The Book of the Craft of Dying/craft

by William Caxton

HERE BEGINNETH THE BOOK OF THE CRAFT OF DYING

Forasmuch as the passage of death, of the wretchedness of the exile of this world, for uncunning^[1] of dying — not only to lewd men^[2] but also to religious and devout persons — seemeth wonderfully hard and perilous, and also right fearful and horrible; therefore in this present matter and treatise, that is of the Craft of Dying, is drawn and contained a short manner of exhortation, for teaching and comforting of them that be in point of death. This manner of exhortation ought subtly to be considered, noted, and understood in the sight of man's soul; for doubtless it is and may be profitable generally, to all true Christian men, to learn and have craft and knowledge to die well.

This matter and treatise containeth six parts of chapters:

The first is of commendation of death; and cunning to die well.

The second containeth the temptations of men that die.

The third containeth the interrogations that should be asked of them that be in their death bed, while they may^[3] speak and understand.

The fourth containeth an information, with certain obsecrations to them that shall die.

The fifth containeth an instruction to them that shall die.

The sixth containeth prayers that should be said to them that be a-dying, of some men that be about them.

CHAPTER I

THE FIRST CHAPTER IS OF COMMENDATION OF DEATH AND OF CUNNING TO^[4] DIE WELL

Though bodily death be most dreadful of all fearful things, as the Philosopher^[5] saith in the third book of Ethics, yet spiritual death of the soul is as much more horrible and detestable, as the soul is more worthy and precious than the body; as the prophet David saith: Mors peccatorum pessima. [Ps 33:22] The death of the sinful man is worst of all deaths. But as the same prophet saith: Preciosa est in conspectu Domini mors sanctorum eius.[Ps 115:15] The death of the good man is ever precious in the sight of God, what manner of bodily death that ever they die. And thou shalt understand also that not only the death of holy martyrs is so precious, but also the death of all other rightful and good Christian men; and furthermore the death, doubtless, of all sinful men: how long, and how wicked, and how cursed they have been all their life before, unto their last end that they die in — if they die in the state of very^[6] repentance and contrition, and in the very faith, and virtue, and charity of Holy Church — is acceptable and precious in the sight of God. As Saint John saith in the Apocalypse: Beati mortui qui in Domino moriuntur. [Rev 14:13] Blessed be all dead men that die in God.

And therefore God saith in the fourth chapter of the Book of Sapience: Justus si morte procupatus fuerit, in refrigerio erit. [Wis. 4:7] A rightful man though he be hasted, or hastily or suddenly dead, he shall be had to a place of refreshing. And so shall every man that dieth, if it be so that he keep himself stably, and govern him wisely in the temptations that he shall have in [the] agony or strife of his death; as it shall be declared afterwards. And therefore of the commendation of death of good men only a wise man saith thus: Death is nothing else but a going [out] of prison, and an ending of exile; a discharging of an heavy burden, that is the body; finishing of all infirmities; a scaping of all perils; destroying of all evil things; breaking of all bonds; paying of [the] debt of natural duty; turning again into his country; and entering into bliss and joy.

And therefore it is said in the seventh book of Ecclesiastes: Melior est dies mortis die nativitatis. [Eccles. 7:1] The day of a man's death is better than the day of man's birth. And this is understood only of good men and the chosen people of God. For of evil men and reprovable, neither the day of their birth, neither the day of their death, may be called good. And therefore every good perfect Christian man, and also every other man though he be imperfect and late converted from sin, so he be verily contrite and believe in God, should not be sorry nor troubled, neither dread death of his body, in what manner wise or for what manner cause that he be put thereto; but gladly and wilfully, with reason of his mind that ruleth his sensuality,^[7] he should take his death and suffer it patiently, conforming and committing fully his will to God's will and to God's disposition alone, if he will go hence and die well and surely: witnessing the wise man that saith thus: Bene mori, est libenter MORI. To die well is to die gladly and wilfully. And therefore he addeth, and saith thereto: Ut satis vixerim, nec anni, dies faciunt, sed animus. Neither many days, nor many years, cause me to say and feel that I have lived long [enough,] but only the reasonable will of mine heart and of my soul. Sith more than that, of duty and natural right all men must needly die; ^[8] and that how, when, and where that Almighty God will; and God's will is evermore good, and over all good, in all things good, and just, and rightful. For as John Cassian saith in his Collations: [Collat 1:5] Almighty God of His wisdom and goodness, all things that fall, both prosperity and adversity, disposeth ever finally for our profit, and for the best for us; and more provideth, and is busier for the heal and salvation of His chosen children, than we ourselves may or can be.

And sith, as it is aforesaid, we may not, in no wise, neither flee nor escape, neither change the inevitable necessity and passage of death, therefore we ought to take our death when God will, wilfully and gladly, without any grutching^[9] or contradiction, through the might and boldness of the will of our soul virtuously disposed and governed by reason and very discretion; though the lewd^[10] sensuality and frailty of our flesh naturally grutch or strive there against. And therefore Seneca saith thus : Feras, non culpes, quod immutare non vales. suffer easily and blame thou not, that thou mayst not change nor void. And the same clerk added to, and saith : Si vis ista cum quibus urgeris effucere, non ut alibi sis oporteat, sed alius. If thou wilt escape that thou art straitly be-wrapped^[11] in, it needeth not that thou be in another place, but that thou be another man.

Furthermore, that a Christian man may die well and seemly,^[12] him needeth that he con^[13] die, and as a wise man saith : Scire mori est paratum cor suum habere, et animam ad superna : ut quandocunque mors advenerit, paratum cum in- veniat ut absque omni retractione eam recipiat, quasi qui socii sui dilecti adventum desideratum expectat. To con die is to have an heart and a soul every ready up to Godward, that when-that-over death come, he may be found all ready; withouten any retraction^[14] receive him, as a man would receive his well-beloved and trusty friend and fellow, that he had long abideth and looked after.

This cunning is most profitable of all cunnings, in the which cunning religious men specially, more than other, and every day continually, should study more diligently than other men that they might apprehend it ; namely^[15] for the state of religion asketh and requireth it more in them than in others. Notwithstanding that every secular man, both clerk and layman, whether he be disposed and ready to die or no, yet nevertheless he must needs die when God will. Therefore ought every man, not only religious, but also every good and devout Christian man that desireth for to die well and surely, live in such wise and so have himself alway, that he may safely die, every hour, when God will. And so he should have his life in patience, and his death in desire, as Saint Paul had when he said: Cupio dissolvi et esse cum christo. [Philip, 1:23.] I desire and covet to be dead, and be with Christ. And thus much sufficeth at this time, shortly said, of [the] craft and science of dying.

CHAPTER II

THE SECOND CHAPTER IS OF MEN's TEMPTATIONS THAT DIE

Know all men doubtless, that men that die, in their last sickness and end, have greatest and most grievous temptations, and such as they never had before in all their life. And of these temptations five be most principal.

I. The First is of the faith, forasmuch as faith is fundament of all men's soul's-heal; witnessing the Apostle that saith: Fundamentum aliud nemo POTEST PONERE. [1 Cor 3:2] Other fundament may no man put. And therefore Saint Austin saith: Fides est bonorum OMNIUM fundamentum, ET HUMANE SALUTIS INITIUM. [Heb, xi. 6.] Faith is fundament of all goodness, and beginning of man's heal. And therefore saith Saint Paul: Sine fide est impossibile placere Deo. It is impossible to please God without faith. And Saint Justin saith: Qui non credit jam iudicatus est. He that believeth not is now deemed. And forasmuch as there is such and so great strength in the faith that withouten it there may no man be saved.

Therefore the devil with all his might is busy to avert fully a man from the faith in his last end; or, if he may not, that he laboureth busily to make his doubt therein, or somewhat draw him out of the way or deceive him with some manner of superstitious and false errors or heresies. But every good Christian man is bound namely habitually, though he may not actually and intellectually apprehend them, to believe, and full faith and credence give, not only to the principal articles of the faith, but also to all holy writ in all manner things; and fully to obey the statutes of the church of Rome, and stably to abide and die in them. For as soon as he beginneth to err or doubt in any of them all, as soon he goeth out of the way of life, and his soul's heal. But wit thou well without doubt, that in this temptation, and in all other that follow after, the devil may not noy thee, nor prevail against no man, in no wise, as long as he hath use of his free will, and of reason well disposed, but if ^[16] he will wilfully consent unto his temptation.

And therefore no very Christian^[17] man ought (not) to dread any of his illusions, or his false threatenings,^[18] or his feigned fearings. For as Christ himself saith in the gospel: Diabolus est mendax et pater eius. [S. John 8:44] The devil is a liar, and a father of all leasings. But manly, therefore, and stiffly and steadfastly abide and persevere; and die in the very faith and unity and obedience of our mother Holy Church.

And it is right profitable and good, as it is used in some religious, when a man is in agony of dying, with an high voice oft times to say the Creed before him, that he that is sick may be mortified in stableness of the faith; and fiends that may not suffer to hear it may be voided and driven away from him. Also to stableness of very faith should strengthen a sick man principally the stable faith of our holy Fathers, Abraham, Isaac, and Jacob. Also the perseverant abiding faith of Job, of Raab the woman, and Achor, and such other. And also the faith of the Apostles, and other martyrs, confessors, and virgins innumerable. For by faith all they that have been of old time before us — and all they be now and shall be hereafter — they all please, and have [pleased] and shall please God by faith. For as it is aforesaid: Withouten faith it is impossible to please God.

Also double profit should induce every sick man to be stable in faith. One is: For faith may do all things; as our Lord Himself witnesseth in the gospel, and saith: Omnia possibilia sunt credenti. [S. Mark 9:22] All things are possible to him that believeth steadfastly. Another is: For faith getteth a man all things. As our Lord saith: Quicquid orantes petitis, credite quia accipietis, et fiet vobis, etc. [S. Mark 11:24] Whatever it be that ye will pray and ask, believe verily that [ye] shall take^[19] it, and ye shall have it; though that ye would say to an hill that he should lift himself up and fall into the sea, as the hills of Capsye by prayer and petition of King Alexander, the great conqueror, were closed together.

II. The Second Temptation is Desperation; the which is against [the] hope and confidence that every man should have unto God. For when a sick man is sore tormented and vexed, with sorrow and sickness of his body, then the devil is most busy to superadd sorrow to sorrow, with all [the] ways that he may, objecting his sins against him for to induce him into despair.

Furthermore as Innocent the Pope, in his third of the wickedness of mankind, saith: Every man both good and evil, or^[20] his soul pass out of his body, he seeth Christ put on the cross : the good man to his consolation, the evil man to his confusion, to make him ashamed that he hath lost the fruit of his redemption.

Also the devil bringeth again into a man's, mind that is in point of death specially those sins that he hath done, and was not shriven of, to draw him thereby into despair. But therefore should no man despair in no wise. For though any one man or woman had done as many thefts, or manslaughters, or as many other sins as be drops of water in the sea, and gravel stones in the strand, though he had never done penance for them afore, nor never had been shriven of them before — neither then might have time, for sickness or lack of speech, or shortness of time, to be shriven of them — yet should he never despair; for in such a case very contrition of heart within, with will to be shriven if time sufficed, is sufficient and accepted by God for to save him ever- lastingly: as the Prophet saith in the psalm: Cor CONTRITUM ET HUMILITATUM, DeUS, NON DESPICIES. [Ps. 50:19] Lord God, Thou wilt never despise a contrite heart and a meek. And Exechiel saith also: In quacunque hora conversus furit peccator, etingemuerit, salvus erit. [Ezech. xxxiii. 12.] In what hour that ever it be that the sinful man is sorry inward, and converted from his sins, he shall be saved.

And therefore saint Bernard saith: The pity and mercy of God is more than any wickedness. And Austin, upon John, saith: We should never despair of no man as long as he is in his bodily life, for there is no sin so great but it may be healed, outake^[21] despair alone. And Saint Justin saith also: All sins that a man hath done afore may not noy nor damn a man, but if he be well payd^[22] in his heart that he hath done them. Therefore no man should despair, though it were so that it were possible that he alone had done all manner of sins that might be done in the world. For by despair a man getteth nought else but that God is much more offended thereby; and all his other sins be more grievous^[23] in God's sight, and everlasting pain thereby increased infinitely to him that so despaireth.

Therefore against despair, for to induce him that is sick and laboureth in his dying to very trust and confidence that he should principally have to God at that time, the disposition of Christ in the cross should greatly draw him. Of the which Saint Bernard saith thus: What man is he that should not be ravished and drawn to hope, and have full confidence in God, and he take heed diligently of the disposition of Christ's body in the cross. Take heed and see : His head is inclined to salve thee; His mouth to kiss thee; His arms spread to be-clip^[24] thee; His hands thrilled^[25] to give thee; His side opened to love thee; His body along strait to give all Himself to thee.

Therefore no man should despair of forgiveness, but fully have hope and confidence in God; for the virtue of hope is greatly commendable, and of great merit before God. As the Apostle saith, and exhorted us: NOLITE AMITTERE CONFIDENTIAM VESTRAM QUAE MAGNAM HABET REMUNERATIONEM. [Heb. V. 35.] Lose not your hope and confidence in God, the which hath great reward of God.

Furthermore, that no sinful man should in no wise despair — have he sinned never so greatly, nor never so sore, nor never so oft, nor never so long continued therein — we have open ensample in Peter that denied Christ; in Paul that pursued Holy Church; in Matthew and Zaccheus, the publicans; in Mary Maudeleyn, the sinful woman, [in the woman ^[26]] that was taken in avoutry; in the thief that hung on the cross beside Christ; in Mary Egyptian; and in innumerable other grievous and great sinners.

III. The Third Temptation is Impatience; the which is against charity, by the which we be bound to love God above all things. For they that be in sickness, in their death bed suffer passingly^[27] great pain and sorrow, and woe; and namely they that die not by nature and course of age — that happeth right seldom, as open experience teacheth men — but die often through an accidental sickness; as a fever, a postune,^[28] and such other grievous and painful and long sickness. The which many men, and namely those that be undisposed^[29] to die and die against their will and lack very charity, maketh so impatient and grutching, that other while,^[30] through woe and impatience patience, they become wood^[31] and witless, as it hath been seen in many men. And so by that it is open and certain that they that die in that wise fail and lack very charity. Witnessing Saint Jerome, that saith thus : Si quis cum dolore egritudinem vel mortem SUSCEPERIT, SIGNUM EST QUOD DEUS SUFFICIENTER NON DILIGIT. That is : Whoso taketh sickness or death with sorrow or displeasure of heart, it is an open and a certain sign that he loveth not God sufficiently. Therefore that man that will die well, it is needful that he grutch not in no manner of sickness that falleth to him before his death, or in his dying — be it never so painful or grievous — long time [or short time] dying ; for as Saint Gregory witnesseth in his Morals : Justa sunt cuncta que patimur, et ideo VALDE INJUSTUM EST SI DE JUSTA PASSIONE MURMURAMUS. All things that we suffer, we suffer then rightfully and therefore we be greatly unrightful if we grutch of that we suffer rightfully]. Then every man should be patient, as Saint Luke saith : In patientia vestra possiDEBiTis ANIMAS VESTRAS. In your patience ye shall possess your souls.^[32] For by patience man's soul is surely had and kept, so by impatience and murmuration it is lost and damned. Witnessing Saint Gregory in his Homily, that saith thus : Regnum CCELORUM NULLUS MURMURANS ACCIPIT, NULLUS QUI accipit murmurare potest. There shall no man have the kingdom of heaven that grutcheth and is impatient ; and there may no man grutch that hath it. But as the great Clerk Albert saith, speaking of very contrition : If a very contrite man ofFereth himself gladly to all manner afflictions of sickness and punishing of his sins, that he may thereby satisfy God worthily for his offences, much more then every sick man should suffer patiently and gladly his own sickness alone, that is lighter without comparison than many sicknesses that other men suffer; namely^[33] that sickness before a man's death is as a purgatory to him, when it is suffered as it ought; that is to understand, if it be suffered patiently, gladly, and with a free and a kind will of heart. For the same clerk Albert saith: We have need to have a free, kind will to God, not only in such things as be to our consolation, but also in such things as be to our affliction. And Saint Gregory saith : Divina dispensatione agitur, ut prolixiori VICIO PROLIXIOR EGRITUDO ADHIBEATUR. It is done by the disposition and rightful ordinance of God that to the longer sin is ordained the longer sickness. And therefore let every sick man, and namely he that shall die, say as Saint Justin said to God : Hic seca, HIS URE, UT IN ETERNAM MICHI PARCAS. Here cut, here burn, so that Thou spare me everlastingly. And Saint Gregory saith : Misericors deus temporalem ADHIBET SEVERITATEM, NE ETERNAM INFERAT ULTIONEM. God that is merciful giveth His chosen children temporal punition here, lest He give them everlasting vengeance elsewhere.

This temptation of impatience fighteth against charity, and without charity may no men be saved. And therefore, as Saint Paul saith : Caritas paciens [1 Cor 13:4] est, omnia suffert. Very charity is patient, and suffereth all things. And in these words it is notable to be marked that he spake of suffering of all things, and outake^[34] nothing. Then should all sicknesses of the body by reason be suffered patiently, without murmuration and difficulty. And therefore, as Saint Austin saith : Amanti nichil impossibile, nichil difficile. To him that loveth there is nothing hard, nor nothing impossible.

IV. The Fourth Temptation is Complacence, or pleasance of a man that he hath in himself ; that is spiritual pride, with the which the devil tempteth and beguileth most religious, and devout and perfect men. For when the devil seeth that he may not bring a man out of faith, nor may not induce him into despair, neither to impatience, then he assaileth him by complacence of himself, putting such manner temptations in his heart : O how stable art thou in the faith! how strong in hope! how sad in patience! O how many good deeds hast thou done! and such other thoughts. But against these temptations Isidore saith thus : NoN te arroges, non te jactes, non te INSOLENTER EXTOLLAS, VEL DE TE PRESUMAS, NICHIL BONI TIB! TRiBUAS. Nor boast thou not, nor avaunt thee not proudly, not make not much of thyself wantonly, nor arret ^[35] not goodness to thy self ; for a man may have so much delectation in such manner of complacence of himself that a man should be damned everlastingly therefore.

And therefore saith Saint Gregory : Quis reminiscendo ENDO BONA QUE GESSIT, DUM SE APUD SE ERIGIT, APUD AUCTOREM HUMiLiTATis CADiT. A man that thinketh on (the) good deeds that he hath done, and is proud thereof of himself within himself, he falleth down anon^[36]before Him that is author of meekness. And therefore he that shall die must beware when he feeleth himself tempted with pride, that then he [low and] meek himself thinking on his sins: and that he wot never whether he be worthy everlasting love or hate, that is to say, salvation or damnation. Nevertheless, lest he despair, he must lift up his heart to God by hope, thinking and revolving^[37] stably that the mercy of God is above all His works, and that God is true in all His words, and that He is truth and righteous- ness that never beguileth, neither is beguiled, which be-hight^[38] and swore by Himself, and said by the Prophet: Vivo ego, digit dominus, nolo mortem PECCATORis, etc. God Almighty saith: By my self will not the death neither the damnation of no sinful man, but that he convert himself to Me and be saved. [Ezech. 33:11] Every man should follow Saint Antony to whom the devil said: Antony, thou hast overcome me; for when I would have thee up by pride, thou keptest thyself a-down by meekness; and when I would draw thee down by desperation, thou keptest thyself up by hope. Thus should every man do, sick and whole, and then is the devil overcome.

V. The Fifth [Temptation] that tempteth and grieveth most carnal men and secular men, that be in overmuch occupation, and business outward about temporal things; that is their wives, their children, their carnal friends, and their worldly riches, and other things that they have loved inordinately before. For he that will die well and surely must utterly and fully put away out of his mind all temporal and outward things, and plenerly^[39] commit himself all to God. And therefore the great clerk Dons [Scotus] saith thus, in the fourth book of sentences: What man that is sick, when he seeth that he shall die, if he put his will thereto to die wilfully, and consenteth fully unto death, as though he hath chose himself the pain of death voluntarily, and so suffereth death patiently, he satisfieth to God for all venial sins; and therefore he taketh away a parcel of satisfaction that he ought to do for deadly sins. And therefore it is right profitable, and full necessary in such a point of need, that a man conform his will to God's will in all things, as every man ought, both sick and whole. But it is seldom seen that any secular or carnal man — or religious either — will dispose himself to death; or furthermore, that is worse, will hear anything of the matter of death; [though indeed he be labouring fast to his endward, hoping that he shall escape the death and] that is the most perilous thing, and most inconvenient that may be in Christian man, as saith the worthy clerk Cantor Pariensis: ^[40]

But it is to be noted well that the devil in all these temptations above said may compel no man, nor in no manner of wise prevail against him for to consent to him — as long as a man hath the use of reason with him — but if he will wilfully consent unto him; that every good Christian man, and also every sinful man — be he never so great a sinner — ought to beware of above all things. For the Apostle saith : Fidelis Deus qui non patietur vos temptari supra id quod potestis, sed faciet etiam cum temptatione proventum UT possitis sustinere. [1 Cor 10:13] God, he saith, is true, and will not suffer you to be tempted more than ye may bear; but He will give you such support in your temptations that ye may bear them.

Whereupon saith the gloss: God is true in His promises, and giveth us grace to withstand mightily, manly, and perseverantly; giving us might that we be not overcome, grace to get us merit, steadfastness to overcome with. He giveth such increase of virtue that we may suffer and not fail nor fall; and that is by meekness. For as Saint Austin saith: They break not in the furnace that have not the wind of pride. Therefore (let) every man, rightful and sinful, bow himself, and submit himself fully unto the mighty hand of God; and with His help he shall surely get and have the victory in all manner of temptations, evils, and sorrows, and of death thereto.

CHAPTER III

THE THIRD CHAPTER CONTAINETH THE INTERROGATIONS THAT SHOULD BE ASKED OF THEM THAT BE IN THEIR DEATH BED, WHILE THEY MAT SPEAK AND UNDERSTAND

Now follow the interrogations of them that draw to the death, while they have reason with them and their speech. For this cause if any man is not fully disposed to die, he may the better be informed and comforted [thereto]. And as Saint Anselm the bishop saith and teacheth, these interrogations should be had unto them that be in that plight. First ask him this:

Brother, art thou glad that thou shalt die in the faith of Christ? The sick man answereth: Yea.

Knowest thou well that thou hast not done as thou shouldst have done? He answereth: Yea.

Repentest thee thereof? He answereth: Yea.

Hast thou full will to amend thee, if thou mightest have full space of life? He answereth: Yea.

Believest thou fully that Our Lord Jesu Christ, God's Son, died for thee? He sayeth: Yea.

Thankest thou Him thereof with all thine heart? He answereth: Yea. Believest thou verily that thou mayest not be saved but by Christ's [death and His] passion ? He answereth : Yea.

Then thank Him thereof ever, while thy soul is in thy body, and put all thy trust in His passion and in His death only, having trust in none other thing. To this death commit thee fully.^[41] In His death wrap all thyself fully; and if it come to thy mind, or by thine enemy it be put into thy mind, that God will deem thee, say thus:

Lord, I put the death of Our Lord Jesu Christ between me and mine evil deeds, between me and the judgment; otherwise will I not strive with Thee.

If He say: Thou hast deserved damnation; say thou again: The death of our Lord Jesu Christ I put between me and mine evil merits, and the merits of His worthy passion I offer for merits I should have had, and alas I have not. Say also: Lord, put the death of my Lord Jesu Christ between me and Thy righteousness.

Then let him say this thrice. In manus tuas, Domine, etc. Into thine hands. Lord, I commit my soul. And let the covent^[42] say the same. And if he may not speak, let the covent — or they that stand about — say thus: In manus tuas, Domine, commendamus spiritum Eius, etc. into Thine hands, Lord, we commend his soul. And thus he dieth surely; and he shall not die everlastingly.

But though these interrogations above said be competent and sufficient to religious and devout persons, nevertheless all Christian men, both secular and religious, after the doctrines of the noble Clerk the Chancellor of Paris, in their last end should be examined, enquired, and informed, more certainly and clearly, of the state and the health of their souls.

I. And First thus: Believest thou fully all the principal articles of the faith; and also all Holy Scripture in all things, after the exposition of the holy and true doctors of Holy Church; and forsakest all heresies and errors and opinions damned by the Church; and art glad also that thou shalt die in the faith of Christ, and in the unity and obedience of Holy Church?

The sick man answering: Yea.

II. The Second Interrogation shall be this: Knowledgest thou that often times, and in many manner wises, and grievously, thou hast offended thy Lord God that made thee of nought? For Saint Bernard saith upon Cantica canticorum: I know well that there may no man be saved but if he know himself; of which knowing waxeth in a man humility, that is the mother of his health, and also the dread of God, the which dread, as it is the beginning of wisdom, so it is the beginning of health of man's soul.

He answereth: Yea.

III. The Third Interrogation shall be this: Art thou sorry in heart of all manner of sins that thou hast done against the high Majesty, and the Love of God, and the Goodness of God; and of all the goodness that thou hast not done, and mightest have done; and of all graces that thou hast slothed ^[43] — not only for dread of death, or any other pain, but rather^[44] more for love of God and His righteousness — and for thou hast displeased His great goodness and kindness; and for the due order of charity, by the which we be bound to love God above all things; and of all these things thou askest the forgiveness of God? Desirest thou also in thine heart to have very knowing of all thine offences and forgets that thou hast done against God, and to have special repentance of them all?^[45]

He answereth: Yea.

IV. The Fourth Interrogation shall be this: Purposeth thou verily, and art in full will, to amend thee if thou mightest live longer; and never to sin more, deadly, wittingly, and with thy will: and rather than thou wouldest offend God deadly any more, to leave and lose wilfully all earthly things, were they never so lief to thee, and also the life of thy body thereto? And furthermore thou prayest God that He give thee grace to continue in this purpose?

He answereth: Yea.

V. The Fifth Interrogation shall be this: Forgivest thou fully in thine heart all manner men that ever have done thee any manner harm or grievance unto this time, either in word or in deed, for the love and worship of Our Lord Jesu Christ, of Whom thou hopest of forgiveness thyself; and askest also thyself to have forgiveness of all [them thou hast offended in any] manner wise? He answereth: Yea.

VI. The Sixth Interrogation shall be this: Wilt thou that all manner things that thou hast in any manner wise misgotten, be fully restored again, — so much as thou mayst, and art bound, after the value of thy goods; and rather leave and forsake all the goods of the world, if thou mayst not in none other wise?

He answereth: Yea.

VII. The Seventh Interrogation shall be this: Believest thou fully that Christ died for thee, and that thou mayst never be saved but by the mercy of Christ's passion; and thankest thou God thereof with all thine heart, as much as thou mayst?

He answereth: Yea,

Whoso may verily, of very good conscience and truth, withouten any feigning, answer yea to the fore-said seven interrogations, he hath an evident argument enough of health of his soul, that, and he died so, he shall be of the number of them that shall be saved.

Whosoever is not asked of another of these seven interrogations when he is in such peril of death — for there be right few that have the cunning of this craft of dying — he must remember himself in his soul, and ask himself, and subtly feel and consider, whether he be so disposed as it is above said, or no. For without that a man be disposed in such wise finally, he may not doubtless^[46] be saved everlastingly. And what man that is disposed as is abovesaid, let him commend and commit himself, all in fear, fully to the passion of Christ; and continually — as much as he may, and as his sickness will suffer him — think on the passion of Christ; for thereby all the devil's temptations and guiles be most overcome and voided.

CHAPTER IV

THE FOURTH CHAPTER CONTAINETH AN INSTRUCTION: WITH CERTAIN OBSECRATIONS^[47] TO THEM THAT SHALL DIE

Furthermore, forasmuch as Saint Gregory saith: Every doing of Christ is our instruction and teaching; therefore such things as Christ did dying on the cross, the same should every man do at his last end, after his cunning^[48] and power. And Christ did five things on the cross. He prayed, for He said these psalms: Deus, Deus meus, respice in me; and all the psalms following unto that verse: In manus tuas, Domine. [Ps. 24;16; Ps 30:6] Also He cried on the cross, as the apostle witnesseth. Also He wept on the cross. Also He committed His soul to the Father on the cross. Also wilfully He gave up the ghost on the cross.

First He prayed on the cross. So a sick man, that is in point of death, he should pray; namely in his heart, if he may not with his mouth. For Saint Isidore saith: That it is better to pray still in the heart, without any sound of voice outward, than to pray with word alone, without devotion of heart.

The second was He cried. So should every man in his dying cry strongly with the heart, not with the voice. For God taketh more heed of the desire of the heart than of the crying of the voice. The crying of the heart to God is nought else but the great desiring of man to have forgiveness of his sins, and to have everlasting life.

The third was He wept. With His bodily eyes and with tears of the heart, in token that so should every man in His dying weep with tears of his heart, that is to say, verily repenting of all his misdeeds.

The fourth He commendeth His soul to God. So should every man in his end, saying thus in heart and mouth, if he may, and (if not) else in heart: Lord God, into Thine hands I commend my spirit; for truly Thou boughtest me dear.

The fifth was He gave up wilfully His spirit. So should every man in his death; that is to say, he should die wilfully, conforming fully therein his own will to God's will, as he is bound.

Therefore as long as he that is in point of death may speak, and have the use of reason with him, let him say these prayers following:

ORATIO

O Thou High Godhead, and endless Goodness, most merciful and glorious Trinity, that art highest Love and Charity; have mercy on me, wretched and sinful man, for to Thee I commend fully my soul.

ORATIO

My Lord God, most benign Father of MERCY, do Thy mercy to me Thy poor creature. Help now Lord my needy and desolate soul in her last need, that hell hounds devour me not. Most sweetest and most lovely Lord, my Lord Jesu Christ, God's own dear Son, for the worship and the virtue of Thy most blessed passion, admit and receive me within the number of Thy chosen people. My Saviour and my Redemptor, I yield all myself fully unto Thy grace and mercy, forsake me not; to Thee Lord I come, put me not away. Lord Jesu Christ, I ask Thy paradise and bliss, not for the worthiness of my deserving that am but dust and ashes and a sinful wretch, but through the virtue and effect of Thine holy passion, by the which Thou vouchest safe, and wouldest buy me, sinful wretch, with Thy precious blood, and bring me into Thy paradise.

And let him say often also this verse: Dirupisti DOMINE VINCULA MEA, TIBI SACRIFICABO HOSTIAM LAUDIS et nomen Domini invocabo. Lord Thou hast broken my bonds, and therefore I shall thank Thee with the sacrifice and the oblation of worship. For this verse, as Cassiodorus saith, is of great virtue that a man's sins be forgiven him, if it be said thrice with good true faith at a man's last end.

ORATIO

Lord Jesus Christ, for the bitterness that Thou sufferedest for me on the cross, and most in that hour when Thy most blessed soul passed out of Thy body, have mercy on my soul in her strait passing.

Also afterward, with all the instance and devotion that he may, with heart and mouth let him cry to Our Lady, Saint Mary, that is most speedful, and most remedious speed and help of all sinful men to God, saying thus:

ORATIO

O GLORIOUS Queen of Heaven, Mother of mercy, and refuge of all sinful men; reconcile me to thy sweet Son, my Lord Jesu, and pray for me sinful wretch, to His great mercy, that for love of thee, sweet Lady, He will forgive me my sins. Then let him pray to angels, saying thus:

Holy Angels of Heaven, I beseech you that ye will assist to me that shall now pass out of this world, and mightily deliver me and keep me from all mine enemies, and take my soul into your blessed company; and namely thou my good angel, that hast been my continual keeper, ordained of God.

Then let him pray the same wise, devoutly, to all the apostles, martyrs, and confessors, and virgins — and specially to those saints which he loved and worshipped most specially in his heal — that they would help him then in his last end and most need. Afterwards let him say thrice, or more, these words, or like in sentence,^[49] the which be ascribed unto Saint Justin:

The peace of our Lord Jesus Christ; and the virtue of His passion; and the sign of the holy cross; and the maidenhead of Our Lady, Saint Mary; and the blessing of all Saints; and the keeping of all Angels; and the suffrages of all the chosen people of God; be between me and mine enemies, visible and invisible, in this hour of my death. Amen.

Afterward let him say this verse:

Largire clarum vespere Quo vita nusquam decidat, Sed premium mortis sacre, Perennis instet gloria.

Grant me Lord a clear end, that my soul fall never downwards; but give me everlasting bliss, that is the reward of holy dying.

And if he that is sick can not^[50] all these prayers, or may not say them for grievousness or sickness, let some man that is about him say them before him, as he may clearly hear him say them, changing the words that ought to be changed in his saying. And he that is dying, as long as he hath use of reason, let him pray devoutly within himself, with his heart and his desire, as he can and may, and so yield the ghost up to God; and he shall be safe.

CHAPTER V

THE FIFTH CHAPTER CONTAINETH AN INSTRUCTION UNTO THEM THAT SHALL DIE

But it is greatly to be noted, and to be taken heed of, that right seldom (that) any man — yea among religious and devout men — dispose themselves to death betimes as they ought. For every man weeneth himself to live long, and troweth not that he shall die in short time; and doubtless that cometh of the devil's subtle temptation. And often times it is seen openly that many men, through such idle hope and trust, have for-slothed themselves,^[51] and have died intestate, or unavised, or undisposed,^[52] suddenly. And therefore every man that hath love and dread of God, and a zeal of [the heal of] man's soul, let him busily induce and warn every of his even christians that is sick, or in any peril of body or of soul, that principally and first, over all other things, and withouten delays and long tarryings, he diligently provide and ordain for the spiritual remedy and medicine of his soul.

For often times, as a certain decretal saith, bodily sickness cometh of the sickness of the soul; and therefore the Pope in the same decretal chargeth straitly every bodily leech that he give no sick man no bodily medicine unto the time that he hath warned and induced him to seek his spiritual leech. But this counsel is now for-slothed almost of all men, and is turned into the contrary; for men seek sooner and busier after medicines for the body than for the soul. Also all our evils and adversities, by righteous doom of God, cometh evermore to men for sins; as the Prophet witnesseth, that saith thus: NON EST MALUM IN CIVITATE, QUOD DEUS NON FECIT. There is none evil in the city, but God do it. Thou shalt not understand that God doeth the evil of the sin, but yieldeth the punishing for sin.

Therefore every sick man, and every other man that is in any peril, should be diligently induced and exhorted that he maketh himself, before all other things, peace with God; receiving spiritual medicines, that is to say the sacraments of Holy Church; ordaining and making his testament; and lawfully disposing for his household, and other needs, if he hath any to dispose for. And there should not be given first to no man too much hope of bodily heal. But the contrary thereof is now often times done of many men, into great peril of souls; and namely of them that actually and openly be drawing and in point hastily to die, for none of them will hear nothing of death.

And so as the great Clerk, the Chancellor of Paris saith : Often times by such a [vain and a] false cheering and comforting, and feigned behoting ^[53] of bodily heal, and trusting thereupon, men run and fall into certain damnation everlastingly. And therefore a sick man should be counselled and exhorted to provide and procure himself his soul's heal by very contrition and confession — and if it be expedient for him, that shall greatly avail to his bodily heal; and so he shall be most quiet and sure.

And forasmuch, witnessing Saint Gregory, as a man hath seldom very contrition, and as Saint Austin saith also, in the fourth Book of Sentences, the twentieth distinction, and other doctors also: Repentance that is deferred, and had in a man's last end, unneth^[54] is very repentance or penance sufficient to everlasting heal. And specially in them that all their time before neither the commandments of God nor their voluntary avows kept not effectually nor truly, but only feignedly and to the outward seeming.

Therefore to every such man that is in such case and is come to his last end, is to be counselled busily that he labour, with reason of his mind after his power, to have ordinate and very repentance; that is to mean — notwithstanding the sorrow and grievance of sickness, and dread that he hath of hasty death — that he use reason as much as he may, and enforce himself to have, wilfully, full displeasing of all sin, for the due end and perfect intent that is for God; and withstand his evil natural inclining to sin, though he might live longer, and also the delectations of his sins before; and labour as much as he may to have a very displeasure of them, though it be never so short. And lest he fall into despair tell him, and arm him with such things as be said above, in the second part, of temptation of Desperation. Exhort him also that he be strong in his soul against other temptations that be put and told, also mightily and manly withstand them all; for he may not be compelled by the devil to consent to none of them all. Let him also be charged^[55] and counselled that he die as a very true Christian man, and in full belief.

Also it is to be considered whether he be involved with any censures of Holy Church; and if he be let him be taught that he submit himself with all his might to the ordinance of Holy Church, that he may be assoiled. Also, if he that shall die have long time and space to be-think himself, and be not taken with hasty death, then may be read afore him, of them that be about him, devout histories and devout prayers, in the which he most delighted in when he was in heal; or rehearse to him the commandments of God, that he may be-think him the more profoundly if he may find in himself that he hath negligently trespassed against them.

And if the sick man hath lost his speech, and yet he hath full knowledge of the interrogations that be made to him, or the prayers that be rehearsed before him, then only with some outer sign, or with consent of heart, let him answer thereto. Nevertheless it is greatly to be charged and hasted^[56] that the interrogations be made to him or he lose his speech; for if his answers be not likely, and seemeth not in all sides to be sufficient to full heal and perpetual remedy of his soul, then must he put thereto remedy and counsel in the best manner that it may be done.

Then there shall be told unto him plainly the peril that he should fall in, though he should and would be greatly a-feared thereof. It is better and more rightful that he be compunctious and repentant, with wholesome fear and dread, and so be saved, than that he be damned with flattering and false dissimulation; for it is too inconvenient^[57] and contrary to Christian religion, and too devil-like, that the peril of death and of soul — for any vain dread of a man, lest he were anything distroubled thereby — shall be hid from any Christian man or woman that should die. But Isaye the Prophet did the contrary; for when the King Ezcchiel lay sick and upxjn the point of death, he glosed^[58] him not, nor used no dissimulation unto him, but plainly and wholesomely a-ghasted him,^[59] saying that he should die; and yet nevertheless he died not at that time. And Saint Gregory also wholesomely a-ghasted the monk that was approprietary^[60], as it is read in the fourth Book of his Dialogues.

Also present to the sick the image of the crucifix; the which should evermore be about sick men, or else the image of our Lady, or of some other saint the which he loved or worshipped in his heal. Also let there be holy water about the sick; and spring^[61] often times upon him, and the others that be about him, that fiends may be voided from him. If all things abovesaid may not be done, for hastiness^[62] and shortness of time, then put forth prayers; and namely such as be directed to our Saviour, specially Our Lord Jesu Christ. When man is in point of death, and hasteth fast to his end, then should no carnal friends, nor wife, nor children, nor riches, nor no temporal goods, be reduced^[63] unto his mind, neither be communed of before him; only as much as spiritual health and profit of the sick man asketh and requireth.

In this matter that is of our last and most great need, all manner of points and sentences^[64] thereof, and adverbs also that be put thereto, should most subtly and diligently be charged and considered of every man;^[65] forasmuch as there shall no man be rewarded for his words alone, but for his deeds also joined and according to his words. As it is said in the book cleped Compendium of the Truth of Divinity, the second book, the tenth chapter : That what man that lusteth, and will gladly die well and surely and meritorily, without peril, he must take heed visibly, and study and learn diligently this craft of dying, and the dispositions thereof abovesaid, while he is in heal; and not abide till the death entereth in him.

For sooth, dear sister or brother, I tell thee sooth, believe me thereof, that when death or great sickness falleth upon thee, devotion passeth out from thee; and the more near they take thee and grip thee, the further fleeth devotion from thee. Sicker this is sooth, I know it by experience; for in sooth thou shalt have little devotion if thou be sore touched with sickness.^[66] Therefore if thou wilt not be deceived or err — if thou wilt be sure — do busily what thou mayst while thou art in heal, and hast the use and freedom of thy five wits and reason well disposed, and while thou mayst be master of thyself and of thy deeds.

O Lord God how many, yea without number, (that) have abiden so to their last end have forslothed and deceived themselves everlastingly. Take heed, brother or sister, and beware, if ye list, lest it happen thee in the same wise. But let no man wonder, nor think that it is inconvenient that so great charge and diligence and wise disposition and providence, and busy exhortation should be had and ministered to them that be in point of death, and in their last end — as it is abovesaid — for they be in such peril and in so great need at that time, that, and it were possible, all a city should come together with all haste to a man that is nigh to the death or dying; as the manner is in some religious,^[67] in which it is ordained that when a sick man is nigh the death, then every of the brothers shall, when they hear the table^[68] smitten — what hour that ever it be, and where that ever they be — all things being left, hastily come to him that is a-dying. Therefore it is read that religious people and women — for the honesty of estate — should not run but to a man that is a-dying and for fire.^[69]

CHAPTER VI

THE SIXTH CHAPTER CONTAINETH PRAYERS THAT SHOULD BE SAID UPON THEM THAT BE A-DYING OF SOME MAN THAT IS ABOUT THEM

Last of all it is to be known that the prayers that follow may be conveniently said upon a sick man that laboureth to his end. And if it is a religious person, then when the covent is gathered together with smiting of the table, as the manner is, then shall be said first the litany, with the psalms and orisons that be used therewith. Afterward, if he live yet, let some man that is about him say the orisons that follow^[70] hereafter, as the time and opportunity will suffer. And they may be often rehearsed again to excite the devotion of the sick man — if he have reason and understanding with him.

But nevertheless this ought not to be done of necessity, as though he might not be saved but if it were done; but for the profit and devotion of the sick that laboureth to his endward it may, and it is well done, that it be done so. But among seculars that be sick let these prayers be said; as the devotion and disposition, and the profit of them and others that be about them ask and require, and as the time will suffice.

But alas there be full few, not only among seculars but also in diverse religious that have the cunning of this craft, and will be nigh and assist to them that be in point of death and departing out of this world; asking them, and exhorting and informing and praying for them, as it is abovesaid — namely when they that be in dying would not, or hope not, to die yet, and so the sick men's souls stand in great peril.

In these prayers, if thou say them thyself, turn the words that should be turned, as thou shouldest do to say them thyself; for I write them as another should say them for thee.^[71]

For that love that made Thee to be wounded and die for the heal and salvation of mankind, that were most worthy and most delicate,^[72] Son ^[73] of God, of Thy blessed Father of Heaven, and for our sake made Man; sweet Lord Jesu, full of mercy, forgive Thy servant that he hath trespassed in thought, word, and deed, in all his affections, desires, motions, strengths, and wits of his soul and his body; and in very remission of them all forgive thy servant that he hath trespassed, give him that most sufficient amendment, by the which Thou washest away all the sins of the world, and in supplicion^[74] of all his negligences, and put to him that holy conversation that Thou haddest from the hour of Thy conception, unto the hour of Thy death; and furthermore the fruit of all good deeds, the which have pleased Thee, and shall please Thee, in all Thy chosen people from the beginning of the world unto the end thereof. Sweet Lord Jesu, which livest and reignest with Thy Father and with the Holy Ghost, one very God withouten end. Amen.

For the union of the most fervent love that stirred and made Thee — life of all things that is living — to be incarnate of our Lady, and with great anguish of Thy spirit to die for charity and the love of us; we cry to the root of Thy most benign heart^[75] that Thou forgive the soul of Thy servant all his sins; and with Thy most holy conversation and most worthy merit of Thy passion fulfil all his negligences and omissions, and make him to feel by experience the most superabundant greatness of Thy mercies, and us all; and specially this person, our brother, the which Thou hast disposed hastily^[76] to be called before Thy glorious Majesty — in the most pleasant manner to Thee, and most profitable to him and us all. Make him to be presented to You with sweet patience, very repentance, and full remission; with rightful faith, stable hope, and perfect charity; that he may die blessedly, in perfect state, between Thy most sweetest clipping^[77] and most sweetest kissing, in to Thine everlasting worship and praising. Amen.

ORATIO

Into the hands of Thine endless and unquenchable mercy, holy Father, rightful^[78] and most beloved Father, we commend the spirit of our brother, Thy servant, after the greatness of love that the holy soul of Thy Blessed Son commended Himself to Thee on the cross; praying entirely^[79] that for thilk inestimable charity that Thine Holy Godhead drew fully into Thyself that blessed soul of Thy Son, that now in his last hour Thou receive sweetly the spirit of our brother, Thy servant, in the same love. Amen.

Saint Michael, the Archangel of our Lord Jesu Christ, help us at^[80] our high Judge. O thou most worthy giant and protector, that mayst never be overcome, be nigh to our brother, thy servant, labouring now sore in his end; and defend him mightily from the dragon of hell, and from all manner guile of wicked spirit. Furthermore we pray thee, that art so clear^[81] and so worthy a minister of God, that in the last hour of the life of our brother thou wilt receive the soul of him easily and benignly into thine holy ^[82] bosom; and bring her into (the) place of refreshing and of peace, and of rest. Amen.

Ever clean and blessed maiden Mary, singular help and succour in every anguish and necessity, help us sweetly, and show to our brother, thy servant, thy glorious visage now in his last end. And void^[83] all his enemies from him, through the virtue of thy dear beloved Son, our Lord Jesu Christ, and of the holy Cross; and deliver him from all manner disease of body and soul, that he may thank and worship God withouten end. Amen.

My most sweet Redemptor, most merciful Jesu, and most benign Lord, for that sorrowful voice that Thou haddest in Thy manhood when Thou shouldest die for us, and were so consumed with sorrows and travails of Thy passion that Thou crydest^[84] Thee forsaken of Thy Father; be not far from Thy brother, Your servant, but give him Thine help, of Thy mercy, in the hour of his death; and have mind of the grievous affliction and pain of his soul, the which in his last hour of passing, for failing of his spirits, hath no might to call upon Thee for help: but by the victory of the cross, and by virtue of Thine holy passion and Thine amorous death, think upon her thoughts of peace and not of affliction, but of mercy and comfort; and deliver her fully from all manner of anguishes. With the same hands that Thou didst suffer to be nailed on the cross for her sake with sharp nails, good Jesu and sweet Father, deliver her from the torments ordained for her, and bring her to everlasting bliss and rest, with a voice of exaltation and knowledging of Thy mercy. Amen.

Most merciful Lord Jesu Christ, God's Son, for the union of the recommendation that Thou commendest Thine holy soul to Thine heavenly Father, dying on the cross, we commend to Thine innumerable^[85] pity the soul of our brother, Thy servant, praying Thy most merciful goodness that for all the worship and merit of Thy most holy soul, by the which all souls be saved and delivered from the debt of death. Thou have mercy upon the soul of our dear brother, Thy servant; delivering her mercifully from all miseries and pains, and for the love and mediation of Thy sweet Mother, bring her to contemplation of the joy of Thy most sweet and merciful - sight everlastingly. Amen.

Merciful and benign God, That for the mickelness of Thy mercy doest away the sins of them that be verily repentant, and voidest the blames of sins that be passed and done before through grace of Thy forgiveness, we beseech that Thou look mercifully upon our brother, Thy servant, and graciously hear him asking, with all confession of his heart, remission of all his sins. Renew in him, most merciful Father, all thing that is corrupt in him by bodily frailty, or defouled with the fraud of the devil, and gather him to the unity of the body of Holy Church, and make him a member of Holy Redemption. Have mercy. Lord, upon his wailings, have mercy upon his tears, and admit to the sacrament of Thy reconciliation him that hath no trust but upon Thy mercy; by Our Lord Jesu Christ. Amen,

Dear Brother, I commend thee to Almighty God, and commit thee to Him, Whose creature thou art, that when thy manhood hath paid his debt by the mean of death, that thou turn again to God thy creature. That made thee of the slime of the earth. When thy soul passeth out of thy body, glorious companies of angels come against thee: the victorious host, worthy judges, and senators of the holy apostles meet with thee: the fair, white, shining company of holy confessors, with the victorious number of glorious martyrs, come about thee: the joyful company of holy virgins receive thee: and the worthy fellowship of holy patriarchs open to thee the place of rest and joy, and deem thee to be among them that they be among, everlastingly.

Know thou never that (which) is horrible in darkness, that grinteth^[86] in flaming fire. They that punish in torments give place to thee, and grieve thee not. They that follow Sathanas with all his servants, in the coming against thee, be a-ghast at the presence of holy angels, and flee into darkness of everlasting night; into the great tribulous sea of hell. Our lord ariseth and His enemies be dispartled^[87] about; and flee, they that hate Him, from His visage. Fail they as the smoke faileth, and as the wax melteth against^[88] the fire, so perish sinners from the face of God; and let rightful men eat and rejoice in the sight of God.^[89] All the contrary legions and ministers of Sathanas be not hardy to let thy journey. Christ deliver thee from torment, that vouchsafed to die for thee. Christ, God's Son, bring thee to the merry joys of Paradise, and the very Shepherd know thee among His sheep. He assoil thee from all thy sins, and put thee on His right side; in the sort^[90] of His chosen children, that thou may see thy Redemptor visage to visage, and presently^[91] assisting to Him, see with (thine) eyes the blessed everlasting truth openly; and among the blessed company of the children of God have

thou, and rejoice in the joy of the contemplation of God without end. Amen.

ORATIO

Go Christian Soul out of this world, in the Name of the Almighty Father that made thee of nought; in the Name of Jesu Christ, His Son, that suffered His passion for thee; and in the Name of the Holy Ghost, that was infounded^[92] into thee. Holy angels. Thrones and Dominations, Princehoods, Protestates and Virtues, Cherubim and Seraphim, meet with thee. Patriarchs and prophets, apostles and evangelists, martyrs, confessors, monks and hermits, maidens and widows, children and innocents, help thee. The prayers of all priests and deacons, and all the degrees of Holy Church, help thee; that in peace be thy place, and thy dwelling in heavenly Jerusalem everlastingly; by the mediation of Our Lord Jesu Christ, that is Mediator between God and man. Amen.

EXPLICIT TRACTATUS UTILISSIMUS DE ARTE MORIENDI

There are three manuscripts of this treatise in the Bodleian

Library; the Douce MS. 322, the Rawlinsun MS. C. 894, and the Bodleian MS. 423.^[93] This transcription has been taken from the last of these, since it appears to be the earliest.^[94] It is to be found in a large brown volume containing five different manuscripts bound together by Sir Thomas Bodley. Some are written on paper, and some on parchment. Our book is the fourth in order, written on parchment in a clear and careful hand, and dating probably from the middle of the fifteenth century. The headings to the chapters are in red, the capitals are in blue and red, and on the first page a border is outlined which has never been finished.

Like so many other English writings of this date The Craft of Dying has been ascribed to Richard Rolle. It may possibly have been translated by him into English, but the author of the older Latin original is unknown. It has been suggested that it was written by Jean le Charlier de Gerson, the famous Chancellor of Paris — known to us in connection with De Imitaiione Christi, which some have attributed to him. Gerson certainly compiled a long treatise in Latin and French which he named the Opyiculum Tripariitum de Preceptis Decalogi, de Confettione, et de Arte Moricndi.^[95] But this book is very much shorter than the English version of The Craft of Dying, and there is nothing in it which corresponds to the first two chapters of the Craft; moreover, the references in Chapters III. and V. of the Craft to " the noble" and "great clerk, the Chancellor of Paris,"^[96] must be to Gerson.^[97]

Indeed the whole question of the authorship and the various versions of the treatises which are in the catalogues generally included under the title Ars Mor'undi is one of some difficulty and obscurity. There seem to be at the least three distinct books: the Latin treatise, of which this is a translation; the very popular block-books of the Art Moritndl, of which many copies exist; and a rarer French book, L'Art de bien Vi-ure et bien Mourlre, which seems to be related to the block-books.

The Latin treatise is found under three titles: De Arte Moriendi; Tractatus de Arte MorUndi; and Speculum Artit Morlendl. Many printed versions exist, the oldest of which is ascribed to Mathieu de Cracovie, Bishop of Worms, the date given being 1470 or 1472. Another edition was printed at Venice in 1478, and called: Tractatui brevit ac valde utilis de arte et tcientia bene moriendi. it seems to be a compendium of the older version, and was attributed to Dom Caprianica, Cardinal de Fermo. Most of the later editions were printed at Paris, and contain additional prayers and admonitions, and in some cases verses, which are not found in any of the manuscripts nor in the earlier printed versions, and which I have not included here since they are of no special interest. When it has been necessary to refer to the Latin original I have had recourse to a beautiful manuscript in Magdalen College, Oxford, from which I have made an occasional quotation in a footnote.

I have not yet been able to trace the French versions from which Caxton tells us he has translated his tract "abridged of the art to learn well to die." L'Art de bien Vi-ore et bien Mourire is quite another book. It was published by Verard in Paris in 1493, and translated into very bad English in 1503, this translation being also issued by Verard. There are copies of both these in the Bodleian; and written on the cover of the English translation is a note stating that "This was reproduced by Wynken de Worde,^[98] The craft to live and dye well, — made parfyte in our moder tongue; the 21st day of January 1505.'"

There is a copy of this reproduction of de Worde's in the John Rylands Library at Manchester, the only one as far as is known. Through the kind courtesy of the librarian there, who has sent me the transcription of a short passage, 1 have been able to compare them, and find that de Worde's reproduction is an improvement, both in spelling and English, upon the translation of 1505.

VArt de hien Vivre et bitn Mourire seems to have more in common with Gerson's Opuiculum Tripartitum, for both contain discourses on the Lord's Prayer, the Ten Commandments, the Creed, the Sacraments, etc. Mr Bullen states that it also comprises <<a complete translation into French of the letterpress of the block-book, accompanied by copies of all the wood engravings, "i

The block-books of the Ars Moriendi are very numerous and interesting, and need really a volume to themselves. They seem to have been most popular in England, Germany and France, though we find copies in almost every European language. They generally contain eleven illustrations depicting the five great temptations which beset the soul at death. These temptations are embodied in the forms of hideous demons, which are repelled by angels and saints, and by Our Lady, who is the great interceder and last resource of the Dying Creature.

Our frontispiece is taken from the famous block-book in the British Museum, which was published at Cologne c 1450. The artist probably belonged to the Lower Rhenish School. It represents the Good Angel coming to strengthen and console the dying man when tempted by the devil of Avarice. His Guardian Angel stands in front of him with his hand raised in exhortation, bearing a scroll with the words Non sis auarus. At the head of the bed stands Our Lady, beside her Blessed Son outstretched upon the cross. On the other side of the crucifix is a figure which may represent the Good Shepherd, as close beside him there are three sheep, and he holds a staff in his hand. Behind this figure stand three women, and the head of a man is seen at the back. It is difficult to conjecture what they are meant to typify, unless those "other saints which the sick man may most have loved and honoured in his life," for they all look compassionately on him. Below is another angel, half hidden by a cloth which he holds in his hands, apparently trying to shield the figures of a man and woman from the sick man's gaze. On a scroll encircling his head are the words: " Ne intende amicis. Do not concern thyself with thy friends." Mr Bullen suggests that both may possibly be "disappointed expectants of sharing the dying man's wealth; or else the female figure representing his wife, and the male figure that of his physician."^[99]But the words of the scroll lead us to suppose they symbolise the relations of the sick man, whom he has been exhorted to forget at the hour of his death, that he may give his mind more intently to the things which are not seen. In the other illustrations of the block-book hideous demons are depicted howling round the bed, or fleeing under it, but here (and partly this is the reason for its choice) only one impotent and angry devil is seen, ejaculating in despair Quidfaclam?

In conclusion, I can only say how sadly I am conscious of the inadequacy of these notes; but the longer one works among manuscripts and old reprints the more there seems left to be discovered, and my hope is that I may at least have cleared the ground so as to help another on the same quest.

1. i.e. ignorance.
2. laymen
3. 'may' is generally equivalent to modern 'can.'
4. i.e. knowing how to.
5. Aristotle.
6. Always means ' true,' ' real.'
7. i.e. his bodily nature.
8. Cum igitur ex debito atque jure naturali omnes homines mori sit necesse.
9. murmuring.
10. evil.
11. The other MSS. have 'trapped.'
12. The other MSS. have 'surely.'
13. learn to.
14. withdrawl.
15. ' namely ' generally means (as here) ' especially,' ' chiefly.'
16. Always means ' unless.'
17. bonus Catholicus Christiianus.
18. The other MSS. have 'persuasions.'
19. receive.
20. before.
21. i.e. except.
22. pleased.
23. The other MSS. have 'augmented.'
24. embrace.
25. pierced.
26. Insertions in square brackets, here and elsewhere, are from the Douce MS.
27. i.e. surpassingly
28. tumour
29. unprepared
30. at times
31. mad
32. S. Luke 21:19
33. 1 The other MSS. have' sithen.'
34. i.e. excepts
35. ascribe
36. i.e. at once, immediately.
37. The other MSS. have ' remembering.'
38. vowed
39. fully
40. Petrus Cantor Paris (d. 1197. Opp. in Migne,vol. 250)
41. The other MSS. have 'with His death cover thee fully.'
42. convent
43. i.e. delayed, neglected.
44. i.e. sooner
45. Optat insuper cor tuum illuminari ad oblitorum cognilionem ut de tit iptdaliter valtas peniltre.
46. i.e. without doubt, certainly.
47. supplications
48. knowledge
49. meaning
50. knows not
51. i.e. lost themselves through sloth.
52. unprepared
53. promising
54. seldom
55. The other MSS. have 'monished.'
56. urged
57. inconsistent
58. flattered.
59. frightened him.
60. i.e. who had appropriated what belonged to another.
61. sprinkle.
62. i.e. suddenness
63. brought back.
64. meanings.
65. Porto in materia ista . . , penderenlur singula puncta etium tenteticie quiliuj aitjecta tunt adveriia, eo quod non in verbis ted adverbis meremur (i.e. it is not only what we do, but how we do it).
66. Only in this MS. (Bod. 423).
67. i.e. religious houses.
68. A flat board which was struck instead of a bell.
69. MS. fere=ignem
70. MS. suen.
71. Only in this MS.
72. i.e. lovely.
73. loue, probably a mis-writing for 'sone' since it=filium.
74. i.e. in supply of.
75. ad medullam ben gnisimi cordis tui.
76. i.e. hast made ready suddenly.
77. embracing.
78. i.e. righteous.
79. sincerely.
80. with
81. praeclarum
82. 'wholesome,' but the other MSS. have holy
83. i.e. expel
84. i.e. proclaimed by loud crying.
85. i.e. incapable of being reckoned or uttered = ineffabilis.
86. i.e. grindeth his teeth
87. scattered.
88. i.e. exposed to.
89. et juti epulenture et exultent in conspectum Dei
90. lot
91. i.e. as being present.
92. shed
93. Ihave collated these three MSS., and have drawn attention to differences of any interest in the footnotes.
94. It is not mentioned by Dr Horstman. Besides the Douce and Rawl. MSS. his list contains: C.C.C. Oxfd. 220, Harl. 1706, Reg. 17 C. xviii., Addit. 10596, Ff. v. 45; cf The Library of Engtith Wtilers, vol. ii. p. 406.
95. Published at Cologne c. 1470.
96. cf. pp. 24, 33.
97. cf. my note on Caxton's Abridgment, p. 88.
98. See his Introduction to the " Art Moriendi" pub, by the Holbein Society, 1851, p. 21.
99. Introduction to the " An Moriendi," p. 16.