#  Piers Plowman, Passus XVIII 

 



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LINEN-LESS and wet-shod · went I forth after,  
As a reckless fellow · that of no woe recks,  
And went like a vagrant · all my life,  
Till I waxed weary of the world · and wished to sleep again,  
And leaned me about till Lent · and long time I slept;  
And of Christ's passion and penance · that the people saved,  
I rested and dreamed there, and snored fast · till *ramis palmarum*;  
Of children and of *gloria laus* · greatly me dreamed,  
And how *hosanna* to the organ · old folk sang.  
One like to the Samaritan · and somewhat to Piers Plowman.  
Bare-foot on an ass's back · boot-less came riding,  
Without spurs or spear · lively he looked,  
As is the way with a knight · that cometh to be dubbed,  
To get him gilt spurs · or shoes slashed.  
Then was Faith in a window · and cried 'a! *fili* David!'  
As doth a herald at arms · when the adventurous come to joust.  
Old Jews of Jerusalem · for joy they sang,

*Benedictus qui venit in nomine Domini.*

Then I asked of Faith · what all that affair meant,  
And who should joust in Jerusalem · 'Jesus,' he said,  
'And fetch what the Fiend claimeth · Piers' fruit the Plowman.'  
'Is Piers in this place?' quoth I · and he looked on me,  
'This Jesus of his nobility · will joust in Piers' arms,  
In his helm and in his hauberk · *humana natura*;  
That Christ be not known here · for *consummatus Deus*,  
In Piers' garment the Plowman · this pricker shall ride;  
For no dint shall him hurt · as in *deitate Patris*.'  
'Who shall joust with Jesus?' quoth I · 'Jews or scribes?'  
'Nay,' quoth He, 'the foul Fiend · and falsehood and death.  
Death saith he will undo · and down bring  
All that liveth or looketh · in land or in water.  
Life saith that he lies · and laith his life to pledge,  
That for all that death can do · within three days,  
He will go and fetch from the Fiend · Piers' fruit the Plowman,

Piers The Plowman, Passus XVIII, p. 168

And lay it where him liketh · and Lucifer bind,  
And beat and down bring · sorrow and death for ever:

*O mors, ero mors tua!*'

Then came Pilatus with much people · *sedens pro tribunali*,  
To see how doughtily death should do · and judge the rights of both.  
The Jews and the justices · against Jesus they were,  
And all their court on him cried · *crucifige* sharp.  
Then put forth a robber · before Pilate, and said,  
'This Jesus at our Jews' temple · japed and despised,  
To undo it on one day · and in three days after  
Edify it anew · (here he stands that said it)  
And yet make it as much · in all manner of points,  
Both as long and as large · by height and by length.'  
'*Crucifige*,' quoth a catchpole · 'I warrant him a witch!'  
'*Tolle, tolle!*' quoth another · and took of keen thorns,  
And began of keen thorn · a garland to make,  
And set it hard on his head · and said in malice,  
'*Ave, rabi!*' quoth that rascal · and threw reeds at him,  
Nailed him with three nails · naked on the rood,  
And poison on a pole · they put up to his lips,  
And bade him drink his death drink · his days were done.

'And if that thou powerful be · help now thyself,  
If thou be Christ, and king's son · come down off the rood;  
Then shall we believe that Life thee loveth · and will not let thee die!'  
'*Consummatum est*,' quoth Christ · and began for to swoon  
Piteously and pale · as a prisoner that dieth;  
The lord of life and of light · then layed his eyes together.  
The day for dread withdrew · and dark became the sun,  
The veil shook and was cleft · and all the world quaked.  
Dead men for that din · came out of deep graves,  
And told why that tempest · so long time lasted.  
'For a bitter battle' · the dead body said;  
'Life and Death in this darkness · one undoes the other;  
Shall no wight know truly · who shall have the mastery,  
Ere Sunday about sun-rising' · and sank with that to earth.  
Some said that he was God's son · that so fair died,

*Vere filius Dei erat iste, etc*.

And some said he was a witch · 'it is good that one try,  
Whether he be dead or not dead · down ere he be taken.'  
Two thieves also · suffered death that time,  
Upon a cross beside Christ · so was the common law.  
  
Piers The Plowman, Passus XVIII, p. 169

A catchpole came forth · and cracked both their legs,   
And their arms after · of each of those thieves.  
But was no boy so bold · God's body to touch;  
For he was knight and king's son · nature granted that time,  
That no rascal was so hardy · to lay hand upon him.  
But there came forth a knight · with a keen spear ground,  
Called Longinus, as the story telleth · and long had lost his sight.  
Before Pilate and the other people · in the place he stood;  
Spite his many teeth · he was made that time  
To take the spear in his hand · and joust with Jesus;  
For all they were afraid · that waited on horse or stood,  
To touch him or to handle him · or take him down off rood.  
But this blind bachelor then · struck him through the heart;  
The blood sprung down by the spear · and unbarred the knight's eyes.  
Then fell the knight upon knees · and cried him mercy --  
'Against my will it was, lord · to wound you so sore!'  
He sighed and said · 'sore it methinketh;  
For the deed that I have done · deliver me to your grace;  
Have on me pity, righteous Jesus!' · and right with that he wept.  
Then began Faith fiercely · the false Jews to despise,  
Called them caitives · accursed for ever,  
For this foul villainy · 'vengeance to you all!  
To make the blind beat him bound · it was a knave's counsel.  
Cursed caitiff · knighthood was it never  
To ill treat a dead body · by day or by night.  
The prize yet hath he gained · for all his great wound.  
For your champion of chivalry · chief knight of you all,  
Yields him defeated in the running · right to Jesus' will.  
For be this darkness done · his death will be avenged,  
And ye, lordlings, have lost · for Life shall have the mastery.  
And your franchise, that free · was fallen in thraldom,  
And ye, churls, and your children · succeed shall ye never,  
Nor have lordship in land · nor no land till,  
But all barren be · and usury use,  
Which is a life that our Lord · in all laws curseth.  
Now your good days are done · as Daniel prophesied,  
When Christ came, of their kingdom · the crown should fall;

*Cum veniat sanctus sanctum, cessabit unctio vestra*.'

What with fear of this marvel · and of the false Jews,  
I withdrew me in that darkness to *descendit ad inferna*.  
And there I saw sothly · *secundum scripturas*,

Piers The Plowman, Passus XVIII, p. 170

Out of the west · a wench, as me thought,  
Came walking in the way · to Hell-ward she looked.  
Mercy was called that maid · a meek thing withal,  
A full benign lady · and gentle of speech.  
Her sister, as it seemed · came softly walking,  
Even out of the east · and westward she looked.  
A full comely creature · Truth she was called,  
For the virtue that her followed · afraid was she never.  
When these maidens met · Mercy and Truth,  
Each asked the other · of this great wonder,  
Of the din and of the darkness · and how the day began to dawn,  
And what a light and a brightness · lay before Hell.  
'I wonder at these happenings · in faith,' said Truth,  
'And am seeking to discover · what this marvel meaneth.'  
'Have no wonder,' quoth Mercy · 'joy it betokeneth.  
A maiden called Mary · and mother without knowledge  
Of any human creature · conceived through speech  
And grace of the Holy Ghost · waxed great with child;  
Without stain · into this world she brought him;  
And that my tale be true · I take God to witness.  
Since this child was born · be thirty winters passed;  
Who died and death suffered · this day about midday.  
And that is cause of this eclipse · that closeth now the sun,  
In meaning that man shall · from darkness be drawn,  
The while this light and this brightness · shall Lucifer blind.  
For patriarchs and prophets · have preached hereof often,  
That man shall man save · through a maiden's help,  
And what was lost through tree · tree shall it win,  
And what death down brought · death shall relieve.'  
'What thou tellest,' quoth Truth · 'is but a tale of waltrot  
For Adam and Eve · and Abraham with others,  
Patriarchs and prophets · that in pain lie,  
Believe thou never that yon light · them aloft will bring,  
Nor have them out of Hell · hold thy tongue, Mercy!  
It is but a trifle that thou tellest · I, Truth, know the soth.  
For that is once in Hell · out cometh he never;  
Job the prophet, patriarch · reproveth thy sayings,

*Quia in inferno nulla est redemptio.*'

Then Mercy full mildly · mouthed these words,  
'Through experience,' quoth she · 'I hope they shall be saved.  
For venom undoes venom · and that I prove by reason.

Piers The Plowman, Passus XVIII, p. 171

For of all venoms · foulest is the scorpion,  
May no medicine help · the place where he stingeth,  
Till he be dead and placed thereon · the evil he destroyeth,  
The first venom · through venom of himself.  
So shall this death undo · I dare my life lay,  
All that Death undid first · through the devil's enticing:  
And right as through guile · man was beguiled,  
So shall grace that began · make a good sleight;

*Ars ut artem falleret*.'

'Now stay we,' said Truth · 'I see, as methinketh,   
Out of the cold of the north · not full far hence,   
Righteousness come running · rest we the while;  
For she knows more than we · she was ere we both.'  
'That is soth,' said Mercy · 'and I see here by south,  
Where Peace cometh playing · in patience clothed;  
Love hath coveted her long · believe I none other  
But he sent her some letter · what this light meaneth,  
That is over Hell thus · she us shall tell.'  
When Peace, in patience clothed · approached near them twain,  
Righteousness her reverenced · for her rich clothing,  
And prayed Peace to tell her · to what place she went,  
And in her gay garments · whom greet she thought?  
'My will is to wend,' quoth she · 'and I welcome them all,  
That many day I might not see · for murkyness of sin.  
Adam and Eve · and others more in Hell,  
Moses and many more · mercy shall have;  
And I shall dance thereto · do thou so, sister!  
For Jesus jousted well · joy beginneth to dawn;

*Ad vesperum demorabitur fletus, et ad matutinum laetitia.*

Love, that is my lover · such letters me sent,  
That Mercy, my sister, and I · mankind should save;  
And that God hath forgiven · and granted me, Peace, and Mercy,  
To be man's surety · for evermore after.'  
'Lo! here the patent!' quoth Peace · '*in pace in idipsum* --  
And that this deed shall endure · *dormiam et requiescam*.'  
'What, ravest thou?' quoth Righteousness · 'or thou art right drunk!  
I Believest thou that yonder light · unlock might Hell,  
And save man's soul? · sister, ween it never!  
At the beginning, God · gave the judgement himself,  
That Adam and Eve · and all that them followed  
Should die down right · and dwell in pain after,  
  
Piers The Plowman, Passus XVIII, p. 172

If that they touched a tree · and the fruit ate.  
Adam afterwards · against his warning,  
Ate of that fruit · and forsook, as it were,  
The love of our Lord · and his lore both,  
And followed what the fiend taught · and his fellow's will,  
Against reason, I, Righteousness · record thus with truth,  
That their punishment be perpetual · and no prayer them help.  
Therefore let them chew as they chose · and chide we not, sisters,  
For it is helpless harm · the bite that they took.'  
'And I shall prove,' quoth Peace · 'their pain must have an end,  
And woe into well · must wend at last;  
For had they wist of no woe · well had they not known.  
For no wight knows what well is · that never woe suffered,  
Nor what is called hunger · that had never lack.  
If no night were · no man, as I believe,  
Would know clearly · what day means;  
Would never right rich man · that liveth in rest and ease  
Know what woe is · except for natural death.  
So God that began all · of his good will  
Became man of a maid · mankind to save,  
And suffered himself to be sold · to see the sorrow of dying,  
The which un-knitteth all care · and commencing is of rest.  
For till *modicum* meet with us · I may it well avow,  
Knows no wight, as I ween · what enough means.  
  
Therefore God of his goodness · the first man Adam,  
Set him in solace · and in sovereign mirth;  
And then he suffered him sin · sorrow to feel,  
To see what well was · truly to know it.  
And after, God ventured himself · and took Adam's nature,  
To know what he hath suffered · in three sundry places,  
Both in Heaven, and in earth · and now to Hell he thinketh,  
To know what all woe is · that knew of all joy.  
So it shall fare with these folk · their folly and their sin,  
Shall teach them what anguish is · and bliss without end.  
Knows no wight what war is · where that peace reigneth,  
Nor what is indeed well · till "well-away" him teach.'  
  
Then was there a wight · with two broad eyes,  
Book was called the *beau-père* · a bold man of speech.  
'By God's body,' quoth this Book · 'I will bear witness,  
That when this child was born · there blazed a star,  
  
Piers The Plowman, Passus XVIII, p. 173

That all the wise of this world · in one thought accorded,  
That such a child was born · in Bethlehem city,  
That man's soul should save · and sin destroy.  
'And all the elements,' quoth the Book · 'hereof bear witness,  
That he was God that all wrought · the welkin first showed;  
Those that were in heaven · took *stella cometa*,  
And kindled her as a torch · to reverence his birth;  
And light followed the Lord · into the low earth.  
The water witnessed that he was God · for he went on it;  
Peter the apostle · perceived his going,   
And as he went on the water · well him knew, and said,

*Jube me venire ad te super aquas*.

And lo! how the sun began to lock · her light in herself,  
When she saw him suffer · who sun and sea made!  
The earth for heaviness · that he would suffer,  
Quaked as a live thing · and all crushed the rock!  
Lo! Hell might not hold · but opened when God suffered,  
And let out Simeon's sons · to see him hang on rood.  
And now shall Lucifer believe it · though him loth think;  
For Gigas the giant · with a weapon made   
To break and to beat down · those that be against Jesus.  
And I, Book, will be burnt · but Jesus rise to live,  
In all the might of man · and his mother gladden,  
And comfort all his kin · and out of care bring,  
And all the Jews' joy · dissolve and disjoin;  
And unless they reverence his rood · and his resurrection,  
And believe on a new law · be lost life and soul.'  
'Abide we,' said Truth · 'I hear and see both,  
How a spirit speaketh to hell · and bids unbar the gates;

*Attollite portas, etc*.'

A voice loud in that light · to Lucifer crieth,  
'Princes of this place · unbolt and unlock!  
For here cometh with crown · that king is of glory.'  
Then sighed Satan · and said to them all,  
'Such a light, against our leave · Lazarus it fetched away;  
Care and confusion · is come to us all.  
If this king come in · mankind will he fetch,  
And lead it where he liketh · and easily me bind.  
Patriarchs and prophets · have talked hereof long,  
That such a lord and a light · should lead them all hence.'  
'Listen,' quoth Lucifer · 'for I this lord know,  
  
Piers The Plowman, Passus XVIII, p. 174

Both this lord and this light · it is long ago I knew him.  
May no death him harm · nor no devil's cunning,  
And where he will, is his way · but ware him of the perils,  
If he reave me of my right · he robbeth me by mastery.  
For by right and by reason · those people that be here  
Body and soul be mine · both good and ill.  
For himself said · that sire is of heaven,  
If Adam eat the apple · all should die,  
And dwell with us devils · this threat he made;  
And he that truth is · said these words;  
And since I have been in possession · seven hundred winters,  
I believe that law will not · let him in the least.'  
'That is soth,' said Satan · 'but I me sore dread,  
For thou gained them with guile · and his garden broke,  
And in semblance of a serpent · sat on the apple-tree,  
And egged them on to eat · Eve by herself,  
And told her a tale · of treason were the words;  
And so thou haddest them out · and hither at last.  
It is not easily held · where guile is the root.'  
'For God will not be beguiled' · quoth Goblin, 'nor tricked;  
We have no true title to them · for through treason were they damned.'  
'Certes, I dread me,' quoth the Devil · 'lest truth will them fetch.  
This thirty winter, as I ween · hath he gone and preached;  
I have assailed him with sin · and at some time asked  
Whether he were God or God's son? · he gave me short answer.  
And thus he walked forth · this two and thirty winter,  
And when I saw it was so · sleeping, I went  
To warn Pilate's wife · what sort of man was Jesus;  
For Jews hated him · and have done him to death.  
I would have lengthened his life · for I believed, if he died,  
That his soul would suffer · no sin in his sight.  
For the body, while it on bones went · about was ever  
To save men from sin · if they themselves would.  
And now I see where a soul · cometh hitherward sailing  
With glory and with great light · God it is, I know well.  
I advise we flee,' quoth he · 'fast all hence;  
For us were better not be · than abide his sight.  
For thy lies, Lucifer · lost is all our prey.  
First through thee we fell · from heaven so high;  
Because we believed thy lies · we leapt out all with thee,  
And now for thy last lie · lost we have Adam,

Piers The Plowman, Passus XVIII, p. 175

And all our lordship, I believe · on land and on water;

*Nunc princeps hujus mundi ejicietur foras*.'

Again the light bade unlock · and Lucifer answered,  
'What lord art thou?' quoth Lucifer · '*quis est iste?*'  
'*Rex gloriae*' · the light soon said,  
'And lord of might and of main · and all manner of virtues;  
*dominus virtutum*;  
Dukes of this dim place · anon undo these gates.  
That Christ may come in · the king's son of heaven.'  
And with that breath Hell broke · and Belial's bars,  
Inspite of wight or ward · wide open the gates.  
Patriarchs and prophets · *populus in tenebris*,  
Sang Saint John's song · '*ecce agnus Dei*.'  
Lucifer might not look so light him blinded;  
And those that our Lord loved · into his light he took,  
And said to Satan, 'lo! here · my soul to amend  
For all sinful souls · to save those that be worthy.  
Mine they be and of me · I may the better them claim.  
Although reason record · and right of myself,  
That if they eat the apple · all should die,  
I promised them not here · Hell for ever.  
For the deed that they did · thy deceit it made;  
With guile thou them got · against all reason.  
For in my palace, paradise · in person of an adder,  
Falsely thou fetchest thence · thing that I loved.  
Thus like a lizard · with a lady's visage,  
Like a thief thou me robbest · the old law granteth,  
That beguilers be beguiled · and that is good reason;

*Dentem pro dente, et oculum pro oculo.*

*Ergo*, soul shall soul quit · and sin drive out sin,  
And all that man hath misdone · I, man, will amend.  
Member for member · by the old law made amends,  
And life for life also · and by that law I claim it,  
Adam and all his issue · at my will hereafter.  
And what death in them undid · my death shall relieve,  
And both quicken and purchase · what was destroyed through sin;  
And that grace guile destroy · good faith it asketh.  
So believe it not, Lucifer · that against the law I fetch them,  
But by right and by reason · ransom here my lieges:

*Non veni solvere legem, sed adimplere*.

Thou fetchest mine from my place · against all reason,

Piers The Plowman, Passus XVIII, p. 176

Falsely and feloniously · good faith me it taught,  
To recover them through ransom · and by no reason else,  
So what with guile thou got · through grace it is won.  
Thou, Lucifer, in likeness · of a wicked adder,  
Got by guile · those that God loved;  
And I, in likeness of a man · that lord am of Heaven,  
Graciously thy guile have requited · go guile against guile!  
And as Adam and all · through a tree died,  
Adam and all through a tree · shall turn again to life;  
And guile is beguiled · and in his guile fallen:

*Et cecidit infoveam quam fecit.*

Now beginneth thy guile · against thee to turn,  
And my grace to grow · ever greater and wider.  
The bitterness that thou hast brewed · enjoy it thyself,  
That art doctor of death · drink what thou madest!  
For I, that am lord of life · love is my drink,  
And for that drink today · I died upon earth.  
I fought so, I thirst yet · for man's soul's sake;  
May no drink me moist · nor my thirst slake,  
Till the vintage fall · in the vale of Jehoshaphat,  
And I drink right ripe must · *resurrectio mortuorum*,  
And then shall I come as a king · crowned with angels,  
And have out of Hell · all men's souls.  
'Fiends and fiendkins · before me shall stand,  
And be at my bidding · wheresoere me liketh.  
And to be merciful to man · then my nature asketh;  
For we be bretheren of blood · but not in baptism all.  
But all that be my whole bretheren · in blood and in baptism,  
Shall not be damned to the death · that is without end;

*Tibi soli peccavi, etc.*

It is not the custom on earth · to hang a felon  
More than once · though he were a traitor.  
And if the king of that kingdom · come in that time,  
Where the felon suffer should · death or otherwise,  
Law wills, he give him life · if he looked on him.  
And I, that am king of kings · shall come in such a time,  
Where judgement to the death · damneth all wicked;  
And if law wills I look on them · it lieth in my grace,  
Whether they die or die not · for what they did ill.  
Be it anything bought · the boldness of their sins,

Piers The Plowman, Passus XVIII, p. 177

I may do mercy through righteousness · and all my words true.  
And though holy writ wills that I be avenged · on them that did ill,

*Nullum malum impunitum, etc.*

They shall be cleansed clearly · and washed of their sins  
In my prison Purgatory · till *parce* is called,  
And my mercy shall be showed · to many of my bretheren.  
For blood may suffer blood · both hungry and a'cold,  
But blood may not see blood · bleed, without pity.

*Audivi arcana verba, quae non licet homini loqui*.

But my righteousness and right · shall rule all Hell,  
And mercy all mankind · before me in Heaven.  
For I were an unkind king · unless I my kindred helped,  
And above all at such need · when help needs must come;

*Non intres in judicium cum servo tuo, Domine*.

Thus by law,' quoth our Lord · 'lead I will from hence  
Those that me loved · and believed in my coming.  
And for thy lying, Lucifer · that thou told to Eve,  
Thou shalt abide it bitterly' · and bound him with chains.  
Ashtoreth and all the rout · hid them in corners,   
They dared not look on our Lord · the boldest of them all,  
But let him lead forth what he liked · and allowed him what he pleased.  
Many hundreds of angels · harped and sung,

*Culpat caro, purgat caro; regnat Deus Dei caro.*

Then piped Peace · of poesy a note,

'*Clarior est solito post maxima nebula Phoebus,*  
*Post inimicitias clarior est et amor.*

Is no weather warmer · than after watery clouds.  
Nor no love dearer · nor dearer friends,  
Than after war and woe · when Love and Peace be masters.  
Was never war in this world · nor wickedness so keen,  
That Love, if he pleased · could not bring to laughter,  
And Peace through patience · all perils stopped.'  
'Truce,' quoth Truth · 'thou tellest us soth, by Jesus.  
Clip we in covenant · and each of us kiss the other!'  
'And let no people,' quoth Peace · 'perceive that we chid?  
For impossible is no thing · to him that is almighty.'  
'Thou sayest soth,' said Righteousness · and reverently her kissed,  
Peace, and Peace her · *per saecula saeculorum.*

*Misericordia et veritas obviaverunt sibi; justitia et pax osculatae sunt.*

Truth trumpeted then, and sang · '*Te Deum laudamus*';

Piers The Plowman, Passus XVIII, p. 178

And then played Love the lute · in a loud note,

*Ecce quam banum et jocundum, etc.*

Till the day dawned · these damsels danced,  
That men rang in the resurrection · and right with that I waked,  
And called Kit my wife · and Calot my daughter--   
'Arise and reverence · God's resurrection,  
And creep to the cross on knees · and kiss it for a jewel  
For God's blessed body · it bore for our saving,  
And it frighteneth the fiend · for such is the might,  
May no grisly ghost · glide near its shadow!'

This is a part of the the section of *Piers Plowman* (Passus VIII to the end) called "Do-Well, Do Better, Do Best," which recounts the dreamer's search for Truth. For the rest see the printed edition: William Langland, *The Book Concerning Piers the Plowman*, tr. Donald and Rachel Attwater, ed. Rachel Attwater. London and New York. 1957; printed with the permission of the publisher.