1 Quarrel. Pronounced as three syllables, qu-ar-rel.
Placard, a kind of breast-plate, a man's jewelled stomacher.
3 Brandred, supported.

"The Sword of the Spirit, which is the Word of God" (Ephesians vi. 17). "For the Word of God is quick, and powerful, and sharper than any two-edged sword, piercing even to the dividing asunder of the joints and marrow, and is a discerner of the thoughts and intents of the heart" (Hebrews iv. 12).

5 The hood with a bell on its point and the fox-tail for playful flapping about were badges of the fool. "A flap with the foxtail" thus became a phrase for a jest. "In a pyed coat," a coat of motley, like the magpie.

• Brygge-a-bragge (French "De bric et de broc"), anyhow, hither and thither. Whence bric-a-brac.

A repulsive sketch of the dwarf is given, and the poem then breaks for a time from the seven-lined Troilus Verse or Chaucer Stanza, vulgarly called rhyme royal, because James I. of Scotland followed his master Chaucer in the use of it. This verse had been fixed for us by Chaucer's example in the same position that had been given by the genius of Boccaccio to octave rhyme in Italy, as the standard measure for sustained poetic narrative. So it remained until after the accession of Elizabeth, and so, therefore, it was adopted by Stephen Hawes for his "Pastime of Pleasure," and significantly dropped when this character of empty prating slander, False Report, under the name of Godfrey Gobelive, is set to try Graundamoure's temper by gross slander against woman. The verse chosen for this part of the narrative is Chaucer's Riding Rhyme, so called from its use by Chaucer in description of his pilgrims on the road to Canterbury : :

"Welcome,' I said; 'I pray thee now tell

Me what thou art, and where thou dost dwell?'
'Sotheliche,' quod he, 'when Icham in Kent
At home Icham, though I be hither sent;
Icham a gentleman of much noble kin
Though Iche be clad in a knavés skin.'"

With this scorner of women by his side, Graundamoure visited the Temple of Venus, where each applied himself in his own way to Dame Sapience, her secretary. For Graundamoure, Dame Sapience drew up a Supplication, and with the setting forth of this the poem resumes its original measure. Venus bade Graundamoure abide with her awhile, and caused Sapience next to write a letter to La Bell Pucell, with thrice nine "Wo worths" in it, in case she did not redress his pains. Cupid fled with the letter to La Bell Pucell, and Graundamoure offered a turtle to Venus.

Then he went forward upon his way, but Godfrey Gobelive came running

"With 's little nag, and cried 'Tarý! tarý! For I will come and bear you company.'"

His company upon the road again reduces the verse into riding rhyme, for he resumed his merriment at the expense of women, till he was overtaken by a lady from the Tower of Chastity called Dame Correction, who, with a knotted whip, set Godfrey skipping, and declared him to be False Report, escaped from the prison in which he had been held with Villain-Courage and vile False Conjecture. Graundamoure then went as a guest to the Tower of Chastity, and False Report as a prisoner, with his feet fettered underneath his nag. There he saw the bright hall of jet glazed with crystal, and radiant with light of the carbuncle hung from its golden roof; he saw the goodly company, and saw also the dungeons of the scorner and the wronger. Hung with their heads down in holly bushes and scourged

"These men with sugared mouths so eloquent
A maiden's herté coud right soon relent,
And these young maidens for to take in snare
They feign great woe, and for to suffer care:
The foolish maidens did believe they smarted,
Thus to their willé the men them converted."

Then Graundamoure rode on over the mountains and the craggy rock till he came to a well, beside which hung a shield and horn, with an inscription setting forth that a giant was there ready to contest the way on to La Bell Pucell. The horn was blown, the giant came, a monster with three heads, called Falseness, Imagination, Perjury. Graundamoure charging him, broke his spear upon this giant's helm, leapt down and drew his sure sword, Clara Prudence, and after a stout battle overcame and cut off the three heads. Then came riding to him three ladies, Verity, Good Operation, and Fidelity, and carried Graundamoure with sweet song to their castle, where his wounds were healed, while he was told of another giant to be met after departing. Temperance prepared their supper, and after rest he travelled on again

"When th' little birdés swetély did sing

Lauds to their Maker early i' th' morning."

Soon he met a messenger whom La Bell Pucell had sent, after receiving the letter brought to her by Cupid. Disdain and Strangeness had counselled her in one way, Peace and Mercy in another, and finally she had sent Dame Perseverance to her knight, with a goodly shield to be worn by him for her sweet sake. So Perseverance took Graundamoure with her for a night's rest at the manor place of her cousin Comfort. Comfort gave best of counsel on the power of patience and wise kindness over stormy winds that stood between him and the object of desire, and told him also of a giant with seven heads yet to be vanquished. Over the heath he went next day till this giant was found, where upon every tree hung shields of knights whom he had slain. The names of his seven heads were Dissimulation, Delay, Discomfort, Variance, Envy, Detraction, Doubleness. The battle with him lasted a day, and when Graundamoure had overcome there came from the castle that stood by seven ladies riding on white palfreys. They were Steadfastness, Amorous Purveyance, Joy after Heaviness, Continuance, Pleasaunce, Report Famous, Amity, who hailed him as victor. These seven ladies undertook next day to bring Graundamoure to La Bell Pucell. They rode till they saw from afar a goodly region

"Where stood a palace high and precious Beyond an haven full tempestuous."

But in that goodly region was a fire-breathing dragon, made by the Dame Strangeness and the crafty sorceress Disdain, of the seven metals with a fiend enclosed. In a temple of Pallas strength was

containing ointment of marvellous herbs wherewith to anoint his armour, which would turn aside the fervent fire breathed by the serpent, and give power over magic to his sword. From a large and goodly ship in the haven a boat put out to them whence they were hailed by two ladies whom Dame Patience had sent. Then after due inquiries they were rowed to the ship Perfectness, into which Dame Patience received them gladly. Then they weighed anchor, and on the other shore Graundamoure went forth alone to combat with the dragon, Privy Malice. When the death-blow was given to it, by help of the ointment of Pallas, and the fiend within as "a foul Ethiop which such smoke did cast that all the island was full tene

brous," had escaped amidst loud thunderings, it remained only for Perseverance to bring Graundamoure to the presence of La Bell Pucell. So they were joined and wedded. The great aim of his mortal life was won, but afterwards—

"Thus as I lived in such pleasure glad

Into the chamber came full privily
A fair old man, and in his hand he had
A crooked staff; he went full weakély ;
Unto me then he came full softély,

And with his staff he took me on the breast,
'Obey!' he said, 'I must you needs arrest.

'My name is Agé, which have often seen The lusty youth perish unhappily,' ..."

Graundamoure must needs obey the arrest. Then came to him Policy

"With Avaricé bringing great richés. My wholé pleasure and delight doubtless Was set upon treasure insatiate,

It to behold, and for to aggregate.

1 This gift of Pallas, which represents the power of a well-trained mind to stand against all perils of the world, is a symbol first used by Homer in the tenth book of the "Odyssey," when he represented Hermes providing Ulysses with moly to enable him to face unhurt the charms of Circe :

"Thus I passing turned my feet
On through the glens for the divine retreat
Of Circe; and a youth, in form and mould
Fair as when tender manhood seems most sweet,
Beautiful Hermes, with the wand of goid,
Met me alone, and there my hand in his did fold.

John Fisher was a Yorkshireman, born in 1459, son of Robert Fisher, a trader at Beverley, who died when his two boys, John the elder and Robert the younger, were still children. Their mother married again. The boys were first educated by a priest of Beverley Church. John showed special ability, and was at last, when his age was four or five-and-twenty, sent in 1484 to Cambridge. He graduated in 1488 and 1491, became a Fellow of his College, Michael House, and Master of Michael House in 1495. It was about this time, at the age of thirty-six, that he took holy orders. In 1501 he received the degree of Doctor of Divinity, and he served afterwards

for two years as Vice-Chancellor of the University. The reputation of Dr. John Fisher caused Margaret, Countess of Richmond, mother of Henry VII., to draw him into her service. As her chaplain and confessor he obtained her complete confidence, and used it, to the best of his knowledge, for the advancement of religion and learning. He caused her to found two colleges at Cambridge, St. John's and Christ's, and also the chair still known as the Lady Margaret's Professorship of Divinity, which he himself held for a time. His funeral sermon on her death was printed by Wynken de Worde, and has been more than once reprinted. In 1504, Henry VII., who trusted much in Fisher's piety and wisdom, made him Bishop of Rochester. The University of Cambridge made him its Chancellor. Henry VIII., who had been indebted to Fisher for care and instruction in his childhood, honoured him in the earlier part of his reign, and told Cardinal Pole that he could never have met in all his travels a man to compare in knowledge and virtue with the Bishop of Rochester.1

John Fisher's treatise ("De Necessitate Orandi") on the Need of Prayer was translated into English at the beginning of Elizabeth's reign (in 1560) as "A Godlie treatisse declaryng the benefites, fruites, and great Commodities of Prayer, and also the True Use thereof. Written in Latin fourtie yeres past, by an Englyshe man of great vertue and learnyng. And lately translated into Englyshe." The translation in Elizabeth's reign of a devotional work by one whom her father had sent to the block, printed in St. Paul's

66

also is the suppression of Fisher's name, while he is described in the preface to the reader as an Englishman, a Bishop of great learning and marvellous virtue of life.' The Pelican is taken here also, as by the writer of the Plowman's Tale, as symbol of devotion. There is a little emblematic woodcut added to the pages introducing Fisher's treatise upon Prayer, with Learn to Die for its uppermost thought; a Latin inscription also around the self-sacrificing Pelican, which means: For Law, King, and Commonwealth; and around that an English motto: "Love kepythe the Lawe, obeyeth the Kynge, and is good to the Commenwelthe."

Churchyard," by John Cawood, one of the Printers to the Queene's Maiestie," with a preface of "The Translator to the Reader," urging its use for the increase of love to God and man, is suggestive; so

The treatise has for its text the words in the eighteenth chapter of Luke, "that men ought always to pray;" and thus it begins:

1 "Se judicare me nunquam invenisse in universa peregrinatione mea, qui literis et virtute cum Roffense esset comparandus." Fisher was commonly known among scholars, from his see of Rochester, as "Roffensis."

PRAYER WITHOUT CEASING.

Forasmuch as this saying of Our Saviour Christ, Oportet semper Orare, A Man must always Pray, written in the Gospel of Saint Luke, appertaineth generally unto all Christian men who seeth not how profitable and necessary it is for every man diligently and effectually to apply himself to prayer? And so expedient and beneficial a thing is in no wise to be neglected for vain and hurtful delectations and pleasures. Wherefore to the end that our prayer may wax sweet and pleasant unto us, first of all it shall be very commodious and profitable to have ready at hand and in our remembrance certain reasons with the which as most apt and convenient motions (as oft as we perceive ourselves to wax cold in devotion, and be as it were oppressed with a slothful unaptness to serve God) we may stir up our minds and whet our hearts to prayer. Moreover, it shall marvellously profit and exceedingly further us not to be ignorant of the singular fruits and commodities that very many have obtained by prayer; for by the knowledge thereof, we shall more easily invite and prepare ourselves to pray. And finally it shall be very needful for us thoroughly to understand the very true manner which is specially required in every man to be observed in the time of his prayer; forasmuch as in every work of any difficulty that man taketh in hand, the right way of doing thereof being once known doth very much further the due execution and perfect finishing of the same. I have therefore intended by the help of God to intreat in order of these three things: that is to say, of the Necessity of Prayer, of the Fruit of Prayer, and of the true Use and Manner of Prayer.

But forasmuch as the words of Our Saviour before said do cast some scruple and doubt into many men's minds, it shall not be out of purpose for the better understanding thereof if we do first expound and declare how those words are most rightly to be understanded. And to begin withal, this saying of Our Saviour is most assuredly true, Oportet semper Orare, for Prayer is necessary to us every day, every hour, and every minute. And yet doth not Almighty God so severely demand an account thereof of as that he bindeth us to incessant prayer with our mouth, which thing never man hath unto this time, or could be able to observe. But forasmuch as there passeth no moment of time in which we have not great need of the help and assistance of Almighty God: there are we of necessity constrained by continual prayer, humbly with all diligence to require and crave His divine help and succour. For who is he that perceiveth not (so as he give his mind diligently to observe the same) that all we are even presently to be returned to dust and ashes, whensoever God should detain and hold His hand of help

from over us, and that there is no man of power without Him to endure the space of one moment of time, as Job sayeth. In His hand is the life of every living creature. Every one of us remaineth in no better estate than as if he did hang in a basket over a great deep pit, borne up and sustained by a cord in the hand of another man. And in that case doubtless the man so placed standeth in great need of the diligent help of him that holdeth the rope, and thereby stayeth him from falling: for if he once let go the rope, the other that hangeth must needs down headlong into the bottom of the pit. And likewise must it needs happen unto every one of us, if God sustain us not incessantly with His mighty hand and power. And He it is that so stayeth the rope that we be not by the grievousness of the fall bruised and crushed in pieces, and so forthwith consumed to nothing. I speak nothing now of many other dangerous perils and headlong falling places wherewith we be continually environed. What is he then so gross witted and so blind in judgment, that understandeth not that there is no time, nor no one moment of time, in the which we have not very great need earnestly to call upon God, to require His aid, defence and succour, and in the which we have not cause incessantly to pray?

But forasmuch as after this understanding and sense there is no man that by actual prayer (as we call it) doth satisfy and fulfil the same words of our Saviour, that is to say, every moment to continue in prayer, therefore we had need to search out some other sense and meaning thereof. And indeed this saying of Our Saviour Christ may rightly be otherwise understanded. As thus: A certain monk, one of the old Fathers, being demanded how he fulfilled that saying or commandment of Christ, Oportet semper Orare, made this answer: When I have (sayeth he) finished, and said my daily prayers, the time that remaineth I use to bestow in labouring with my hands, as far forth as the ability and strength of my body doth permit, whereby it cometh to pass that daily I gain somewhat, with the which I may relieve not only myself, but also some other poor people. And they (sayeth he) pray for me, as oft as by the unquietness and trouble of my body I can not pray for myself: And by this mean he did believe that he satisfied the commandment. And he had the Holy Scripture agreeable with this opinion which sayeth, Absconde Eleemosinam in sinu pauperis, et ipsa pro te orabit. Hide thy alms in the bosom of the poor, and that shall pray for thee. See then, how the Holy Scripture confirmeth that our alms shall pray for us: and therefore, if a man apply his mind to shew mercy and pity to his neighbours, if he seek to defend the orphans and fatherless children, if he labour to comfort the widows which be destitute of all consolation, if he be careful to deliver those that be oppressed with violence from injury and wrong, finally, if he shew himself ready to help to his power any that want succour or relief, so that besides all this he neglect not the ordinary appointed times for prayer by the Church of God, he may well be judged to have fulfilled the former words of Our Saviour. For that man doth pray always, either by himself or else by his alms and charitable deeds, which supplieth all the want that appeareth in his own prayer. In this wise, then, may the words of Christ aforesaid be understanded, wherein he teacheth us always to continue in prayer, which is as much as to say, always to live and do well, which doth sometime happen to men, yea, when they be sleeping. For as oft as we do sleep or wake, walk or sit still, eat or drink, be vexed or be in quict, or what else soever we do or suffer, if all these doings be with a true faith referred to the honour and glory of God, no doubt they appertain to the increase of a good and per

1 Ecclesiasticus (in the Apocrypha) xxix.

fect life. For if it were not so, Saint Paul would not have willed the Corinthians, that whatsoever they did, they should intend and direct the same to the glory of God, saying unto them, Sive editis, sive bibitis, sive quid aliud facitis, omnia in gloriam Dei facite. Whether ye eat or drink, or what thing else soever ye do, do all to the honour of God. And surely if God be moved with our words and speaking to be gracious unto us, He will be much more stirred in the same by our good works and well doing, forasmuch as works do now supply the place of words.

A little later Fisher defines prayer "the continual desire of the heart which is always strong, and hath his continual motion in man's mind." Thus we must always pray, not indeed by utterance of forms of words, "but so that there pass no minute of time in which we do not desire the succour of His grace and the felicity to come."

In

John Fisher wrote against Lutheran opinions, and held firmly by those in which he had been bred. 1527, he was the only bishop who refused to gratify Henry VIII.'s wish for a divorce from Catherine of Arragon by declaring the king's marriage with her to be unlawful. Thenceforth he had the king for enemy. In 1534, his loyalty to conscience again caused him to stand alone among the bishops in refusal to assent to a denial of the Pope's supremacy in England. When he refused at peril of his life the oath which was refused also by Sir Thomas More, he was deprived of his bishopric, and cast into the Tower. Books were denied him, all his goods were taken, only some old rags were left to cover him, and he was ill-fed. On the 17th of June, 1535, Fisher was brought to trial, and he was beheaded on the 22nd. During his imprisonment in the Tower he wrote to his sister Elizabeth these admonitions of a fallen statesman and a dying brother :

Watch, therefore: for ye know not what hour your Lord doth come. Sister Elizabeth, nothing doth more help effectually to get a good and a virtuous life, than if a soul, when it is dull and unlustie without devotion, neither disposed to prayer nor to any other good work, may be stirred or quickened again by fruitful meditation. I have therefore devised unto you this meditation that followeth, praying you, for my sake and for the weal of your own soul, to read it at such times as you shall feel yourself heavy and slothful to do any good work. It is a manner of lamentation and sorrowful complaining made in the person of one that was hastily prevented 3 by death, as I assure you every creature may be; none other surety we have, living in this world here. But if you will have any profit by reading of it, three things you must do in any wise.

Firstly: When you shall read this meditation, devise in

It is here given complete from the English version published in Elizabeth's reign.

3 Prevented, gone before, forestalled.