<B CMHILTON>
<Q M3/4 IR RELT HILTON>
<N EIGHT CHAPTERS>
<A HILTON WALTER>
<C M3/4>
<O 1350-1420>
<M 1420-1500>
<K NON-CONTEMP>
<D EMO>
<V PROSE>
<T REL TREAT>
<G X>
<F X>
<W WRITTEN>
<X MALE>
<Y X>
<H PROF>
<U X>
<E X>
<J X>
<I X>
<Z INSTR REL>
<S SAMPLE X>


[^HILTON, WALTER.
WALTER HILTON'S EIGHT CHAPTERS ON PERFECTION.
ED. F. KURIYAGAWA.
TOKYO: THE KEIO INSTITUTE OF CULTURAL
AND LINGUISTIC STUDIES, 1967. 
PP. 1.1 - 33.2^]

<P 1>
[} [\CHAPTER I\] }]

[}OF TOKENYNGIS AND WORCHYNGIS OF LOUE.}]

   The firste tokene of loue is, +tat +te louier submytte
fully his wille to +te wille of him +tat he loue+t. And
+tis special loue ha+t +tre worchyngis.
   The first is, if +tat he +tat is loued be symple and
pore, meke and in dispiit, +tanne he +tat loue+t, coueiti+t
to be viile, pore and meke, and to be in repref, liik to
<P 2>
him +tat he loue+t.
   The secunde is, +tat it maki+t man to leue al maner
affeccioun or frendschip +tat is contrarie to +tis loue, and
so it maki+t him forsake fadir and modir and alle o+tere
affecciouns, in as myche as +tei ben contrarie to +te wille
of hym +tat he loue+t.
   The +tridde is, +tat +ter is no-+ting hid in +tat oones
herte, +tat he ne wole schewe it to +tat o+ter; and +tis is
a special tokene of hi+g loue bitwene ii. persones, and +tis
is +te fulfillyng of +tese o+tere wirchyngis bifore-seid.       #
Forwhi
+toru +tis schewyng of priuytees, her hertis ben
openyd so, +tat +tei ben togidere moore perfi+gtly bounde.

[} [\CHAPTER II\] }]

[}OF WITHDRAWYNGE OF DEUOCIOUN; HOW A MAN SCHAL DO.}]

   If +tou wilt contynuely styen up to perfeccioun and
in +te wey of God which +tou art entrid, euere perfi+gtly
<P 3>
moore and moore encreesse fro vertu to vertu. And
+tou schalt neuere praie +te lasse, whanne grace of
deuocioun is wi+tdrawe, and temptaciouns and tribulaciouns
comen upon +te, +tan whanne +tou hast grace
of deuocioun withoute temptacioun. But +tanne is moost
acceptable and moost quaemeful to God: whanne in
wi+tdrawinge of deuocioun +tou art in tribulacioun and
in discunfort, and +git +tou preiest neuere +te lesse; neuere
+te lesse wakist and neuere +te lesse +tou doost alle o+tere
gode deedis. +Terfore do +tou +ti-silf alle +te gode deedis
wi+t-oute deuocioun, +te whiche +tou didist bifore with
deuocioun. Wherfore, if +tere come sumtyme temptaciouns
and tribulaciouns +te whiche ben ordeyned for to ponesche 
and for to clense Goddis children, and deuocioun be
<P 4>
wi+tdrawe, strenk+te +tee +tanne not +te lesse for to praie,
ne to wake, ne to faste, and not +te lesse in o+tere gode
werkis for to stonde. So +tat +toru contynuaunce in
praieris wi+t +te teris of +tin i+gen unceessably excercisen
+tee, +tat +tou my+gt, as it were, constreyne God to +geue
+tee feruour and heete of holy deuocioun.
   Whoso wil be perfi+gt and lyue aftir +tis chapitil, do
as Catoun sei+t: (\'Cum recte uiuas, ne cures verba             #
malorum'\) .
Do +tou +tat longi+t to +tee, and +ti loued dere
Iesu Crist schal wel do +tat perteyne+t to him.
   Preier +tat is maad with greet enforsynge, whanne
+te slou+g flesch wolde be vnlusty, is to God acceptable.
For-whi it dryue+t +ti loued Iesu for to +geelde and for
to eche to +tee grace and deuocioun, and in temptacioun
greet profi+gt.
   Preye +tanne contynuely if +tou wilt purchace +te
<P 5>
grace of deuocioun, and for to profi+gten in +te wey of
Crist. And for no tribulacioun and for no temptacioun,
leue neuere praier, nei+ter in wirchinge of worldli 
werk, ne+ter in bedde ne+ter out of bedde, in cumpanye
ne+ter solitarie. For if +tou be in tribulacioun e+ter
temptacioun and praieste lastyngly, grace and deuocioun
schal be echid. And now cunfort schal be +gouun of
Iesu Crist +ti loue vnto +tee. And +tou+g +te feend putte
in +tin herte, +tat it is nou+gt +tat +tou praiest, dispise
and diffye hym wi+t mou+t and herte and euere praie. 
And +te moore +tat +ti tribulacioun and +tin affliccioun
is, +te moore schal be +ti cunfort whanne grace and
deuocioun is +gouun to +tee. Praie +tanne contynuely
redynge in +te book of liif, +tat is in +te liif of Iesu
Crist, +te which was pouerte, mekenes, sorowe, dispiit,
affliccioun and so+tfast obedience. And whanne +tou art
wel entrid in-to +tis wey, +tanne manye temptacyouns
and tribulaciouns of +te feend, of +te world and of +te
flesch, schal in manye a wise disese +tee, and hugely
<P 6>
turmente +tee and discunforte +tee. But if +tou wilt
ouercome al, stilly praie, and pacientli abide +ti loued
Iesu Crist. And He schal soone sende +tee help and
cunfort vnspeicable, +tat no tunge may telle how myche
it is. Whanne +tou art turmentid with tribulacioun or
wi+t temptacioun, vse also ofte wi+t +ti praier confessioun,
in +te which +tou schalt schewe, with al +te contricioun of
+tin herte to +ti confessour enteerli and pleynly, alle +te
woundis of +ti conscience moore and lesse, as ferfor+t as
+tou woldist schewe hem to +tin owne aungel, if he be a 
wiis and a discreet and louynge leche, to ley to +ti
woundis helinge medicyns, and ellis not. And in +tis
maner it is a souereyn medicyn to putte alle temptaciouns
and tribulaciouns awey, and for to purchace
myche grace of Goddis cunfort. For-whi +te feend +tat
is ful of pride, may not suffre +te mekenes of pure
confessioun, ne +te feruour of contynuel orisoun. +Toru
whiche werkis specially, oure swete Lord Iesu Crist is,
as it were, +toru violence drawen in-to a louynge soule,
and so constreyned for to cunforte it. Sette +tanne al
<P 7>
+ti studie and +ti bisynes for to make redy a place and
a priuy chaumbir to +ti Lord Iesu Crist +ti spouse in +ti
soule, by swete meditacioun, bi contynuel orisouns, and
by meke confessyouns, +tat +te leest hour of +ti tyme be
not for+gete, in +te which +tou hast offendid +ti wor+ti Lord
and loued Iesu Crist. For +toru +tese +tre forseid werkis,
meditacioun, orisoun and confessyuon, manye a man
come+t to restful clennes of conscience. But be-war
+tat +tou +toru recheleeschip +geue no place to +tin
enemyes, contynuely bisegynge +tee, and +tat +tou doost
whanne for vanyte or for idilnes +tou leuest +ti praiers.
   +Terfore +te moore +tou art temptid and trauelid, +te
moore stably dwelle in praier. And leue it not li+gtli,
but for feblenes of +ti brayn. For-whi +tat feblenes of
brayn wole sumtyme falle, of vnmesurable contynuaunce
in praier, or in wakynge, or exces in fastynge.
<P 8>
And +tanne is it good to stynte awhile. For-whi Seynt
Jerom sei+t: 'He erri+t not a litil but myche, +tat preferri+t
+te lesse good to +te moore good'; as he doo+t +tat
setti+t moore priis by fastyng +tan bi deedis of charite;
and he +tat setti+t wakyng bifore hoolynes of brayn, of
witt and of resoun. And he also erri+t greetli, +tat bi
vnmesurable and vndiscreet seyinge or synginge of
salmes or ympnys, falli+t in-to fransye or in-to woodnes,
or in-to bittir heuynes. +Terfore it is good +tanne for 
to stynte fro multitude of wordis, and +tinke oonli in
+tin herte as esily as +tou maist. And so +toru vertu of
contynuel preier vsid, what in mou+t, what in herte,
schaltow be delyuerid and esid of +ti temptaciouns.
   By countynuaunce in preier, is li+gt of grace +goun to
a soule, +te which cleri+t +te conscience, and setti+t it
groundly in a depe so+tfast mekenes. And +toru
contynuel lokynge and redynge on +te book of liif, +tat
<P 9>
is on +te blessid persoone Iesu Crist and on his liif, is
+te soule rootid and groundid in pacience and in charite.
For-whi in +tat lokyng may +tou be tau+gt and enfoormyd,
of al +tat +tee nedi+t for to knowe. And +toru +tat +tou
schalt mow haue sich pacience, +tat +tou schalt wilne to
resseyue gladli al maner tribulaciouns and dissesis as
for a greet cunfort. For-whi +toru hem +tou schalt feele
and se +ti-silf, sumwhat liik to +ti Lord Iesu Crist him
+tat +tou louest. +Ghe, +tou schalt holde +ti-silf so viil
and so vnwor+ti in Goddis si+gt, +tat it is no dissese to
+tee what-so-euere +tou maist suffre. For-whi wi+t-oute
comparisoun, he suffride moore for +tee. Na+telees, +git
schalt +tou triste and hope, +tat as +tou art felawe with
him in peyne and in dissese, litil if it be, so schalt +tou
be felawe with him in his ioie and in his blis. For as +te
apostil sei+t: 'If we ben felawes of Cristis passiouns,
we schulen be felawes of hise blessid consolaciouns.'
<P 10>
   Wherfore it seeme+t +tat +tere is no more dignyte ne
wor+tines +tat a man mai come to, +tan for to haue
tribulacioun for Cristis loue. By +te which a man is
maad Cristis felawe here in +tis liif, and in +te blis of
heuene withouten eende. Amen.

[} [\CHAPTER III\] }]

[}OF PERELS +TAT BEN TO ESCHEWE TO A GOOSTLY MAN.}]

   Be-war +tat +tou +geue not +ti-silf ne +ti ful affeccioun,
ne +ti ful hoomly frendschip to no persoone, but if +tou
haue resseyued first +te +gift and +te spirit of discrecioun.
Bi +te which +tou maist knowe fro which +tou schalt fle,
and which +tou schalt drawe to. Vnto +te tyme +tou
come to +tis, kepe +tee euere playn and comown, to ech
a man half straunge, sauynge euere +te boond of charite.
Also be-war speciali of hem +tat han swete plesynge
<P 11>
wordis in her spekyngis, and haue noon holynes in vertu
ne swetnes in herte, but a liknes of holynes oonli in +te
tunge, and in +te abyte: +tese +tat schewen of hem-silf,
and auaunten hem-silf of visyouns e+ter of reuelaciouns,
or of qweynte maner feelyngis, or of synguler doingis
or wittis, or vndirstondyngis ouere o+tere men, +toru
whiche +tei ben greetli preisid and worschipid of hem
+tat +tei speken to. For siche manere of men ben oftetymes
grynes of disseitis to hem +tat ben not wise.
   First avise +tee of hem, and loke hem and bringe hem
in +ti mynde to +te presence of Iesu Crist; as if +tou
woldist take a +ting out of a derk place for to knowe
what it is; and ley it and loke it in +te li+gt. Ri+gt so
Iesu Crist is li+gt; and +tere schal be no li+gt but of
grace; ne of so+tfastnes, but he and in hym. And +terfore
<P 12>
siche manere of men and alle o+tere, +ghe, and +ti-silf
with hem, bringe in-to +ti praiers and in +ti mynde
to Iesu Crist. And +tere schulen +tei be seen what +tei
ben; +tere schulen +tei be tryed. +tere schalt +tou +toru
biholdyng of hym and of his liif, se who is liik to him
and who is vnliik to him. But +git be-war +tat +tou deeme
not a man fully what he is aftir +ti si+gt, but al come+t
as a +ting vncerteyn in +te priuyte of Goddis doom.
Na+telees +tou maist bi +tat si+gt of Cristis liif, folowe
and rule +tin owne conscience in +tis poynt: whom +tou
schalt folowe, and whom reffuse, and wi+t whom +tou
maist ben hoomly, and with whom +tou schalt be strange.
And +tat maner of deemynge is bihoueful to +tee.
   Also bewar of feruours, as if +tou feele +te spirit of
feruour greetli fallen upon +tee, +tinke firste and avise
+tee wel, eer +tat +tou folowe fully it in worchinge, what
is +te bigynnyng of it, and where-of it is causid, and
<P 13>
+tinke on +te myddil, and also what eende wole folowe of
it. And +tanne sue it as myche as +tou may vndirstonde
it bi grace and counceil and by Holi Writ, +tat it
is accordynge to so+tfast vertu of discrecioun, and to +te
liif of Crist. +Tou schalt make +ti myrrour, +ti rule and
+ti saumpler, for to doon aftir it. And +tis liif of Crist
schaltow moore rewarden aftir +te inward vertu of Crist,
+tan aftir +te vttir tokenes of his techyng.
   And +git also be-war of hem +tat seyen hem-silf han
gete +te spirit of fredom, and +tat +tei han so myche
grace of loue, +tat +tei may lyue as hem lust. +Tei +tinken
hem so fre and so siker, +tat +tei schulen not synne.
+Tei maken hem-silf aboue +te lawe of Holy Chirche, and
+tei seyen +tus as Seynt Poul seyde: 'Where +te spirit of
God is, +tere is fredom'. And also +tus: 'If +ge ben lad
with +te spirit, +ge ben not vndir +te lawe'. But +tei meene
not as Poule mente; +tei vndirstonde not hise wordis.
<P 14>
   These men ben expresly a+geins +te lawe and liif of
Crist. For-whi Crist +tat was maad fre, made him-silf
+tral for us. And whanne he was aboue +te lawe as
maker and +geuer of it, +git he made him buxum vndir
+te lawe. Of +tese men speki+t Seynt Petir +tus: '+Tei
biheeten to o+tere men fredom of spirit, and +tei hem-silf
ben +trallis in synne and seruauntis of fleischli corrupcioun.

[} [\CHAPTER IV\] }]

[}OF DEGREES BY WHICHE A SOULE PASSI+T FOR+T IN-TO              #
CONTEMPOLACIOUN.}]

   The first degre is in teris, and in si+ghynge and in
sorowe for synnes, in compunccioun and compassioun of
Cristis passyoun, and in partie-feelynge of dissese, and
of wrecchidnes of his euen Cristen, and in strong stryuynge
a+gens al maner vicis, as a+geins alle wickide werkis,
wickide wordis and wickide willis and +tou+gtis; wi+t
<P 15>
myche peyne, wi+t soore swynche of bodi and of soule
for to a+geinstonde hem.
   The secunde degre is, greet feruour and brennynge
desier with contynuaunce of praier, for to plese Iesu
Crist, for to loue him with al +tin herte and alle +ti
my+gtis, and for to fele cunfort of his gracious presence.
And +tis brennynge desier, wole clense +te conscience fro
al rust of synne; bo+te of +tat +tat is bifore doon, and
of +tat +tat he ech day falli+t ynne. And +tis werk is of
greet trauel, and with wondirful bisynes, a litil temprid
with rest among.
   The +tridde degre is a staat of wondirful swetnes and
softnes, and of gladnes, of reste and of cleernes. For
in +tat come+t +te grace of +te Holy Goost doun in-to a 
soule. And +tanne it li+gtne+t and purgi+t so +te soule, +tat
it is al as i+ge. And it anoynti+t +te soule with oyle of
<P 16>
goostli gladnes, and turne+t it al in-to charite of Crist;
so +tat it +tinki+t +tat alle +te lymes of +te bodi and al +te
makyng of +tis with alle +te creaturis, is as a melody of
+te harpe. And +tanne aftir +tis, is +te soule sumdeel able
to goostli clippyngis of Iesu Crist +tat is her swete spouse.
   The iiij. degre is in souereyn reste of bodi and of
soule. And +tat is, whanne a man is deed and biried to
+te world and to +te flesch, and slepi+t in pees of conscience
and resti+t with-oute strogelynge of veyn +tou+gtis,
euere contynuely in oure Lord Iesu Crist.
   +Te v. degre is, whanne a man bigynne+t for to taaste
so+tfastly +te errnes of eendelees ioie; and is reisid up
to +te biholdyng of heuenli +tingis. And, +tanne feeli+t and
perseyue+t he a glymerynge of heuenly blis. And +tanne
see+t he sumwhat of aungels and of blessid soulis; and
how +tat alle illumynaciouns and alle gracis of charyte
and of goodnes, descenden out of +te blessid Trynyte
vnspeccable, in-to Iesu Crist man; and how of +te glorious
<P 17>
manheed of Crist, stremen out alle gracis of li+gt
and of loue in-to aungels, and in-to holi soulis, and fro
hem comen doun in-to us. And +tanne is a man maad
able to reuelaciouns and contemplaciouns of Iesu Crist.

[} [\CHAPTER V\] }]

[}OF PERELS OF HOOLY LOUE.}]

   A man +tat was holde an hi+g lyuer, ofte was axid for
to speke of goostli loue. And +tane he bigan for to
seye +te falseheed, +te perels and +te disseytis, +tat          #
oftsi+tis
fallen in goostly loue. And he seyde: '+Ter is no +ting
in al +te world, nei+ter man ne feend, ne noon o+ter +ting,
+tat I haue so myche suspect as I haue +te affeccioun of
loue; ne +tat I am so soore a-feerd of, but if it be wel
sett. For-whi loue is so passynge a +ting and so cleuynge,
+tat it synki+t deppir in a soule, +tan ony o+tir
+ting may do. And +tere is no +ting +tat so fully occupie+t
and byndi+t and ouer-maistri+t a mannys herte, as doo+t
loue. Wherfore, it is ful hard, whe+ter it be good loue
or badde.
<P 18>
   'And +terfore but if a man or womman haue armour
of discrecioun bi which he may kepe and gouerne his
loue, it wole ellis li+gtly caste doun +te soule, and
make it haue a foule fal. I speke not of fleschly
loue +tat is opinli yuel, +te which owid to be hatid of
alle Cristis louers, as a +ting moost feendly, moost perelous,
and moost contrarie to +te chastite of Cristis loue;
but I speke of good goostli loue, +tat is, and owid to
be, bitwixe God and man, and man and man and man
and womman.
   'For-whi +tat loue +tat a soule ha+t conseyued +toru
grace of Iesu Crist, but if it be ordeyned and rulid
wi+t greet mekenes and with greet discrecioun, and +tat
+te feruour be resonably ordeyned; so+tly or it lasti+t
not, but soone faili+t and vaneschi+t awey, or ellis it
<P 19>
maki+t a man to bigynne summe werkis so ouerpassyngli,
+tat he may not contynue in hem, and so he is
fayn to fle +terfro. 
   'Also +te loue +tat is bitwixe man and man, and man
and womman, as is bitwixe deuoute men and deuoute
wommen, +tat is in God and sett for God; but if it be 
ri+gt wel lokid to and rulid with armeres of discrecioun,
e+ter it turne+t in-to fleschli loue and in-to leccherie,
ei+tir ellis it maki+t myche of her tyme be lost and
wastid, +toru veyn speche, and in her comoun conuersacioun, 
bi chesoun +tat her hertis ben vndiscreetly festnyd
to-gydere in loue.
   'And oftsi+tis falli+t +tat two persoones, be it men or
wommen, louen to-gidere. But speciali moost perelous
it is, whanne man and womman louen togidere with also
good entent as +tei can hemsilf dyuysen. And +tei louen
<P 20>
hem hertly togidere in good maner and in honeste, +tat
hem +tinken +tat +tei wolden neuere departen. And +tei haue
togydere grete affecciouns synguler, for +te goodnes +tat
ech of hem see+t in o+ter. And +tat maki+t ech of hem
to doon o+tere manye seruicis, and grete esynessis. And
what ech of hem doo+t to o+tere, it is al of loue of +te
herte. +Ghe, ouermyche of herte. For hem +tinken +tat
+tei wolden ay be to-gydere. And what-so +tat oon liki+t, 
+tat o+tir liki+t; and what-so myslyki+t +tat oon, mysliki+t
+tat o+tir. +Tus loue is ful perelous, and ful myche
blame-wor+ti +tou+g it seme good; and so myche it is +te
moore perelous, +tat +te perel is not knowe +terof. For-whi
it wole wor+te al in-to +te flesch, but if it be rulid
<P 21>
and gouernyd with armours of discrecyoun.'

[} [\CHAPTER VI\] }]

[}OF PERFI+GT LOUE OF CRIST, WITHOUTE WHICH AL O+TER LOUE IS
SUSPECT.}]

   The best loue and trewist is: whanne a soule is
reisid and li+gtned in-to knowynge of +te beynge of God
in Crist; as whanne +te soule see+t how ech a creature
ha+t his beyng, of him +tat is souereyn being +tat is God,
and it see+t +tat no +ting ha+t so+tfast beinge, but God.
Of +tis knowyng +te soule resseyue+t a wondirful sauour
and a greet vndirstondyng, +tat what-so is of +tat souereyn
beynge it is good, and al +tat he doo+t is best doon.
   +Tis knowyng stiri+t and reisi+t up a loue in +te soule,
answerynge to +tat goostly biholdynge of +te beynge of
Crist. And +tis knowyng maki+t a man to loue alle +tat
han beynge of him, +tat is alle creaturis, resonable and
<P 22>
vnresonable, for his loue +tat +geue+t beynge to alle
creaturis. And specialli it stiri+t +te soule to loue           #
resonable 
creaturis, and moost hem +te whiche it perseyue+t
moost loued of Crist. For as it see+t Iesu Crist enclyned
to +te loue of creaturis, so is it enclynyd. And +tanne is
+te soule tau+gt for to loue creaturis, moore or lasse aftir
+te mesure and +te qualyte of Cristis loue to hem, and
of her loue in-to him. And +te grace of Crist kepi+t +te
soule so in +tat maner, +tat it schal not passe mesure.
   And +terfore, til +tou feele +tis maner loue sadly
groundid in +tin herte +te which is had of +te goostli
knowyng of +te beinge of Crist, holde al +ti loue suspect
and be a-feerd.
   But whanne +tou maist come to +tat poynt, +tat +tou
maist holde +te si+gt of +ti soule on +tis blessid persoone
Iesu Crist, and on his souereyn beynge, stably in wele
and in wo, in ese and in vnese, with-oute greet blenchyng
<P 23>
fro him; +tanne +tat wondirful loue +tat is causid
of +tis knowyng and of +tis biholding, is sufficient for to
a+geinstonde +te venemouse dartis of alle fleschli loues,
and for to put out her malice, fro +te mynde of her
soule.

[} [\CHAPTER VII\] }]

[}OF TRANSFOORMYNGE OF +TE SOULE IN-TO +TE LOUE OF IESU
CRIST.}]

   Ther is +tre maner transfoormynge of +te soule. Oon 
is whanne +te soule is maad meke and buxum to +te wille
of God, so +tat it schapi+t him-silf, in al +tat he may,
for to be liik to him, folowynge hise werkis, and for to
transfigure and turne and haue in it-silf Cristis passioun,
with suffrynge of alle schames and repreues as
Crist suffride, so +tat it hadde leuer be liik to Crist
+toru suffraunce of tribulacioun, +tan for to haue al +te
my+gt of +te world.
   Ano+tir is for to be transfoormyd with God, and +tat
is, whanne his soule is oonyd wi+t Crist, and ri+gt hoomly
<P 24>
with him. And +te soule ha+t +tanne grete feelyngis of 
Cristis loue, and often resseyue+t priuye swetnes of his
inspiracioun, and manye grete cunfortis and delectaciouns.
But +tei ben not +git so grete, +tat +tei ne may
bi +tou+gt and bi wordis ben schewid.
   The +tridde transfoormynge is, whanne Iesu Crist and
a soule ben so parfi+gtli, so vnpartabli and so accordably
oonyd and bounden togidere, +tat Crist is in +te soule
and +te soule is in him, so fully, as if +tei bo+te weren o
spirit, as Seynt Poul sei+t: 'Whoso cleue+t to God, he is
o spirit wi+t him'. +tanne feeli+t +te soule hi+ge +tingis and
pryue of Crist Iesu, and of his Fadir and of his Holi
Spirit. And it tasti+t siche delectaciouns of Cristis charite,
+tat +tei may not fulli be conseyued with +tou+gtis
of mannys resoun, ne declarid for+t wi+t wordis of mannys
tunge.
   The first transfoormynge is not sufficient for to rule 
<P 25>
and gouerne +te affeccioun of mannys herte; ne +te secunde
nei+ter. For-whi +te feruour of +te affeccioun,
whe+tir it be sett actuely in God or in man, is oftsi+tes
my+gtier, moore egre and moore maistirful, +tan is +te
wisdom of discrecioun of +te soule. And +terfore it is
so, +tat +te loue mai snapere and stumble and erre, ei+ter
be ouer-mychil ei+ter ouer-litil. But bi +te +tridde is
helid and +goten in-to +te soule sich a wisdom and sich a 
deep knowynge +toru +tat wondirful medlyng and oonynge
of Cristis li+gt li+gtnynge and of +te soule li+gtned, +tat
+te soule is knowe bi +te spirit of discrecioun how it
schal rule and gouerne +te loue +tat it ha+t in Crist, and 
how it schal resseyue goostli feelyngis and priuy swetnes
and delectaciouns of Crist and how it schal ordeyne,
rule and mesure +te feruours of Cristis loue and
+te visitaciouns of his gracious presence so wiseli and
so priuely and so sobirly, +tat it schal mowe laste esily
<P 26>
and contynuely in +te feelingis and in +te goostli cunfortis
of Cristis loue; not discouerynge it-silf in si+gt of
o+tere men, ne+ter bi lawhynge ne bi sobbynge, ne bi no
queint tokene of berynge of +te body. Also bi +te same
spirit of discrecioun, +te soule is knowe how wysely,
how sobirly, how chastli, how mekely and how louely it
schal haue it-silf a+gens euery Cristen man and womman;
and how gladli and benygnely for to condescende whanne
it see+t tyme, persoone and chesoun whi and whanne it
is for to condescende whanne it see+t tyme to hem.
And whanne he see+t +tat it is not for to condescende to
hem, +tanne wole he not in no wise condescende. But it is
wondur stif, streyt and strong, as a +ting +tat my+gte not
be stirid ne chaungid, ne bowid on no syde. And +te
skil is +tis. God is in him-silf vnchaungeable; and a
<P 27>
soule is vnchaungeable of it-silf. But +tanne, whanne +te
soule is oonyd to Crist bi loue, +te moore +tat it is oonyd
to him, +te moore vnchaungeable it is and +te lasse it
ha+t of vnchaungeablete. For-whi +te wisdom and +te
kunnynge, +te sadnes and +te li+gt of discrecioun +tat +te
soule ha+t bi +te vertu of +tis oonheed in loue, +geue+t +te
soule loue and my+gt, +tat it may with +tese armers rule
+te affeccioun of loue to God and to his euen Cristen with-oute
errour or falsheed.
   And +terfore, he +tat neuere feeli+t +tis +gift of           #
discrecioun
and of wisdom and of grace in his herte, it is
speedful to him +tat he suffre not his affeccioun fully
be bounde to no creature, ne+ter man ne womman, syngulerly
ne priuely ne passyngly, for perels +tat li+gtli
may falle +terof; but +tat he be playn and comown to
alle, and not ful hoomly wi+t noone; til he may +toru +tis
<P 28>
li+gt of discrecioun knowe bi experience, whos conuersacioun
and comownynge he schal fle, as noious to him and
vnprofitable; whos conuersacioun and affeccioun he schal
coueyte, as to him esy and confortable. 

[} [\CHAPTER VIII\] }]

[}HOW GOOSTLY LOUE IS TURNYD IN-TO FLESCHLY LOUE.}]

   It falli+t oftsi+tis +tat a deuoute man loue+t a-no+ter
deuoute man or a deuoute womman in good honest loue
and for God wi+t good entent. And aftirward +tis loue 
encreessi+t so myche bitwene hem, +tat ech of hem disiri+t
+te presence of o+ter vnmesurably. So ferfor+t if +tei
may not haue presence at wille, +tei wexen heuy and
siikli. And sumtyme whanne +tei come to-gydir, her
affeccioun euere wexi+t; so +tat +tei ben moore siikli.
And +tat byndi+t hem to-gidere in-to sich an homely             #
aqueyntaunce
of hertis, +tat what-so +tat oon wil +tat
o+ter wil, and what-so liki+t or mysliki+t +tat oon, liki+t
<P 29>
or myslyki+t +tat o+ter; be it good, be it yuel. And +tis
is ful perelous bitwixe man and womman, whanne +tei
ben bo+te +tus deepli woundid with +te affeccioun of loue.
For-whi whanne her hertis ben +tus homely accordynge
to-gider, nedis +tei mosten schewe outward sumtyme bi
o+tere tokenes +tat seme+t not myche yuel, what +te herte
mene+t. And +tus bi wordis and bi tokenes, whanne
ech of hem schewi+t to o+ter, how wel ech of hem loue+t
o+ter, +tus is +te loue moore encreessid and moore
chaungid fro goostlynes into fleschlynes. But +git +tei ben
bisy for to colouren and to huyde +te flescheli affeccioun
vndir clennes of charite, and of goostli profi+gt, and of
edificacioun of soule. For +tus +tei seyen ech of hem to 
o+ter, +tat +tei meene not but good. And so vndir sikirnes
of +tat meenyng and of +tat fals wenyng, +tei coueiten
<P 30>
ech of hem to handele and fele o+ter, and kisse o+ter.
And +tat seme+t to hem as it were deuocioun and good
loue; but in so+tfastnes it is sleynge of deuocioun and
leccherous loue, and greet hynderynge and harmynge to
+te soule, +tat wolde and schulde feele Cristis loue.
Na+telees in +te bigynnyng her resoun grucchi+t
sumwhat a+gens it; and +te conscience a+gensei+t it ofte.
For-whi +te resoun is not +git +toru customable comownynge,
slayn ne stranglid al fully. But whanne it is 
ofte had in custum sich maner doynge, +tanne is resoun
blindid and stranglid and +te conscience falsly esyd.
So +tat hem +tinke+t +tat +tei may vse siche spekyngis,
lokyngis, touchyngis, handlyngis, kissyngis, and siche
tokenes of fleschli loue with-oute perel. And sumtyme
+tei seyen +tat +tei mown do +tus. And +tou+g it be a 
<P 31>
synne, +git it is no greet synne. And +tus euere bi litil
and litil goostli loue falli+t and die+t; and fleischeli
loue wexi+t and qwikene+t. And after +tis bi proces of
tyme, +te feruour of loue wexi+t so myche, +tat it bynyme+t
away her tungis and alle +te my+gtis of her soule.
So ferfor+t, +tat nei+tir of hem wole a+geinseie o+tere, for
displesynge of e+ter o+ter in ony +ting +tat ne+ter of hem
wole do, +tou+g it were fully deedli synne. And whanne
it is +tus ferfor+t brou+gt, +tanne may ne+ter wordis ne
touchingis, ne handlyngis, ne kissyngis, ne bodili presence,
maken a ful seeth to her loue. And +tanne be
+tei stirid fully to temptacioun of +te feend, for to consente
to +te deede of leccherye, and fulli to perfoorme it,
if +tei my+gten haue leiser.
<P 32>
   And +terfore for as myche as +tis perel may li+gtli 
falle of mysrulinge of loue, +terfore it is good to +te
for to haue suspect and drede in +ti-silf all maner loue,
whanne it is priuely and synguleerly sett in-to ony o
persoone, man or womman. For +tou+g it be first good
and goostly, and bigynne+t in good and goodnes,
na+telees ofte it falli+t, +tat it is aftirward badde and
fleschli, and eendi+t in +te werkis of +te feend. Fro
which loue and perels of loue, +te armours of discrecioun
geten bi +te woundis of Crist in +te maner bifore-seid,
saue us and alle Cristen men and wommen.
Amen.
   (^Here eenden +tese ei+gte chapitris necessarie for men
and wommen +tat +geuen hem to perfeccioun, which
was founden in Maistir Lowys de Fontibus book, and
Maistir Watir Hiltoun, Chanoun of Thurkartoun,
<P 33>
translatide it in-to Englisch tunge, for +te comown
profy+gt.^)  



