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treasure to his eldest daughters, Gonorilla and Regau." When this was told Aganippus, he, being very much in love with the lady, sent again to king Leir, to tell him, "That he had money and territories enough, as he possessed the third part of Gaul, and desired no more than his daughter only, that he might have heirs by her." At last the match was concluded; Cordeilla was sent to Gaul, and married to Aganippus.

10

move her commiseration, because (as related above) he had treated her so unworthily. However, disdaining to bear any longer such base usage, he took ship for Gaul. In his pas5 sage he observed that he had only the third place given him among the princes that were with him in the ship, at which, with deep sighs and tears, he burst forth into the following complaint:

"O irreversible decrees of the Fates, that never swerve from your stated course! why did you ever advance me to an unstable felicity, since the punishment of lost happiness is greater than the sense of present misery? The remembrance of the time when vast numbers of men obsequiously attended me in the taking the cities and wasting the enemy's countries, more deeply pierces my heart than the view of my present calamity, which has

formerly prostrate at my feet. Oh! the enmity of fortune! Shall I ever again see the day when I may be able to reward those according to their deserts who have forsaken me in my distress? How true was thy answer, Cordeilla, when I asked thee concerning thy love to me, "As much as you have, so much is your value, and so much do I love you." While I had anything to give they valued me, being friends, not to me, but to my gifts; they loved me then, but they loved my gifts much more: when my gifts ceased, my friends vanished. But withwhat face shall I presume to see you, my dearest daughter, since in my anger I married you upon worse terms than your sisters, who, after all the mighty favours they have received from me, suffer me to be in banishment and poverty?"

A long time after this, when Leir came to be infirm through old age, the two dukes, on whom he had bestowed Britain with his two daughters, fostered an insurrection against him, and deprived him of his kingdom, and 15 of all regal authority, which he had hitherto exercised with great power and glory. At length, by mutual agreement, Maglaunus, duke of Albania, one of his sons-in-law, was to allow him maintenance at his own house, 20 exposed me to the derision of those who were together with sixty soldiers, who were to be kept for state. After two years' stay with his son-in-law, his daughter Gonorilla, grudged the number of his men, who began to upbraid the ministers of the court with their scanty 25 allowance; and, having spoken to her husband about it, she gave orders that the numbers of her father's followers should be reduced to thirty, and the rest discharged. The father, resenting this treatment, left Maglaunus, and 30 went to Henuinus, duke of Cornwall, to whom he had married his daughter Regau. Here he met with an honourable reception, but before the year was at an end, a quarrel happened between the two families, which raised Regau's 35 indignation; so that he commanded her father to discharge all his attendants but five, and to be contented with their service. This second affliction was insupportable to him, and made him return again to his former daughter, with 40 and the like expressions, he arrived at Karitia,2 hopes that the misery of his condition might move in her some sentiments of filial piety, and that he, with his family, might find a subsistence with her. But she, not forgetting her resentment, swore by the gods he should not 45 and nakedness. Cordeilla was startled at stay with her, unless he would dismiss his retinue, and be contented with the attendance of one man; and with bitter reproaches she told him how ill his desire of vain-glorious pomp suited his age and poverty. When he found 50 that she was by no means to be prevailed upon, he was at last forced to comply, and, dismissing the rest, to take up with one man only. But by this time he began to reflect more sensibly with himself upon the grandeur from which 55 him bathing, clothes, and all other nourish

he had fallen, and the miserable state to which he was now reduced, and to enter upon thoughts of going beyond sea to his youngest daughter. Yet he doubted whether he should be able to

As he was lamenting his condition in these

where his daughter was, and waited before the city while he sent a messenger to inform her of the misery he was fallen into, and to desire her relief for a father who suffered both hunger

the news, and wept bitterly, and with tears asked how mary men her father had with him. The messenger answered, he had none but one man, who had been his armour-bearer, and was staying with him without the town. Then she took what money she thought might be sufficient, and gave it to the messenger, with orders to carry her father to another city, and there give out that he was sick, and to provide for

ment. She likewise gave orders that he should take into his service forty men, well clothed and accoutred, and when all things were thus

2 Calais.

prepared he should notify his arrival to king Aganippus and his daughter. The messenger quickly returning, carried Leir to another city, and there kept him concealed, till he had done everything that Cordeilla had commanded.

As soon as he was provided with his royal apparel, ornaments, and retinue, he sent word to Aganippus and his daughter, that he was driven out of his kingdom of Britain by his sons-in-law, and was come to them to procure 10 their assistance for recovering his dominions. Upon which they, attended with their chief ministers of state and the nobility of the kingdom, went out to meet him, and received him honourably, and gave into his management the 15 whole power of Gaul, till such time as he should be restored to his former dignity.

quite still, that, when he parteth from you, he may not know either good or evil of you, nor know anything either to praise or to blame in you. Some one is so learned and of such wise 5 speech, that she would have him to know it, who sits and talks to him and gives him word for word, and becomes a preceptor who should be an anchoress, and teaches him who is come to teach her; and would, by her own account, soon be celebrated and known among the wise. Known she is well; for, from the very circumstance that she thinketh herself to be reputed wise, he understands that she is a fool; for she hunteth after praise and catches reproach. For, at last, when he is gone away he will say, "This anchoress is a great talker." Eve, in Paradise, held a long conversation with the serpent, and told him all the lesson that God had taught her and Adam concerning the apple; and thus the fiend, by her talk, understood at once, her weakness, and found out the way to ruin her. Our lady, Saint Mary, acted in a quite different manner. She told the angel no tale, but asked him briefly that which she wanted to know. Do you, my dear sisters, imitate our lady, and not the cackling Eve. Wherefore, let an anchoress, whatsoever she be, keep silence as much as ever she can and may. Let her not have the hen's nature.

In the meantime Aganippus sent officers all over Gaul to raise an army, to restore his father-in-law to his kingdom of Britain. Which 20 done, Leir returned to Britain with his son and daughter and the forces which they had raised, where he fought with his sons-in-law and routed them. Having thus reduced the whole kingdom to his power, he died the third year after. 25 Aganippus also died; and Cordeilla obtained the government of the kingdom, buried her father in a certain vault, which she ordered to be made for him under the river Sore, in Leicester, and which had been built originally 30 When the hen has laid, she must needs cackle. under the ground to the honour of the god Janus. And here all the workmen of the city, upon the anniversary solemnity of that festival, used to begin their yearly labours.

From ANCREN RIWLE1

c. 1210-1225

(Modernized by REV. JAMES MORTON) OF SPEECH

And what does she get by it? Straightway comes the chough and robs her of her eggs and devours all that of which she should have brought forth live birds. And just so the 35 wicked chough, the devil, beareth away from the cackling anchoress, and swalloweth up, all the good they have brought forth, and which ought, as birds, to bear them up toward heaven, if it had not been cackled. The poor pedler 40 makes more noise to cry his soap than a rich mercer all his valuable wares. Of a spiritual man in whom you place confidence, as you may do, it is good that you ask counsel, and that he teach you a safe remedy against temptations;

Speaking and tasting are both in the mouth, as sight is in the eyes; but we shall let tasting alone until we speak of your food, and treat, at present, of speaking, and thereafter of hear- 45 and in confession shew him, if he will hear you, ing, of both in common, in some measure, as they go together.

First of all, when you have to go to your parlour window, learn from your maid who it is that is come; for it may be some one whom you 50 ought to shun; and, when you must needs go forth, make the sign of the cross carefully on your mouth, ears, and eyes, and on your breast also, and go forth in the fear of God to a priest.

your greatest and vilest sins, that he may pity you, and out of compassion cry internally to Christ to have mercy upon you, and have you often in his mind and in his prayers. "Sed multi veniunt ad vos in vestimentis ovium, intrinsecus autem sunt lupi rapaces." "But be aware and on your guard," saith our Lord, "for many come to you clothed in lambs' fleece and are raging wolves." Believe secular men

Say first, "Confiteor," and then "Benedicite," 55 little, religious still less. Desire not too much

which he ought to say; hear his words and sit

The Rule of the Anchoresses, (or nuns). It has been claimed that the Ancren Riwle was the work of Richard Poore, Bishop of Chichester, Salisbury, and Durham.

their acquaintance. Eve spoke with the serpent without fear. Our lady was afraid of speaking with Gabriel.

2 St. Matt. vii. 15,

WATCHFULNESS AND DILIGENCE

Eight things especially admonish and invite us to be watchful and diligent in some good work-the shortness of this life-the difficulty of our way-the small amount of our meritsthe great number of our sins-the certainty of death, and the uncertainty of the time-the severe doom of the day of judgment, which is also so strict. Our Lord saith in the gospel: 10 "De omni verbo otioso," etc. Item "Capillus de capite vestro non peribit;" that is, no thought shall be unpunished. These are God's words: that every idle word shall be there

any one were to offer to buy one of these from you at the day of Judgment; that is, if one were to offer to buy from you the reward that ariseth from it, ye would not sell it for all 5 the gold in the world. For this shall be your song before the Lord: "Laetati sumus pro diebus quibus nos humiliasti-annis quibus vidimus mala;" that is, We are glad now, O Lord, for the days in which thou didst humble us with the wrongs we suffered from other men; and, we are glad now, O Lord, for the years in which we were sick and saw pain and sorrow. Every worldly affliction is God's ambassador. Men will receive honourably the

brought forth, and idle thoughts that were not 15 messenger of a man of rank, and make him

previously amended. Consider now what cometh of depraved affections and sinful works. Again, the seventh thing which warns us to be vigilant is the pains of hell, in which

gladly welcome; and so much the more if he is intimately acquainted with the King of Heaven. (And who was more intimate with the heavenly King) while He dwelt here, than

ing, which never left him until his life's end. This messenger that I am speaking of to youwhat doth he say to you? He comforteth you in this manner. As God loved me, saith he, he

consider three things—the innumerable tor- 20 was this ambassador?—that is, worldly sufferments which no tongue may tell the eternity of each, which lasteth without end-and their vast bitterness. The eighth thing is the greatness of the reward in the blessedness of heaven, world without end. Whoso watcheth well here 25 sent me to his dear friend. My coming, and

my abiding, though it may seem bitter, is yet salutary. Must not that thing be dreadful, the shadow of which you could not look upon for dread? And if the very shadow were so sharp

a little while-whoso hath these eight things in her heart, will shake off her sleep of vicious sloth in the still night, when nothing is to be seen to hinder prayer. The heart is often at such a season so sincere; for there is then no wit- 30 and so hot, that ye might not feel it without ness of any good that we do but God only, and his angel, who is busily employed in inciting us to good. For then, nothing is lost, as there often is in the day.

pain, what would you say of the very awful thing itself, from which it comes? Know ye this for certain, that all the misery of this world is only as a shadow in comparison with the

Hear now, my dear sisters, how evil it is to 35 misery of hell. I am the shadow, saith this be vain and boast of good deeds, and how good it is to conceal our good works, and to fly by night, like the night fowl, and to gather in the darkness, that is, privately and secretly, food for the soul.

JOY IN SUFFERING

messenger, that is, this world's suffering: ye must needs receive me, or that dreadful misery of which I am the shadow. Whoso receiveth me gladly, and maketh me cheerfully welcome, 40 my Lord sends her word that she is freed from the thing of which I am the shadow. Lo! thus speaketh God's messenger; and therefore saith St. James, "Omne gaudium existimate fratres, cum in temptationes varias incideritis.” Count it all joy to fall into divers of these temptations that are called outward; and St. Paul saith, "Omnis disciplina in præsenti videtur esse non gaudii, sed mæroris; postmodum vero," etc. All those temptations where

Go ye now, then, along the hard and toilsome way toward the great feast of heaven, where your glad friend expecteth your coming, more 45 joyfully than foolish worldly men go by the green way toward the gallows-tree, and to the death of hell. It is better to go toward heaven sick, than in health toward hell, and to mirth with want, than to woe with abundance. Not 50 with we are now beaten, seem sorrow and not

however, but that wretched worldly men buy
hell dearer than ye do heaven. Solomon saith,
"The way of sinners is planted over with
stones:" that is, with severe afflictions. Of
one thing be ye well assured that a harsh 55
word that ye bear with patience, or a single
day's weariness, or a sickness of an hour-if

St. Matt. xii. 36.

Eccles. xxi. 10.

joy; but they turn afterwards to prosperity and eternal blessedness.

TEMPTATIONS

Holy meditations are comprehended in a verse that was long since taught you, my dear sisters:

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Mors tua, mors Domini, nota culpae, gaudia coeli,

Judicii terror, figantur mente fideli.

That is,

Think oft, with sorrow of heart, of thy sins. Think also of the pains of hell, and of the joys of heaven.

Think also of thine own death, and of the cross

of Christ.

Have oft in thy mind the fearful doom of the judgment day.

And think how false this world is, and what are its rewards.

Think also what thou owest God for his good

ness.

5

10

It would require a long while to explain fully
every one of these words. But, if I hasten
quickly onward, tarry ye the longer. I say
one word in regard to your sins: that when 20
ye think of the pains of hell and the joys of
heaven, ye must understand that God designed
to exhibit them, in some manner, to men in
this world, by worldly pains and worldly joys;
and he showed them as it were a shadow-25
for the likeness to them is no greater. Ye are
above the sea of this world, upon the bridge
of heaven. See that ye be not like the horse
that is shy, and blencheth at a shadow upon
the high bridge, and falleth down into the 30
water from the high bridge. They are, indeed,
too shy who flee through fear of a picture that
seemeth to them ghastly and terrible to behold.
All pain and pleasure in this world is only like
a shadow-it is all only as a picture.

THE LADDER OF PAIN

me, saith he, and cast away from me all my offences, that I may be lightened of their weight, and may mount up lightly to heaven by the arms of this ladder.

Matthew Paris

d. 1259

AN IRRUPTION OF THE TARTARS (From Historia Anglorum, translated by J. A. GILES)

In this year,1 that human joys might not long continue, and that the delights of this 15 world might not last long unmixed with lamentation, an immense horde of that detestable race of Satan, the Tartars, burst forth from their mountain-bound regions, and making their way through rocks apparently impenetrable, rushed forth, like demons loosed from Tartarus (so that they are well called Tartars, as it were inhabitants of Tartarus); and overrunning the country, covering the face of the earth like locusts, they ravaged the eastern countries with lamentable destruction, spreading fire and slaughter wherever they went. Roving through the Saracen territories they razed cities to the ground, burnt woods, pulled down castles, tore up the vine-trees, destroyed gardens, and massacred the citizens and husbandmen; if by chance they did spare any who begged their lives, they compelled them, as slaves of the lowest condition, to fight in front of them against their own kindred. 35 And if they only pretended to fight, or perhaps warned their countrymen to fly, the Tartars following in their rear, slew them; and if they fought bravely and conquered, they gained no thanks by way of recompense, and thus these savages ill-treated their captives as though they were horses. The men are inhuman and of the nature of beasts, rather to be called monsters than men, thirsting after and drinking blood, and tearing and devouring the flesh of dogs and

"Vilitas et asperitas," contempt and ill usage; these two things, ignominy and pain, as St. Bernard saith, are the two arms of the 40 ladder which reach up to heaven, and between those arms are fixed the staves (or steps) of all the virtues by which men climb up to the blessedness of heaven. And because David had the two arms of this ladder, though he 45 human beings; they clothe themselves in the was king, he climbed upward, and said boldly to our Lord, "Vide humilitatem meam et laborem meum, et dimitte universa delicta mea." "Behold," said he, "and see my humility and my labour, and forgive me all my sins." Mark 50 well these two words which David joineth together-labour and humility: labour, in pain and grief, in anxiety and sorrow; humility, against the unjust ignominy which a man endures who is despised. "Behold in me both 55 themselves, and which, owing to the shortness

of these," saith David the beloved of God, "I have these two arms of the ladder." "Dimitte universa delicta mea:" Leave behind • Psl. xxv. 18.

skins of bulls, and are armed with iron lances; they are short in stature and thickset, compact in their bodies, and of great strength; invincible in battle, indefatigable in labour; they wear no armour on the back part of their bodies, but are protected by it in front; they drink the blood which flows from their flocks, and consider it a delicacy; they have large and powerful horses, which eat leaves and even the trees

of their legs, they mount by three steps instead of stirrups. They have no human laws, know no mercy, and are more cruel than lions or 1i. e., 1243.

5.

in its first quarter, there appeared a new moon
swollen and red in appearance, as a sign of
coming tempests; according to the experimental
writings of the philosopher and poet:

Promittit de more rubens nova Cynthia ventos,
Caumate vel Borea valido nisi præpediatur:
Turgida dat nimbos, seu pallida clara serenum.

(When Cynthia yet is new, and ruddy tints
O'erspread her face, it threatens gusts of wind,
Unless excess of heat or cold prevent.
Her face, if swollen, portendeth storms; but,
pale

bears; they have boats made of the hides of oxen, ten or twelve having one amongst them; they are skilful in sailing or swimming, hence they cross the largest and most rapid rivers without any delay or trouble; and when they have no blood, they greedily drink disturbed and even muddy water. They have swords and daggers with one edge, they are excellent archers, and they spare neither sex, age, or rank; they know no other country's language 10 except that of their own, and of this all other nations are ignorant. For never till this time has there been any mode of access to them, nor have they themselves come forth, so as to allow any knowledge of their customs or persons to 15 be gained through common intercourse with other men; they take their herds with them, as also their wives, who are brought up to war, the same as the men; and they came with the force of lightning into the territories of the 20 trees, and carried them to a great distance Christians, laying waste the country, committing great slaughter, and striking inexpressible terror and alarm into every one.

And bright, she clears the face of heaven.)

The sky then, in the first week of the increase of the moon, was covered with a thick mist, and began to be much disturbed by the violence of the winds, which tore away the branches and the leaves which were then dying away on the

through the air. What was more destructive, the disturbed sea transgressed its usual bounds, the tide flowing twice without any ebb, and emitted such a frightful roaring sound, that,

ment in those who heard it; even old men, and indeed none of modern times, remembered ever to have seen the like before. In the darkness of the night too the sea appeared to burn like a

The founders of their tribes are called gods, 25 even in parts remote from it, it created amazeand they celebrate their solemnities at certain seasons; they have many especial celebrations, but only four regular ones. They think that everything was made for them alone, and they think that there is no cruelty in practising every 30 fire, and the billows seemed to crowd together, kind of severity on those who rebel against them. They have hard and robust breasts, lean and pale faces, stiff, high shoulders, and short distorted noses; their chins are sharp and prominent, the upper jaw low and deep, the 35 teeth long and few, their eyebrows stretch from the hair to the nose, their eyes are black and restless, their countenances long and grim, their extremities bony and nervous, their legs thick but short below the knee. In stature 40 they are equal to us, for what they lose below the knee is made up for in the greater length of their upper parts. Their native country is that great waste, formerly a desert, lying beyond the Chaldees, from which they expelled 45 continent also, as well as Flanders and other the lions, bears, and other beasts, with their bows and other warlike weapons. Out of the tanned hides of these animals, they made for themselves armour of a light description, but impenetrable.

OF AN UNUSUAL SWELLING AND COM-
MOTION OF THE SEA

A. D. 1250

(From the same)

About the same time, namely on the first day of the month of October, the moon being

as though fighting with one another, in such fury, that the skill of sailors could not save their sinking ships, and large and firmly-built vessels were sunk and lost. Not to mention other cases, at the port of Hertbourne alone three noble ships were swallowed up by the raging billows, besides small ones and others of moderate size. At Winchelsea, a port on the eastern coast, besides the salt-houses, and the abodes of fishermen, the bridges, and mills which were destroyed, more than three hundred houses in that village, with some churches, were thrown down by the impetuous rise of the sea. Holland in England,1 and Holland on the

level countries adjoining the sea, sustained irreparable damage. The rivers falling into the sea were forced back and swelled to such a degree that they overflowed meadows, de50 stroyed mills, bridges, and the houses adjacent to them, and, invading the fields, carried away the corn which had not been stored away in the barns; that the anger of God plainly appeared to mortals in the sea as well as on land, and the 55 punishment of sinners appeared imminent, according to the prophecy of Habakkuk: "Art thou angered in the rivers, oh Lord, or is thy indignation in the sea?"

1i. e. the fen-land in south-eastern Lincolnshire.

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