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Previous: From The Parson's Tale, paragraph 33: The remedy against the sin of Envy |
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© Librarius
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© Librarius All rights reserved. |
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§ 34 After Envye wol I discryven the synne Ire. For soothly, whoso hath envye upon his neighebor, anon he wole comunly fynde hym a matere of wratthe, in word or in dede, agayns hym to whom he hath envye. And as wel comth Ire of Pride, as of Envye; for soothly, he that is proud or envyous is lightly wrooth. |
§ 34 After Envy will I describe the sin of Anger. For truly, whoever has envy of his neighbour, straightway he will commonly find him a matter of anger, in word or in deed, against him to whom he has envy. And as well comes Anger from Pride as from Envy, for truly he that is proud or envious is easily angered. |
| § 35 This synne of ire, after the discryvyng of Seint Augustyn, is wikked wil to been avenged by word, or by dede. Ire, after the philosophre, is the fervent blood of man yquyked in his herte, thurgh which he wole harm to hym that he hateth. For certes, the herte of man, by eschawfynge and moevynge of his blood, wexeth so trouble that he is out of alle juggement of resoun. But ye shal understonde that Ire is in two maneres; that oon of hem is good, and that oother is wikked. The goode Ire is by jalousie of goodnesse, thurgh which a man is wrooth with wikkednesse and agayns wikkednesse; and therfore seith a wys man that Ire is bet than pley. This Ire is with debonairetee, and it is wrooth withouten bitternesse; nat wrooth agayns the man, but wrooth with the mysdede of the man, as seith the prophete David, "irascimini et nolite peccare." Now understondeth that wikked Ire is in two maneres; that is to seyn, sodeyn Ire or hastif Ire, withouten avisement and consentynge of resoun. The menyng and the sens of this is, that the resoun of a man ne consente nat to thilke sodeyn Ire; and thanne is it venial. Another Ire is ful wikked, that comth of felonie of herte avysed and cast biforn, with wikked wil to do vengeance, and therto his resoun consenteth; and soothly this is deedly synne. This Ire is so displesant to God that it troubleth his hous, and chaceth the hooly goost out of mannes soule, and wasteth and destroyeth the liknesse of God, - that is to seyn, the vertu that is in mannes soule, - and put in hym the liknesse of the devel, and bynymeth the man fro God, that is his rightful lord. | § 35 This sin of Anger, according to the description of Saint Augustine, is wicked desire to be avenged by word or by deed. Anger, according to the Philosopher (Aristotle), is the hot blood of man enlivened in his heart, through which he wants harm to him that he hates. For certainly, the heart of man, by heating and moving of his blood, grows so troubled that he is out of all judgment of reason. But you shall understand that Anger is in two manners; that one of them is good, and that other is wicked. The good Anger is longing for the good, through which a man is angry with wickedness and against wickedness; and therefore says a wise man that Anger is better than play. This Anger is with graciousness, and it is angry without bitterness; not angry against the man, but angry with the misdeed of the man, as says the prophet David, "Irascimini et nolite peccare" ["Be angry and do not sin.]" Now understand that wicked Anger is in two manners; that is to say, sudden Anger or hasty Anger, without aforethought and consenting of reason. The meaning and the sense of this is that the reason of a man consents not to this sudden Anger, and then is it venial. Another Anger is very wicked, that comes of felony of heart aforethought and planned before, with wicked will to do vengeance, and thereto his reason consents. and truly this is deadly sin. This Anger is so displeasing to God that it troubles his house and chases the Holy Ghost out of man's soul, - and wastes and destroys the likeness of God - that is to say, the virtue that is in man's soul and put in him the likeness of the devil, and takes away the man from God, that is his righteous lord. |
| § 36 This Ire is a ful greet plesaunce to the devel; for it is the develes fourneys, that is eschawfed with the fir of helle. For certes, right so as fir is moore mighty to destroyen erthely thynges than any oother element, right so Ire is myghty to destroyen alle spiritueel thynges. Looke how that fir of smale gleedes, that been almost dede under asshen, wollen quike agayn whan they been touched with brymstoon; right so Ire wol everemo quyken agayn, whan it is touched by the pride that is covered in mannes herte. For certes, fir ne may nat comen out of no thyng, but if it were first in the same thyng natureely, as fir is drawen out of flyntes with steel. And right so as pride is ofte tyme matere of Ire, right so is rancour norice and kepere of Ire. Ther is a maner tree, as seith seint Ysidre, that whan men maken fir of thilke tree, and covere the coles of with asshen, soothly the fir of it wol lasten a yeer or moore. And right so fareth it rancour; whan it is ones conceyved in the hertes of som men, certein, it wol lasten peraventure from oon estre day unto another estre day, and moore. But certes, thilke man is ful fer fro the mercy of God al thilke while. | § 36 This Anger is a very great pleasure to the devil, because it is the devils furnace, that is heated with the fire of hell. For certainly, just as fire is more mighty to destroy earthly things than any other element, just so Anger is mighty to destroy all spiritual things. Look how that fire of small coals that are almost dead under ashes will kindle again when they are touched with brimstone; just so Anger will evermore rekindle again when it is touched by the pride that is covered in man's heart. For certainly, fire can not come out of nothing, except if it were first in the same thing naturally, as fire is drawn out of flints with steel. And just so as pride is oftentimes matter of Anger, just so is rancor nurse and keeper of Anger. There is a sort of tree [juniper], as says Saint Isidore (of Seville), that when men make fire of this tree and cover the coals of it with ashes, truly the fire of it will last a full year or more. And just so fares it of rancor; when it is once conceived in the hearts of some men, certainly, it will last perhaps from one Easter day unto another Easter day, and more. But certainly, this man is very far from the mercy of God all this while. |
| § 37 In this forseyde develes fourneys ther forgen three shrewes: pride, that ay bloweth and encreesseth the fir by chidynge and wikked wordes; thanne stant envye, the holdeth the hoote iren upon the herte of man with a peire of longe toonges of long rancour; and thanne stant the synne of contumelie, or strif and cheeste, and batereth and forgeth by vileyns reprevynges. Certes, this cursed synne annoyeth bothe to the man hymself and eek to his neighebor. For soothly, almoost al the harm that any man dooth to his neighebor comth of wratthe. For certes, outrageous wratthe dooth al that evere the devel hym comaundeth; for he ne spareth neigher Crist ne his sweete mooder. And in his outrageous anger and Ire, allas! allas! ful many oon at that tyme feeleth in his herte ful wikkedly, bothe of Crist and eek of alle his halwes. Is nat this a cursed vice? Yis, certes. Allas! it bynymeth from man his wit and his resoun, and al his debonaire lif espiritueel that sholde kepen his soule. Certes, it bynymeth eek goddes due lordshipe, and that is mannes soule, and the love of his neighebores. It stryveth eek alday agayn trouthe. It reveth hym the quiete of his herte, and subverteth his soule. | § 37 In this aforesaid devil's furnace where forge three scoundrels: Pride, that ever blows and increases the fire by chiding and wicked words; then stands Envy and holds the hot iron upon the heart of man with a pair of long tongs of long rancor; and then stands the sin of Contentiousness, or strife and quarreling, and batters and forges by churlish reproving. Certainly, this cursed sin annoys both the man himself and also his neighbor. For truly, almost all the harm that any man does to his neighbor comes of anger. For certainly, outrageous anger does all that ever the devil him commands, for he spares neither Christ nor his sweet Mother. And in his outrageous anger and ire, alas, alas! very many a one at that time feels in his heart very wickedly, both at Christ and also at all his saints. Is not this a cursed vice? Yes, certainly. Alas! It takes from man his wit and his reason, and all his blessed life spiritual that should guard his soul. Certainly, it takes away also God's due lordship, and that is man's soul and the love of his neighbours. It strives also always against truth. It takes from him the quiet of his heart and overthrows his soul. |
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Next: From The Parson's Tale, paragraph 38: The offspring of Anger |
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