The Fire of Love and The Mending of Life

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 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 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 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.’

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.

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.