. v. Hic loquitur de prelatis illis,[91] qui bona mundi temporalia possidentes spiritualia omittunt.

Cap^m. vi. Hic loquitur[92] qualiter Cristus pacem suis discipulis dedit et reliquit: dicit[93] tamen quod modo propter bona terrena guerras saltem contra Cristianos prelati legibus suis positiuis instituunt et prosequntur.

Cap^m. vii. Hic loquitur[94] qualiter clerus in amore dei et proximi deberet pius et paciens existere, et non bellicosus.

Cap^m. viii. Hic tractat eciam[95] qualiter non decet prelatos ex impaciencia contra populum Cristianum aliqualiter[96] bella mouere; set tantum ex precibus absque impetu ire omnem deo adiuuante mundi deuincant maliciam.

Cap^m. ix. Hic tractat quod, sicut non decet dominos temporales usurpare sibi regimen in spiritualibus, ita nec decet cleri prelatos attemptare sibi guerras et huiusmodi temporalia, que mundi superbia et auaricia inducunt.

Cap^m. x. Hic querit quod, exquo prelati scribunt et docent ea que sunt pacis, quomodo in contrarium ea que sunt belli procurant et operantur. Ad quam tamen questionem ipse subsequenter respondet.

Cap^m. xi. Hic loquitur de prelatis illis, qui nomen sanctum sibi presumunt, apropriant tamen sibi terrena, nec aliis inde participando ex caritate subueniunt.

Cap^m. xii. Hic loquitur de Simonia prelatorum, et qualiter hii delicati, dicentes se esse ecclesiam, aliis grauiora imponunt, et multociens de censura horribili laicos pro modico impetuose torquent et infestant.

Cap^m. xiii. Hic loquitur qualiter prelatus non solum doctrina set etiam bonis actibus populo sibi commisso lucere deberet.

Cap^m. xiiii. Hic loquitur qualiter signa Anticristi in Curia Romana precipue ex auaricia secundum quosdam apparuerunt.

Cap^m. xv. Hic loquitur secundum commune dictum, qualiter[97] honores et non onera prelacie plures affectant, quo magis in ecclesia cessant virtutes, et vicia multipliciter accrescunt.

Cap^m. xvi. Postquam dictum est de illis qui errant in statu prelacie, dicendum est de errore curatorum, qui sub prelatis constituti, parochiarum curas sub animarum suarum periculo admittentes, negligenter omittunt: et primo intendit dicere de curatis illis qui suas curas omittentes ad seruiendum magnatum curiis adherent.

Cap^m. xvii. Hic loquitur de rectoribus illis, qui ab episcopo licentiati se fingunt ire scolas, vt sub nomine virtutis vicia corporalia frequentent.

Cap^m. xviii. Hic loquitur de rectoribus illis, qui in curis residentes, curas tamen negligentes, venacionibus precipue et voluptatibus penitus intendunt.

Cap^m. xix. Hic loquitur de rectoribus in curis residentibus, qui tamen curas animarum omittentes, quasi seculi mercatores singula de die in diem temporalia ementes et vendentes, mundi huius diuicias adquirunt.

Cap^m. xx. Postquam dictum est de errore illorum qui in ecclesia beneficiati existunt, iam dicendum est de presbiteris stipendiariis; de talibus saltem, qui non propter mundiciam et ordinis honestatem, set propter mundi ocia gradum presbiteratus appetunt et assumunt. Et primo dicit de illis qui pro diuinis celebrandis excessiue se vendunt.