persuader puts forth all his power, and suddenly fall in love with good, and into hate of evil, as teaches Alpharabius in his book De Scientiis. And these arguments of preaching do not consist only in the beauty of the speech, or greatness of the wisdom touching things divine; but in the feelings, in the gesture and fitly-proportioned movement of the body and the limbs, to which the instruction of the saints comes near when they teach the preacher to implore in his opening the grace of the Holy Spirit, and abundantly to shed tears of devotion while he is persuading. For thus Augustine teaches the way to preach the Gospel in his fourth book upon Christian Doctrine, and so he confesses that he preached himself.

. . But some one may say, What has all this to do with the properties of Music? Surely much; indeed they have a chief relation to it: and this I will show, that we may see what is proper to one science, what to another. For I cannot deny that many sciences take this into account. The moral philosopher knows the use of pleasant speech and fit gestures suited to an agreeable utterance. So does the logician and grammarian. But it is the part of none of those to assign the causes and reasons, for they are of another science. And this is Music.

The man whose scientific mind was thus applied to all subjects of human study in his time is the same Friar Bacon whose learning won for him a place in medieval fable. His teacher, Robert Grosseteste, Grosthead, or Greathead, called also Robert of Lincoln, was ranked with the conjurors, but Friar Bacon became especially a hero of legend. Samuel Butler, in his "Hudibras," paired "Old Hodge "Old Hodge Bacon and Bob Grostead;" and we find from the fourth book of the "Confessio Amantis" that Grosseteste, as well as Bacon, was once associated with a story of a brazen head.

"For of the great clerk Grosséteste
I rede how busy that he was
Upon the clergie, an head of bras
To forge and make it for to telle
Of suché thingés as befelle.
And seven yerés besinesse
He laidé, but for the lachesse
Of half a minute of an houre
Fro firsté he began laboúre
He loste all that he haddé do."

Let us next take, in brief, the substance of a Bestiary which turned into religious allegory the supposed attributes of divers animals.

It was

derived from the Latin verse of an Italian bishop, Theobald, whose book, called "Physiologus," was of a class so ancient that Epiphanius, an opponent of Origen, at the close of the fourth century, referred to the two natures of the serpent with the phrase, “as the Physiologues say." In this thirteenth-century version of the " Physiologus" of Theobald we read that

When the LION hears or scents from a hill the hunter approaching, he flies and wipes out his traces with his tail as he is running to his den. The hill is the kingdom of heaven, Christ the Lion, the Devil the cunning hunter, who never knew whence the Lord came or how he housed himself in Mary. The Lion's cub is not called to stir till the sun has shone three times upon it. This is an image of the resur

rection. The Lion sleeps with his eyes open. So watchful over us is Christ.

When the EAGLE is old he regains eyesight by hovering over a well in the light of the sun, drops then into the well, and comes out renewed, except his beak, which he puts right by pecking at a stone. Man not yet Christian is old in sins. He goes to church and regains sight in the sunshine of God's love, he falls naked into the font and comes out renewed, save that his mouth has not yet uttered creed or paternoster. But he may soon set his mouth right upon that rock which is Christ, and obtain bread for his soul in Christ, who is the bread of life.

The old SERPENT fasts for ten days, and when his skin is slack creeps through a stone with a hole in it, so scrapes it off; then drinks at a spring, casts out the venom bred in his breast since his birth, and drinks again from the pure stream until he is renewed. The Christian needs renewal when he has broken the laws to which he was pledged; avoidance of pride is the fast, repentance the hole in the stone through which he must pass, in the temple of God he will find the healing stream. The serpent represents also the devil, in the fact that he will attack a clothed man, and flee from the naked. The devil attacks the man who is clothed in his sins, and flies from him who has put them off.

The ANT lays up store for the winter; prefers wheat, and avoids barley; bites each grain of corn in two to save it from perishing before it is used. Death is our winter-time, and if we have not made provision here, we shall suffer after that has come. Like the ant, let us avoid barley, the old law, and take to us wheat, the new. The divided grain shows that the law is one, its ways are two, earthly and heavenly. It feeds the body and the soul.

The HART draws the stone out of the serpent, swallows it and burns with its poison, till he drinks greedily of water that makes it harmless. Then he sheds his horns and renews himself. We draw the poison from our forefathers, who have sinned through the serpent; but in our rage let us run to the living waters, and drink of the teaching of the Lord that quenches sin. Let us cast off pride as the hart casts his horns, and be renewed unto salvation. Harts keep together. If they cross a river, each lays his shin-bone on another's loin-bone; if the foremost become tired, the others help him. So Christians should draw together, and lighten one another's burdens.

The Fox seizes poultry, and entraps birds by lying in a hole as dead, till they alight on him fearlessly and peck at him as carrion food, then with his sharp teeth he tears them. The devil looks as if he would not harm us, and tempts us to do our carnal will. Whoso indulges in sin pecks at the fox's skin, and has his reward. So also, he who hides evil under a fair show is a fox and a fiend.

The SPIDER who spreads his web, is the man who deceives another and brings him to ruin.

The WHALE looks like an island when afloat. When he is hungry he opens his wide jaws, and a sweet scent comes from them which draws to him the fishes. Only the little fish are swallowed; he

cannot seize the great ones. So the devil tempts man by pleasures that lead to ruin, but he beguiles only the weak in faith. In fair weather he is at the bottom of the sea, in storm he comes to the surface. Sailors, mistaking him for an island, anchor upon him, and light a fire on him to warm themselves. Feeling the heat, he dives and drowns them all. So is it with all who trust in the fiend for shelter and comfort.

Many men are like the SIREN when they speak fair words and do evil, destroying another in his goods and in his soul by treachery.

The ELEPHANT is careful not to fall, because he can with difficulty raise himself. He rests by leaning against a tree. The hunter, marking his haunt, saws the tree, then when he leans he falls, and sets up a loud cry for help. Many of the herd labour in vain to raise him, then they all set up a loud cry, till a youngling comes who helps him up with his trunk, and so he is saved. Adam, through that hunter the devil, so fell by a tree. Moses and the prophets sought in vain to restore man. A great cry went up to heaven, and Christ came, who went, as it were, by death, under Adam, and so lifted him out of hell.

The Christian should be true to Christ as the TURTLE, who will never leave her mate or take a second love.

The PANTHER is beautiful. When he has eaten he sleeps in his cave for three days, then rises, cries aloud, and out of his mouth comes a smell sweeter than balsam. This draws to him many animals, but not the dragon, who lies trembling in his den. Christ is the fair panther, who, when he had lain three days, rose and ascended to heaven. The sweet smell is his holy teaching to which men are drawn, but the devil hides and trembles when he hears the word of God.

Seven good qualities of the DOVE are to be imitated by the Christian. She has no gall. She does not live by plunder. She picks up seed only, and avoids worms; so let us feed only on Christ's teaching. She is as a mother to the young of other

birds; let us help one another. Her song is a plaint; let us bewail our sins. In water she sees when the hawk comes; in the Word of God we learn to shun the devil. She makes her nest in a hole of the rock; our best shelter is in that rock which is the mercy of our Lord.

That is the whole substance of the Bestiary, versified in the thirteenth century from Bishop Theobald.1 In the opinion of Dr. Richard Morris, who has edited them both, an English religious poem of the thirteenth century, which tells the story of Genesis and Exodus in free octosyllabic rhymes, is by the author of the rhymed version of this Bestiary;

1 It will be found, as well as the Latin original, in one of the publica. tions of the Early English Text Society, "An Old English Miscellany, containing a Bestiary, Kentish Sermons, Proverbs of Alfred, Religious Poems of the Thirteenth Century, from Manuscripts in the British Museum, Bodleian Library, Jesus College Library, &c. Edited, with Introduction and Index of Words, by the Rev. Richard Morris, LL.D." The Bestiary has also been printed by Mr. Thomas Wright in the "Reliquiæ Antiquæ."

because there are in the MSS. of them not only similar verbal and grammatical forms, but similar peculiarities of spelling. The manner of this poem may be illustrated by the part of it which ends the story of Genesis.

THE DEATH OF JOSEPH.
Hise brethere comen him thanne to
His brethren then came to him
And gunnen him biscken alle so;
And began all to beseech him thus :
"Vre fader," he seiden, "or he was dead,
"Our father," they said, "before he was dead,
Vs he this bodeward seigen bead,
He bade us say this message,
Hure sinne thee him forgiue

That thou for him our sin forgive
With-thanne-that we vnder the liven."
So that we under thee may live."
Alle he fellen him thor to fot
All they fell there at his feet
To beden mede and bedden oth,
To beg mercy and offer oath,
And he it forgaf hem mildelike
And he forgave it them mildly
And luvede hem alle kinde-like.
And loved them all according to nature.
Osep an hundred ger was hold
Joseph was a hundred years old
And his kin wexen manige fold;
And his kindred increased manifold;
He bad sibbe cumen him biforen
He bade relations come before him
Or he was ut of werlde boren
Ere he was borne out of the world;
"It sal," quath he, "ben soth, biforen
"It shall," quoth he, "be true, before
That god hath ure eldere sworen
That God hath sworn to our elders,
He sal gu leden in his hond
He shall lead you in his hand
Hethen to that hotene lond
From hence to the promised land;
For godes luue get bid ie gu
For God's love yet pray I you
Lesteth it thanne, hoteth it nu,
Perform it then, promise it now.
That mine bene ne be forloren,
That my prayers may not be lost,
With gu ben mine bones boren."
Let my bones be carried with you."
He it him gatten and wurth he dead,

They granted it him and he died (became dead),
God do the soule seli red!

God cause to the soul a happy gain!
His liche was spice-like maked
His body was embalmed

And longe egipte-like waked,

And long watched after the manner of Egypt, And tho biried hem biforen

And then buried before them

And sithen late of londe boren.

And some time afterwards borne out of the land.

2 Lesteth is not listen, from "hlystan;" but observe, execute, perform, from "læ'stan."

His othre brethere on and on
His other brethren one by one
Woren ybiried at ebron,
Were buried at Hebron,
And here endade to ful in wis
And here fully ended in sooth
The boc the is hoten Genesis
The book that is called Genesis,
The moyses, thurg godes red,
That Moses, by the counsel of God,
Wrot for lefful soules ned

Wrought for the need of faithful souls.
God schilde his soule fro helle bale
God shield his soul from bale of hell
The mad it thus on engel tale,
Who made it thus in English speech,
And he that thise lettres wrot
And he that wrote these letters

God him helpe weli mot

May God effectually help him,

And berge is soule fro sorge and grot

And protect his soul from sorrow and weeping

Of helle pine, cold and hot!

Of hell pains, cold and hot!

And alle men the it heren wiless

And all men that will to hear it

God leve hem in his blisse spilen

God give them to have pleasure in His bliss
Among engeles and seli men
Among angels and blessed men
Withuten ende in reste ben!
To be in rest without end!
And luue and pais us bitwen,
And love and peace be us between,
And God so graunte. Amen, amen!

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We now pass out of the thirteenth century with only a reminder that in the year 1300 Dante was in mid-life-thirty-five years old-and that it is the date of the action of his "Divine Comedy." Petrarch was born in 1304, and Boccaccio in 1313. Not many years later there were born in England, Chaucer, Gower, Langland, and Wiclif.

Robert Mannyng, who was born at Bourn, in Lincolnshire, and is also known, therefore, as Robert of Brunne, was a canon of the Gilbertine order, in which devout persons of both sexes lived together. He turned into English rhyme, for the instruction of the people, a Chronicle of England that had been written by an Englishman, Peter Langtoft. It had been written in French verse for the few; and Robert turned also into English verse a religious book written in French verse by another Englishman, William of Waddington (a Yorkshire town near Clitheroe), and called the "Manuel des Péchés." The original poem in French has been ascribed also to Grosseteste. Robert of Brunne called his translation "The Handlynge Synne ;" for he said

"In Frenshé ther a clerk hyt sees He clepyth it' Manuel de Pecches.' 'Manuel' ys Handlyng with honde; Pecches ys synne, y understonde : These twey wurdys that beyn atwynne, Do hem togedyr ys' Handlyng Synne.'

He omitted from the original' what appeared to him to be uninteresting, and increased the proportion of illustrative stories; for he said

"For many ben of such manere

That tales and rhymes will blithely hear,

In games and feasts and at the ale,

Love men to listen trotevale; 2

That may fall oft to villanie

To deadly sin or other folie;

For such men have I made this rhyme.

That they may well dispend their time."

Accordingly the poem first illustrates with doctrine and anecdote the Ten Commandments, and the sins against them; then the Seven Deadly SinsPride, Anger, Envy, Sloth, Covetousness, Gluttony, and Lechery-with stories about each; then in like manner the sin of sacrilege. Then follow rhymes and stories on the Seven Sacraments Baptism, Confirmation, Sacrament of the Altar, Penance, Holy Orders, Marriage, Extreme Unction. Then come illustrations of the twelve requisites and the twelve graces of thrift. Among sins against the first Commandment, Robert of Brunne reckoned many of the superstitions of the people, which put some kind of charm in the place of quiet trust in God.

6

[If] any man gave thee meed For to raise the devil3 indeed For to tell or for to wrey Thingé that was done away; If thou have do any of this Thou hast sinned and do amiss, And thou art worthy to be shent Through this each commandément. If thou in sword or in basín Any child mad'st look therein, Or in thumb, or in crystal, Witchécraft men clepen it all; Believe not in the pie's chattering, It is no truth but false believing; Many believen in the pie When she cometh low or high Chattering, and hath no rest, Then, say they, we shall have geste ; 8 Many are trowen on their wiles And many times the pie them guiles. Also is meeting in the morrow 10 When thou shalt go to buy or to borrow;

9

10

20

1 The "Handlyng Synne" and the Manuel des Péchés," carefully edited by Frederick J. Furnivall, M.A., were first printed in a volume published by the Roxburghe Club in 1862.

2 Trotevale, a trifling thing.

3 Devil. Pronounced as one syllable, "de'il." So "over" is read "o'er," and "evil" has become "ill."

Wrey and wrie, bewray, discover. First-English "wrégan."

5 Shent, blamed, shamed. First-English "scændan," to shame.

6 This each ("ælc "), this same.

7 Clepen, call. First-English “clypian.”

8 Have geste, hear news. The French original is

"Si il oient la pie iangler

Quident sanz dute noueles auer."

The English saying is, "When the pie chatters we shall have strangers."

9 Trowen, to trust, believe. First-English "treowian." 10 Morrow ("morwe"), morning.

If then thy errand speed ne set

Then wilt thou curse him that thou met.

It is the ticement of the devil

To curse them that thought thee no evil.
Of hansel I can no skill1 also

It is nought to believe thereto,
Methinketh it is false every dele,2

This oldé man upon a day

Plained him that he coldé lay :

"Son," he said, "for Goddés love

Wrie me with some clothe above."
The son that was the husband

To whom was given all the land,
Clepéd his son, and bade him take
A sack, of those that he did make,
And bade him turn it tweyfold
And lay it on his father 10 for cold.
The child, as he bade him do,
Took a sack and carve 't in two.
His father spaké to him yorn,11

"See! Why hast thou the sack shorn?"
The child answered him in haste,-
It was through the Holy Ghast,12—
"This deed have I done for thee.
Good example giv'st thou me
How I shall serve thee in thy eld,
When thou, thyself, may'st not weld.13
This half sack 14 shall lie thy father above:
And keep the tother part to thy behove.
Unkindly thou teachest me the good:
Of unkind cometh unkind blood."
This example were good to con,
Both to the father and eke to the son.

God is not payéd,1 here we find

That the son to the father is not kind.

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1 I can no skill, I know no reason; for the belief in luck that comes with the first coin taken as hansel. A hansel is that which is given into the hand, from "hand" and First-English "syllan," to give. Mr. Hensleigh Wedgwood says it does not mean the coin given, but the hand itself given in striking a bargain. This is the root of the name of the Hanse Towns, a confederation bound by agreement for common security of trade.

2 Dele, part; from "dæ'lan," to divide, deal out.

3 Noy, hurt. French "nuire," Latin "nocere."

Pas, a setting forth; from " "pandere," to spread out, as when Eneas "ordine singula pandit." Each division of a long poem, as a spreading forth of a distinct section, was sometimes called a "Passus."

5 Jealous. The French text has "geluz." The word is of the root of "zeal," and used here in the same sense as in the phrase "jaloux de lui plaire," anxious to please him.

• Catel, possessions, chattels.

7 At his, pronounced "at's." So line 6, in his, "in's."

8 Wow, wall. The spelling in the original is "loghe" and "woghe."

First-English "wah." In Piers Plowman, Mede promises that she

shall

"Yowre cloystre do maken,

Wowes do whiten, and windowes glasen."

• Wrie, cover, clothe. First-English “wrígan," to cover or clotne. Whence the phrase "to rig out."

10 Father used to be pronounced rapidly, fa'r; so also "other," o'r, whence "or."

11 Yorn, eagerly, anxiously. First-English "georn," desirous, eager, anxious.

12 Ghast (First-English "gást "), spirit.

13 Weld, have power, rule. First-English "wealdan."

14 The verse often seems irregular where it is not so. We have to remember the old ways of contraction and running together of identical letters, as here :

"This half sack sh'lllie thy fa'r above:

And keep the to'r part-t-thy behove."

15 Payed, "pacatus," pleased.

16 St. John the Almoner, to whom this story is ascribed, was a famous Patriarch of Alexandria. He was born at Amathonte in the island of Cyprus, and was made Patriarch A.D. 610 against his will, after the death of his wife and children. The zeal of his charity and love for the poor obtained for him the title of "The Almoner." Though his revenues were very great he lived poorly, and slept on a small pallet under a wretched blanket. A rich Alexandrian presented him with a good one. The saint slept under it one night, reproached himself for luxury, and sold it the next day. The rich man bought it, and presented it again; the saint sold it again. It was bought and given again, and sold again; the saint saying good-humouredly to his friend, "We shall see which of us first tires." His exertions for the poor during the famine of A.D. 615 and the plague that followed were he last famous incidents of the Almoner's life. He died at his birthplace in the year 616.

17 Okerer, usurer; from First-English "eácan," to eke or increase.

3 Aywhore, everywhere. First-English "æghwar." Hatren, clothes. First-English "hæter," clothing.

5 Barm. (First-English "bearm"), lap.

Never a dele, never a bit.

Gat, road. Icelandic "gata."

8 Jangland, prating, chattering.

9 Gryll, stern, cruel, hideous, causing fear.

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10 Bode the qued, waited for the shrewish or ill-disposed person. There was First-English "cwead," filth.

11 Hent it up belive, snatched it up quickly. First-English "hentan,"

to pursue, seize.

12 Ferly, wonderfully.

That the loaf made even peise.19

Then said these fairé men to Piers,

If thou be wisé, now thou leres 20

How this loaf thee helpeth at need To till thy soul with almés deed."

Piers of his sleep gan blink

And greatly on his dream gan think,
Sighing with a moaning cheer

As man that was in great were,22

How that he acoupéd 23 was

With fiendés fele 24 for his trespas,

And how they would have damned him there

If mercy of Jesus Christ ne were.

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100

13 On the to party, on the one side. In line 77 are the angels “a

the tother party."

15 Namely, especially.

14 Bewraying, accusing.

16 Chesun, motive. Norman-French

་་

17 Rede, counsel. First-English "ræ'à."

18 Than, then.

19 Peise, weight, balance. French "peser," to weigh.

20 Thou leres, you learn, take the lesson home.

21 Till, prop up. The root "til" meaning fit or good in Teutonic languages, the verb from it means to make fit or good. To till the soil is to make it fit or good for fruit-bearing. To till the soul is to make it fit to stand in the day of trial. The same root yields a provincial use of the word "till" as "to prop up," make fit to stand; and that is the sense here.