The Book of the Craft of Dying/short

by William Caxton

HERE BEGINNETH A LITTLE TREATISE SHORT AND ABRIDGED: SPEAKING OF THE ART AND CRAFT TO KNOW WELL TO DIE

When it is so that what a man maketh or doeth, it is made to come to some end, and if the thing be good and well made, it must needs come to good end; then by better and greater reason every man ought to intend in such wise to live in this world, in keeping the commandments of God, that he may come to a good end; and that out of this world — full of wretchedness and tribulations — he may go to heaven, unto God and His saints, into joy perdurable.

But now in these days few there be that advise^[1] them of their end so much as they ought to do, though they be sick, ancient or old; and to them cometh this folly by a foolish hope that every man, in what estate he be, hath an hope to live long. And therefore hath this present treatise been made; composed in short terms for to teach every man well to die whilst he hath understanding, health and reason, to the end that it is needful to him to be the better warned, informed and taught. The which treatise is divided into six parts : of which the first treateth of the praising of death, and how one ought to die gladly.

The second treateth of the temptations that they have which be or lie in the article^[2] of death.

The third treatise is of the questions that ought [to] be made to them then.

The fourth containeth a manner of instructions and of teaching that ought to be made to them.

The fifth of the remembrance that God hath won and suffered for us.

The sixth and last treateth of certain orisons and devout prayers that they ought to say if they may; or else ought to be said before them, by some that be assistant or present.

CHAPTER I

OF THE ALLOWING OR PRAISING OF THE DEATH: AND HOW ONE GLADLY OUGHT FOR TO DIE

As then the bodily death is the most fearful thing of all other things, so yet is the death of the soul of as much more terrible and reproachable,^[3] as the soul is more noble and more precious than the body. And the death of sinners is right cursed and evil; but the death of just and true people is precious before God; for the dead men be well happy that die in our Lord.

To this purpose saith Plato: That continual remembrance of the death is sovereign wisdom. Also for truth the bodily death of good people alway is none other thing but the issue, or going out, of prison and of exile, and discharging of a right grievous burden, that is to wit of the body; finishing of all things, and end of all maladies and sicknesses, and also of all other strifes mortal. It is the voiding of this present wretchedness; it is consumption of all evils, and the breaking of all the bonds of this cursed and evil world; it is the payment of the debt of nature, return into the country, and entry into joy and glory. Therefore saith the wise man: That the day of the death is better than the day of the birth. But this word ought to be understood for them that be good only.

And therefore every good Christian man, and also every sinner verily contrite, ought not to be sorrowful nor trouble him of the temporal or bodily death, nor he ought not to fear nor doubt^[4] it, for whatsomever matter or cause be laid to him, but he ought to suffer and receive it patiently and in thanks and gladly; in conforming himself plainly,^[5] and in committing wholly his proper^[6] will to God's will, like as (he) is bounden to him.

For well to die is gladly to die: and to con die is to have in all times his heart ready and apparelled to^[7] things heavenly and supernal. And that at every hour, when the death shall come to the person, that he be found ready; and that he receive it without any contradiction, but also joyfully, as he should abide the coming of his good friend. To this purpose saith the Philosopher: That natural reason well counselled judgeth that the good death ought better to be chosen than the evil life, and that one ought sooner to choose the bodily death than do anything against the weal of virtue.

Thus then it appeareth of the praising of the death; and that every good person and religious ought to desire departing of the body and soul for to be with our Lord Jesu Christ, and for to leave this present world for the better to live in the world to

CHAPTER II

THE TEMPTATIONS THAT THE PERSON HATH AT THE HOUR OF THE DEATH

It ought to be known and be believed certainly that they that be in the article of death have many grievous and strong temptations; verily such that in their life they never had like. And of these temptations there be five principal.

I, The First is of the Faith; for because that faith is foundation of all health, and that without faith it is impossible to please God. Therefore it is that then in this point the devil with all his might enforceth^[8] him to trouble the person from his faith wholly, or at the least to make him to go out of the way from his faith; and laboureth then much strongly for to deceive him by some errors, superstitions, or heresy. And because every good Christian person is bound to believe, not only in the articles of the faith Catholic, but all the holy scripture; and ought to be subjugate and submit himself to all the statutes of the church of Rome, and firmly to abide and die in the same creance and belief. For else, if he should begin to err in any of the things above- said, then incontinent^[9] he should go out of the faith of life and way of health.

Always [it] ought to be known certainly that in this temptation of the faith — or in other things following — the devil may not overcome the person as long as he shall have the usage of his free will well disposed, if by his own agreement he will not consent to the devil. And therefore it is good, and a thing much profitable, that about them that travail in the article of death be repeated with an high voice the Credo and symbol of the faith, to the end that by that means the person dying be the more hearted and encouraged in the constancy of the faith. To the end also that the devils, which have horror to hear it, be put aback and driven away. [So] certainly [was] the faith of the true ancient men, as sometime were Abraham, Isaac and Jacob; also of some paynims and gentiles as were Job, Raab, Ruth, Achior, and other semblable. And also they of the apostles and of the innumerable martyrs, confessors and virgins. The faith of such people ought much to comfort^[10] the sick man to the constancy and steadfastness of the faith. For by faith all they of time past, and of this present time, have pleased God; and it is impossible to please God without faith. For faith may all, and very faith getteth all that it requireth.

II. The Second Temptation is against Hope, by Despair. For a person ought to have all hope and confidence in God. And it happeth then, when a person being sick in his body is tormented with great pain and sorrows, that the devil enforceth to bring to him sorrow upon sorrow, in bringing before his remembrance all his sins, by all the ways that he may — at least them that he never confessed him of — to the end that by that means he draw him into desperation. Upon this purpose saith Innocent: That every Christian person — be he good or evil — before that his soul issueth out of his body seeth our Lord Jesu Christ set in the cross. That is to wit: the evil to their confusion, to the end that they have shame and displeasure that they have not gotten in their life the fruit of the Redemption; and the good to their honour and pleasure.

Natheless none ought to have despair in no wise, how much felon and evil he hath been. Though that he had commised as many murders and thefts as there be drops of water and small gravel in the sea, yet were it so that of them he had never done penance nor confessed them, as long as the patience of our Lord holdeth him in this mortal life, and that he have power and might to repent him; — notwithstanding that then by force of malady and sickness he may not confess him. For contrition only, within forth, may suffice in such a case. For God despiseth never a contrite heart and humble; and also the pity and mercy of God is much more than any iniquity or wickedness.

And therefore the sin and crime of desperation is to him that only by which he may not be saved nor guarished;^[11] for by this sin God, which is right piteous, is overmuch offended, and the other sins be so much more aggrieved;^[12] and also the pain eternal is by so much more augmented into the infinite. The evils and sins commised and passed grieve not so much but despair displeaseth more. And therefore none ought to despair of the mercy of God, though that he only had commised all the sins of the world; though yet he suppose [himself] to be of the number of [those] that be damned.

In truth the disposition of the body of our Lord Jesu Christ hanging on the cross ought much to induce a sick person, paining to the death, to have very hope and confidence in God. For He hath the head inclined and bowed to kiss us; the arms stretched abroad for to embrace us; the hands pierced and opened for to give us; the side open for to love us; and all His body stretched for to give Himself all to us. Hope then is a virtue much lowable^[13] and of great merit before God.

To this purpose come many examples : as of Saint Peter, which renyed and forsook Jesu Christ; of Saint Paul which persecuted Holy Church; of Saint Matthew and of Zacchaeus, which were publicans; of Mary Magdalene the sinner; of the woman that was taken in adultery; of the thief that hanged on the right side of Jesu Christ; of Saint Mary Egyptian. And of many more other, which were great sinners and horrible, which alway set all their hope in God and were saved.

III. The Third Temptation that the devil maketh to them that die is by Impatience; that is against Charity. For by charity we be holden to love God above all things. Now is it thus that to them that die cometh right great sorrow and pain of heart and of body, be it that the death come naturally, or that it come by any other evil accident. For by pain and sorrow many there be that [have] been impatient and grutching, and die in such wise as they seem mad, or out of their wit, as it appeareth oft. Wherefore it is certain that such people be out of very love and charity, and that they love not God sufficiently. And therefore it is necessary to every man that will die, that in what sickness be it, short or long, that he murmur nor grutch not, but suffer it patiently. For we suffer by good right all the evils that come to us, and yet be not the passions of this world condign nor worthy to the glory to come. This is then a thing much unjust if of the just passions we murmur or grutch; for like as the soul is possessed in patience, and by murmurs the soul is lost and damned. Ought not then our Lord thus [to] enter into His glory: and know ye that the infirmity before the death is like as a purgatory, so that it be suffered like as it appertaineth, that is to say patiently, gladly, and agreeably. And it cometh by divine dispensation that to the longest vice and sin is given the longest malady; and that God mercifully sendeth temporal tarrying, to the end that he go not to eternal pain.

It appeareth then that all maladies and sicknesses of the body, whatsoever they be, ought by reason to be suffered without grutching; for he that well loveth, to him is nothing impossible.

IV. The Fourth Temptation of them that die is the Complacence or pleasing of himself; and that is a spiritual pride by the which the devil assaileth most them that be devout. And it happeth when the devil hath not mowe,^[14] nor can not induce the man to go out of the faith, nor to make him fall into desperation or into impatience, that then he assaulted him by complacence, or pleasing of himself; to him presenting in his heart such things: O how thou art firm and steadfast in the faith! O how thou art sure in hope! O how thou art strong and patient! O how thou hast done many good deeds! or such things semblable, for to put him in vainglory. But against this let none give to himself no manner praising, nor avaunt him; nor none glorify himself of his good deeds, nor presume nothing of himself, nor not attribute himself to do nothing well; for this complacence is vainglory, and it may be so great that by it a man might be damned.

A man nigh his death ought to be well advised when by such pride he feels himself tempted, that then he humble and meek himself so much the more; that he withdraw him in thinking [on] his wretchedness and his sins. For none is certain if he be digne or worthy to have deserved the love of God, or the hate of God. Natheless none ought to despair; but right always to address his heart to God by good hope, in thinking and considering the mercy of God to be above all his works.

V. The Fifth Temptation that most troubleth the secular and worldly men is the over great occupation of outward things and temporal: as toward his wife, his children and his friends carnal; toward his riches or toward other things which he hath most loved in his life. And therefore whomsoever will well and surely die, he ought to set simply and all from him all outward things and temporal, and ought all to commit to God fully. And if he so do, in suffering patiently the pain of death he satisfieth for all his venial sins; and, what more is, he bringeth something for to satisfy for the deadly sins. But it happeth not oft that any be found — be he secular or regular — that hopeth not but to escape from death; and always this foolish hope is a thing right perilous and much disordered^[15] in every Christian man, and that oft Cometh by instinction^[16] of the devil; the which may not surmount the man in none of the said temptations, nor in none other whatsomever they be, but if^[17] the man, having the usage of reason, will by his own agreement consent to him. For our enemy is so feeble that he may not overcome but him that will be vanquished; and God is so good and just that He shall not suffer us to be tempted above that which we may not withstand; but He shall do to us aid and profit with the temptation, to the end that we may sustain it.

And every man ought to know that the victory of temptations cometh alway by humility and meekness; for they that have not in them the wind of pride fall never into the furnace. And therefore every sinner ought wholly to meek himself under the mighty hand of God, to the end that by the help of our Lord he may obtain victory in all temptations, in all sicknesses, and in all tribulations of pain and of sorrow, unto the death inclusively.

CHAPTER III

OF THE DEMANDS AND QUESTIONS THAT OUGHT TO BE MADE TO THE SICK PERSON

Then ought to be made askings and demands of them that be in the article of death, as long as they have the usage of reason and of speech; to the end that if they be less or worse disposed than it appertaineth;^[18] and that they be by that moyen^[19] the better informed and comforted. After [the saying of] Saint Anselm these manners of demands ought to be said thus, as here followeth:

Thou, brother or sister, (in naming the name) art thou joyful that thou diest in the faith of our Lord Jesu Christ? And he or she ought to answer yea.

Repentest thee of that (or such thing) whereto thou wert inclined? Answer: Yea.

Hast thou will to amend thee if thou haddest space to live? Answer: Yea.

Believest thou that thou mayst not be saved but by the death of our Lord Jesu Christ and by His passion? Answer: Yea.

Yield to Him thankings with all thine heart whiles that thy soul is in thee, and constitute and set all thy trust in His death that thou abidest now presently,^[20] and have no trust in any other thing. Give thyself over, cover thee all and wrap thee in this death; and if God will judge thee, say thus to Him:

Lord, I put Thy death between Thy judgment and me; other wise I will not debate nor strive against Thee. I offer Thee the merits of Thy right worthy passion, by the merit that I ought to have gotten — which I have nothing done, and woe is me therefore now; and [I] recommend at this time my spirit into Thy hands.

These demands and questions beforesaid ought to be said, as well to religious as to seculars, to the end that in the pain of death they be the better informed of their estate. And if the time suffer it, men ought yet to say this that followeth:

Believest thou all the principal articles of the faith of Holy Church, and all the Holy Scripture in all things; and the exposition of the catholic and all holy doctors, of our Mother, Holy Church? Answer: Yea.

Despisest thou and reprovest all heresies, errors and superstitions, which be reproved of Holy Church? He ought to answer: Yea.

Knowledgest thou that oft, and in many manners, thou hast right grievously offended thy Maker? Answer: Yea.

As saith Saint Bernard there is none saved without (to have) knowledge of himself; for of this know- ledge groweth humility which is mother of health.

Yet ought to be demanded:

Brother or sister, sorrowest thou for all thy sins which thou hast commised against the majesty, the love, the goodness of God; and of the good deeds that thou hast not done; and of the graces of God of which thou hast been negligent? He ought to answer: Yea.

Thou oughtest not only to sorrow for doubt of the death which thou attendest, or for any pain, but for the love of God or of justice; and thou requirest pardon with all thy heart. Answer: Yea.

Desirest thou also that thy heart may be meeked to the knowledge of the defaults of which thou art not remembered presently,^[21] to the end that thou mayst duly repent them? He ought to answer: Yea.

Purposest thou veritably to amend thee, if thou mightest live and be whole, and that thou wouldest never sin deadly in earnest; and haddest liever to lose the best thing that thou lovest — yea the bodily life — before thou wouldest offend thy Maker; and to pray God with good heart that He will give thee grace for to continue in this purpose? Answer: Yea.

Forgivest and pardonest thou with good heart, for the love of God, all that have been trespassed to thee in word or in deed r He ought to answer: Yea.

Requirest^[22] thou also for the love of God, of whom thou hopest to receive forgiveness, that that thou hast trespassed ever to any other, [of] that thou mayst be quit and forgiven? Answer: Yea.

Wilt thou the things that thou hast taken and holden unduly be by thee restored wholly, like as thou art bounden, and after the value of thy faculty,^[23] unto the renunciation of all thy goods, if otherwise thou mightest not make satisfaction? He ought to answer: Yea.

Believest thou that our Lord Jesu Christ be dead for thee; and that otherwise thou mightest not be saved, but by the merit of His precious passion; and thankest Him therefore with all thy heart? Answer: Yea.

In truth whosomever shall mowe^[24] affirmatively to answer these askings beforcsaid, with good conscience and very faith without feigning, he shall have evident sign and argument of health; and (that) he shall be of the number of them that thall be saved, if he die in this point.^[25]

And if there be none to demand him he ought to return to himself and to demand himself, in considering the most subtly that he shall con mowe be able to have power to. if he be disposed like as is said; for without this disposition may no man by any manner be saved. And whomsoever shall feel himself thus well disposed, he ought to commend him all to the passion of our Lord Jesu Christ; and to put himself all in remembrance and in meditation of the same, as he shall mowe, and that as his infirmity shall suffer him. And by this moyen be surmounted and overcome all the temptations of the devil, and his right subtle awaits and fallacies.^[26] ==CHAPTER IV==

[an instruction with certain obsecrations TO THEM THAT SHALL Die]

Saint Gregory saith that all the action and work of our Lord Jesu Christ ought to be our instruction, and therefore every good Christian person disposed well to die ought to do, after his manner and possibility, in his last end like as did our Lord when He died on the cross.

Now it is so that our Lord did five things principally hanging on the cross. He adored and prayed. He wept, He cried. He commended His soul to God, and He yielded to Him His spirit. Thus semblably every sick man, constituted in the article of^[27] death, ought to adore and pray; — at least in his heart, if he may not speak. For as saith Saint Isidore : It availeth more to pray with heart, in silence and without speaking, than by words only without taking heed of the thought.

Secondly he ought to weep, not with his bodily eyes only, but with the tears of his heart, in repenting verily himself.

Thirdly he ought strongly to cry from the depths of his heart, and not by voice. For God beholdeth more the desire of the heart than the sound of the voice. Also to cry with the heart is none other thing, but strongly to desire remission of his sins and to come to everlasting life.

Fourthly he ought to commend his soul to God saying : In manus tuas, etc.

Fifthly he ought to yield his spirit to God voluntarily, in conforming him all to the will of God like as it appertaineth, and in saying, if he may, the obsecrations that follow :

To THE Trinity

Sovereign Deity, right great Bounty, excellent and glorious Trinity, Sovereign Dilection,^[28] Love, and Charity, have mercy on me, sinner, for I commend to Thee my spirit, my God, Father right piteous. Father of mercy give Thy mercy to this poor creature. Help me now in my last necessity. Lord, succour my poor soul, helpless now and desolate, to the end that it be not devoured by the hounds infernal. My right sweet and best beloved. Lord Jesu Christ, Son of the living God, for the love and honour, and by the virtue of Thy precious passion, command Thou, I Thee pray, that I be now received among the number of Thy chosen blessed souls. My Saviour and my Redeemer, I yield me all to Thee; refuse me not. I come to Thee; put me not from Thee.

Lord Jesu Christ, I ask of Thee heaven; nothing for the love of my merits, for I am nothing but dust and ashes, and a sinner right miserable; but I demand of Thee, in the virtue and in the value of Thy right holy passion, by the which Thou hast willed to redeem me which am a right miserable sinner with Thy much precious blood. Lord Jesu Christ, Son of the living God, I Thee supplicate meekly, by that bitterness of death which for me Thou sufferedst in the tree of the cross, and in especial at that hour when Thy right holy soul issued out of Thy precious holy body, that Thou have mercy on my most wretched soul at his departing.

Also, if he may, he ought to say three times the verse that followeth. Dirupisti domine vincula mea, TIBI SACRIFICABO HOSTIAM LAUDIS, ET NOMEN DOMINI INvocABo.[Ps 115:16] That is to say: Lord Thou hast broken my bonds; I shall sacrifice to Thee an host of praising, and shall call on the name of the Lord. For Saint Isidore saith that this verse is believed to be of so much virtue that if a man by very confession saith [it] in the end of his life, his sins be to him forgiven. After these things the sick man ought, if he may, much entirely, with heart and mouth, the best wise that he shall mowe, require and call unto his help the right glorious Virgin Mary, which is the very mean^[29] of all sinners, and she that addresseth^[30] them in their necessity; saying to her in this manner:

Queen of Heaven, Mother of mercy, and Refuge of sinners, I meekly beseech thee that thou wilt reconcile me to thy dear Son, in calling His worthy goodness for me, unworthy sinner, that for the love of thee He will pardon and forgive me my sins, and bring me into His glory.

He ought afterward, if he may, call on the holy Angels, in saying:

Ye Spirits of Heaven, Angels much glorious, I beseech you that ye will be assistant^[31] with me that now beginneth to depart, and that ye deliver me mightily from the awaits and fallacies of mine adversaries; and that it please you to receive my soul into your company. The principal, my leader and my good angel, which by our Lord art deputed to be my warden and keeper, I pray and require thee that thou now aid and help me.

And after he ought to require the apostles, the martyrs, the confessors and the virgins, and in especial all the saints that he most loved ever.

After all these things he ought to say three times, if he may, these words that follow; which is said to be made and composed by Saint Austin:

The Peace of our Lord Jesu Christ; the virtue of His holy passion; the sign of the holy cross; the entireness of the humility of the Virgin Mary; the blessing of all the saints; the keeping of the angels; and the suffrages of all the chosen of God; be between me and all mine enemies, visible and invisible, in the hour of my death. Amen.

And if the sick man or woman may, nor can not, say the orisons and prayers beforesaid, some of the assistants^[32] ought to say them before him with a loud voice, in changing the words there as they ought to be changed. And the sick person, as far as he hath the usage of reason, ought to hearken and pray with his heart, and desire as much as he shall mowe; and so praying, render and yield his soul to God and without fail he shall be saved.

CHAPTER V

[an instruction unto them that shall die]

Yet ought it to be known that every person having the love and dread of God in himself, and also the cure of souls, ought much busily and diligently induce and admonish the sick person constituted in peril of body or of soul, that first, hastily and principally, he purvey for him, without any delay, for remedy of medicine ghostly and spiritual. For it happeth oft that the infirmity and sickness of the body taketh his beginning of^[33] the languor of the soul. And therefore the pope commanded straitly to all leeches and physicians of the body that to no manner sickness they minister nor give bodily medicine till that they have admonished and warned them to get and take first the spiritual medicine ; that is, to wit, in receiving devoutly the sacraments of Holy Church, in ordaining his testament, and in disposing lawfully his house and other goods and needs. And there ought not to be given to any sick person over much hope of recovering his bodily health. Howbeit oft times many do the contrary, in prejudice of their souls, yea, to them otherwhile^[34] that draw to their death. And it happeth oft that they will not hear of death, and so by such false comfort, and by such faint trust of health, the sick person falleth into damnation. And therefore the sick person ought to be exhorted and desired that by very contrition and by very confession he procure the health of his soul.

Also that same may much avail for the health of the body, if it be to him expedient, and he shall be better appeased and more assured. For it seldom happeth, saith Saini Gregory, that very contrition be in the end, and that the penance that the sick men or women have then be very and sufficient to their health; and they in especial, — as it is known in all the time of their life they never kept the commandments of God, or their vows voluntarily, but only faintly and by semblance.

Yet ought every man to induce him that is in the article of death that, after the possibility, and by reason of thought, he do pain and labour to have very and ordered patience; that is to say, that, notwithstanding [the] sorrow and dread which then languish, he use reason as much as he shall mowe; and that he enforce him to have voluntary displeasure for his sins for the love of God; and that he resist his evil inclination used, in which he hath before taken delectation; and that he do pain to have displaisance as much as he shall mowe, howbeit that it be short. But to the end that he run not into despair [there] ought to be proposed to him and laid before [him] the things that were said in the second part of this present treatise upon the temptation of desperation. He ought also to be admonished to be couraged and strong against all other temptations there declared. Also be he admonished to die as a very and true Christian man (or woman); and that he take heed that he be not bound in the bond of excommunication; and that with all his might he submit him to the ordinance of our Mother, Holy Church, to the end that he be saved.

Item^[35] if the sick man have long space of time, and that he be not oppressed of hasty death,^[36] the assistants ought to read before him histories and devout orisons, which before he delighted and took pleasure in; and men ought to remember him of God's commandments, to the end that he think the more profoundly if he could find anything in himself that he hath against the said commandments commised and trespassed. And if he be so sick that he hath lost the usage of speech, and hath his knowledge whole and entire, he ought to answer to these things by some sign outward, or by whole consenting of heart, for that sufficeth to his salvation. Alway ought [it] to be taken heed that the interrogations be made before or that the sick man lose the usage of speech; and if the answers of the sick person appear not sound nor sufficient to his salvation, let there be put thereto remedy — by necessary information — by the best manner that may be.

And also [it] ought to be showed to the sick person the great peril that might fall and come to him, notwithstanding though he thereby should be afeared. For better it is that by fear and wholesome dread he have compunction and be saved, than by blandishing dissolution,^[37] or by noyous comfort, he be damned. In truth this thing is much strange and over perilous, and contrary to the faith and Christian religion, but it is a thing diabolical, that to a Christian man, being in the article of death, for to hide from him the peril of the death of his soul, and that by human dread men dare not trouble him.

Contrary to this did Isaye the prophet when he feared^[38] wholesomely the King Ezechias, lying sick unto the death, saying to him that he should die of that sickness; and nevertheless yet he died not. In like wise did Saint Gregory, when he feard wholesomely his monk — which was constituted in the article of death — for his propriety.^[39]

Item [there] ought to be presented to the sick person the image of the crucifix, which alway should be among the sick people, and also the image of our Blessed Lady, and of other saints which the sick man hath most loved and honoured in his life. Also (there) ought to be about them holy water, and oft cast upon them and about them to the end that the devils be put a-back from them. And if because of shortness of time all these things aforesaid may not be done, yet they ought at least to purpose to them^[40] the orisons and prayers which, [are] addressed unto our Lord Jesu Christ. And there ought never to be brought to their remembrance the carnal friends, nor wife, nor children, nor riches, nor other goods temporal, but only as much as the spiritual health of the sick person demanded and requireth.

Whosomever then will learn to die let him come and learn all the things foresaid before, or he have need in the article of necessity. For in truth in grievous infirmity the devotion of the person goeth away and passeth; and as much more as the sickness approacheth or increaseth, so much more the devotion fleeth from him. If thou wilt not then err nor be deceived, and that thou wilt be sure, do instantly all that thou mayst good, whiles that thou art whole and sound, and that thou hast the usage of reason and [art] well disposed, and that thou mayst be lord of all thy feats.^[41]

O how much people, truly without number, have deceived themselves and bound themselves in abiding the last necessity! And always it ought not to seem to none incongruous nor marvellous, (but) that it ought to [be] shown to them that die by some diligent cure, by busy disposition and also by studious exhortation; for without doubt such force and necessity runneth upon them suddenly, that if it were possible all a whole city ought [to] run hastily to a person that dieth.

CHAPTER VI

THE ORISONS AND PRAYERS THAT OUGHT TO BE SAID UPON THE SICK PERSON IN THE ARTICLE OF DEATH

Finally it ought to be known that the orisons which follow ought to be said upon, or over, a sick person, above the prayers that our Mother, Holy Church, hath accustomed to say over the sick persons labouring to the death.

And if the sick person be [a] religious the covent ought to be assembled by the table^[42] as it is accustomed; and after they ought to say the litany with the orisons, and the psalms ordinary and accustomed. After the which may be said the prayers that follow, as long as the time shall suffice; and [they] may be rehearsed again divers times for to move the sick person the more to devotion, if he hath yet the usage of reason. And this is not done for necessity, but for the profit and devotion of the sick person.

And as touching the sick persons, seculars [there] ought to be said the orisons that follow; after that the disposition and devotion of the sick person, and the commodity^[43] of the time, and if the assistants requireth. But few people or none be at this day that have the knowledge of this art.

Lord Jesu Christ, son of the fatherly charity, I beseech Thee by the Love that Thou, right much worthy, right innocent and most delicate, madest Thyself to be as man, to be wounded and die for the health of man, that Thou wilt pardon and forgive this Thy servant N. Jesus right merciful, forgive him all that by thought, by word or by deed, by affections or movings,^[44] by his strength and by his wit, of body and of soul, he hath trespassed. And for remission, give to him. Lord, that right sufficient emendation by the which Thou unboundest the sins of all the world; and, for the fulfilling of all negligences, join to him that right ready and valiant conversation^[45] that Thou haddest, sith and from the hour of Thy conception unto the hour of Thy death.

And moreover give to him the fruit of all the good works made and done by all the chosen saints, sith the beginning of the world unto the end. Qui viv'ts et regnas Deus per omnia secula seculorum.

In the honour of the right fervent love by the which the Life of all living constrained Thee to be incarnate, and in anguish of spirit^[46] to die on the cross, we remember on,^[47] anew, (of) Thy right benign heart to the end that to this Thy servant, N. our brother, Thou put away all his sins, and that Thou forgive him all, by Thy right holy conversation and by the merit of Thy right holy passion; that Thou make him to experiment the superabundant multitude of Thy miserations;^[48] and that Thou make ready us all, and in especial this person our brother, N., whom Thou hast disposed hastily to call to Thee by right pleasant manner; and that it be to him right profitable by Thy sweet patience, by very penance, by plain ^[49] remission, by rightful faith, by steadfast hope, and by right perfect charity; in such wise that in right perfect state he may blessedly depart and expire between Thy right sweet embracements and company, to Thy praising eternal. Amen.

To God the Father

Into the hands of Thy mercy inestimable, holy Father, just Father, and much beloved, we commend the soul of Thy servant, N. our brother. In praising Thee humbly after the greatness of the love by the which the right holy soul of Thy Son commended Him to Thee on the cross; that by the inestimable charity of dilection,^[50] by the which Thou, which art Divine Paternity, drewest to Thee the same right holy soul, Thou wilt at this last hour of (the) death of this Thy servant, N. our brother, receive in the same love his spirit. Amen.

To God the Son

O MY MUCH BLOVED REDEEMER, right piteous,^[51] Jesus right benign, we pray Thy lacrimable^[52] voice, by the which in Thy humanity, when Thou shouldest for us die. Thou wert consumed by labours and sorrows, in such wise that Thou wert left of Thy Father, that Thou withdraw not the help and aid of Thy mercy from this N. Thy servant, our brother, unto this hour and moment of his affliction; and the consumption of his spirit suffer not in this extreme hour of his death: but by the triumph of Thine holy cross, and by virtue of Thine healthful passion, and of Thy bitter death, think on him. Think of peace and not of affliction, and deliver his soul from all anguishes; and with the same hands the which, for love of him. Thou didst suffer to be fixed and nailed to the cross with right sharp nails, good Jesus, much sweet Father and Lord, deliver his soul from the torments which be deputed to him, and bring him to eternal rest with voice of exultation and of confession. Amen.

O SWEET Jesu, Son of the living God, right merciful Lord, in union with that commendation by the which, in dying on the cross. Thou commendest Thy right holy soul to Thy heavenly Father, we commend to Thine ineffable pity the soul of this Thy servant, N., our brother; (in) requiring and praying Thy right merciful bounty that by the merit and honour of Thy much holy soul, by the which all souls be saved and from (the) death duly delivered, that it may please Thee, merciful Lord, to deliver this soul from all pains and miseries; and that for the love and intercession of Thy right sweet Mother, thou wilt conduct and lead it to behold the glory of this glorious vision. Amen.

God right mighty, debonair and merciful, which that, after the multitude of Thy mercy, effacest and puttest away the sins of them that be repentant, and that by pardon and remission voidest the culpe and blame of all sins; behold with pity (upon) this Thy servant, N., our brother, which with all confession of heart requireth of Thee pardon and remission of all his sins. Accord and grant it to him, we pray Thee, and renew in him, much piteous Father, all that which by worldly frailty hath been in him corrupt, and all that which by fraud diabolic hath been in him violated and despoiled, and assemble him in the unity of our Mother, Holy Church, as one of the number of Redemption. Lord have mercy on his wailings, have mercy on his tears, and bring him to the sacrament of Thine holy reconciliation; for he hath no trust but in Thine infinite mercy.

To Our Blessed Lady

O RIGHT ENTIRE, AND ETERNAL BLESSED VIRGIN, glorious Maid, aideress and helper of all anguish and necessity, succour us sweetly now; and show to thy servant here, N., our brother, thy gracious visage in this last necessity. Withdraw and put from him all his enemies, by the virtue of thy right dear Son, our Lord Jesu Christ, and by His holy cross and passion; and deliver him from all anguish of body and soul, to the end that to God our Lord he yield praising without end. Amen.

To Saint Michael

Saint Michael Archangel of God, succour us now before the right high Judge. O champion invincible, be thou present now and assist to this, N., our brother, which strongly laboureth towards his end, and defend him mightily from the dragon infernal, and from all the frauds of the evil spirits. O yet furthermore, we pray thee, which art the right clear and much fair shower of the divinity, to the end that in this last hour of the life of this N. our brother, thou wilt benignly and sweetly receive his soul into thy right holy bosom; and that thou wilt bring him in the place of refreshing, of peace and rest. Amen.

To THE Sick Person at his End

Right dear brother, or sister, I commend thee to God Almighty, and commit thee to Him of whom thou art creature, to the end when, by thy death, thou shalt have paid the duty of human nature, thou mayst return to thy Maker, which of the slime of the earth formed thee, [and] thy soul issue and go out of thy body when it shall please God.

The right splendant company of angels be at thy departing and meet thee; the right clear senate of apostles will diftend thee; the victories of martyrs may meet thee; the company adorned with shining confessors will environ thee; the assembly of the right joyous virgins take and receive thee; and the bosom of the blessed rest of patriarchs will open to thee, and join them with thee, and make thee to deserve to be among the assistants with thee: that thou avoid all that in darkness is horrible, all that in flames burneth and straineth, and all that which travaileth in torments. So depart from thee right black Sathanas, with all his cruel satellites, and the good angels of God may accompany thee in thy coming to glory. Flee from thee that felon Sathanas, and flee he into that stinking prison of darkness eternal.

So grant, God, that his enemies be dissipated, and they that hate him flee before his face. Defail they like as smoke faileth, and as the sinners perish before the face of God; and the just persons come and enjoy them in the sight of God, and delight them in gladness. All the legions of hell and the ministers of satan be confounded in the fire, and be they ashamed and confounded; nor have they none hardiness to let nor hinder^[53] thy way. Jesu Christ deliver thee from torment, which for thee deigned to die on the cross, and constitute thee among the sweet and flowering places of paradise. The same very Pastor and Herdman know thee among His sheep; which forgive to thee all thy sins, and set thee on His right side and in the party of His chosen people, and that thou may see face to face thy Creator and Maker. And that being with Him present and assistant, thou mayst behold His right manifest verity, and constituted without end among the companies well blessed, thou mayst joy in divine contemplations, world without end. Amen.

Christian Soul, depart thee from this world when it shall please God, in the Name of the Father, which thee created; in the Name of Jesu Christ, His son, which for thee suffered death; and in the Name of the Holy Ghost, which hath shed in thee His grace. Come to thy meeting and succour thee the holy Angels of God, the Archangels, the Virtues, the Potestates, the Dominations, the Thrones, the Cherubins, the Seraphins. Come to thine help and aid the patriarchs and prophets, the apostles and evangelists, the matrons and confessors, the monks and hermits, the virgins and widows, the children and innocents. Also help thee the prayers and visions of all priests and deacons, and of them of all degrees of the Church Catholic; to the end that thy place be in peace, and that thine habitation be in celestial Jerusalem. Per Christum Dominum nostrum. Amen.

Like as the health of every man consisteth in the end, [let] every man then much busily take heed to purvey him for to come to a good end, whiles that he hath time and leisure. To this might much well serve a fellow and true friend, devout and comendable, which in his last end [may] assist him truly; and that he comfort and courage him in steadfastness of the faith, with good patience and devotion, with good confidence and perseverance. And that over him [they] say all these said orisons, well entently and devoutly, whiles that he is in travail of death. But always, for to come to the effect of these prayers, is all necessary the disposition of him that dieth, like as it hath been said heretofore. And therefore to every person that well and surely will die [it] is of necessity that he learn to die, or the death come and prevent him.

Thus endeth the tract abridged of the art to learn well to die: translated out of the French into English, by William Caxton. The xv. day of June, the year of our Lord a M iiij C lxxxx.

NOTE ON CAXTON'S ABRIDGMENT

Not many copies of this book exist. There is a perfect copy in the British Museum— of which this is a transcription, another belonging to Lord Spencer of Althorp, besides one in the National Library at Paris, and a copy in the Bodleian from which the last page is missing.

Judging from the colophon Caxton has evidently had some French translation of the Speculum Artis Moriendi before him; which he has abridged, all save the prayers. The date given is 1490, that is to say the year before his death, and it is of interest to find that a year later, the actual year of his death, he is making a still further abridgment of this same treatise. There is no title page, and his No. 6 type is the only one used.

It is worth noting that in the complete version of The Craft of Dying there is no exhortation which quite corresponds to the one which Caxton places at the end of this abridgment, and at the beginning of his shorter tract. It occurs, however, both in the block-book, and in Gerson. In the block-book it is found, as here, at the end, and runs thus: '« Sed heu, pauci sunt qui in morte proximis suis fideliter assistunt, interrogando, monendo, et pro ipsis orando; prjEsertim cum ipsi morientes nondum mori velin, et anima: morientum saepe miserabiliter periclitantur."

Gerson's exhortation is longer, and he places it at the beginning of the third part of his Opusculum iripartltum de frecepth deealoni, de confetsione, et icientia mortis (or as some versions have it de arte moriendi.

It is as follows: "Si veraces fidelesque amid cujuspiam egroti, curam diligentium agant pro ipsius vita corporali fragili et defectibiii conservanda, exigunt a nobis multo fortius Deus et caritas pro salute sua spirituali sollicitudinem gererespecialem. In hacextremanecessitatemortisfidelispro. batur amicus. Quippe nullum est opus misercordie majus sive commodius. Quod et tanti apud Deum merit! et amplioris frequenter estimatur, quemadmodum persone nostri Salvatoris Jesu Christi, si in terris nobiscum degeret impensum serTitium corporate. Quamobrem cura fuit presenti scripto componere brevem quemdam exhortationis modum habendum circa eos qui sunt in mortis articulo constituti. Valentem etiam generaliter omnibus catholicis ad artem et Dotitiam bene moriendi conquirendam. Continet autem hoc opusculum breve quatuor particulas; scilicet exhortationes» interrogationes, orationes et obsecrationes."

1. i.e. consider, ponder on.
2. i.e. the very moment.
3. i.e. deserving of reproach, censurable.
4. dread.
5. i.e. yielding himself fully.
6. i.e. own.
7. prepared for.
8. striveth
9. straightway.
10. i.e. strengthen.
11. i.e. that one sin of which he cannot be saved or cured
12. aggravated.
13. i.e. to be praised.
14. i.e. hath not power, or might.
15. i.e. disorderly or unruly.
16. instigation.
17. except
18. i.e. is befitting or proper.
19. means
20. i.e. without delay, immediately.
21. now
22. requestest or desirest.
23. resources or possessions.
24. i.e. be able.
25. this moment of time.
26. i.e. snares and delusions.
27. placed at the point of.
28. i.e. spiritual love.
29. mediator.
30. redresseth
31. i.e. present.
32. i.e bystanders.
33. i.e from.
34. at times.
35. Also
36. i.e. surprised by sudden death.
37. softening
38. i.e. made to fear.
39. appropriation of goods.
40. i.e. present to their mind.
41. 'faytte ' = actions, conduct.
42. A flat board which was struck in place of a bell.
43. convenience or supply of.
44. either 'emotions' or 'motives.'
45. i.e. behaviour or manner of life.
46. ' anguysshous esperyte.
47. remind, or recall to.
48. i.e. compassion
49. complete.
50. i.spiritual love,— of God.
51. i.e. pitiful.
52. i.e. voice of lamentation.
53. 'empeshe.'