KGftOrK 'W^ UC-NRLF B 4 S75 bOb illlllll W6-M1 mm 1 1- I I .. ■ I,. 1 HEMMM H .1 -lii nt 'r iiiliii- rn i iiiimi A nnimiiiitii "fl THE DIALOGUE SOLOMON AND MARCOLPHUS ■WITT 1 "■■ I II - -— -- -T—ffM i^fc—h Three hundred and fifty copies printed. No. THE ABERDEEN UNIVERSITY PRESS. Three hundred and fifty copies printed. No. THE ABERDEEN UNIVERSITY PRESS. . - . ... — — r- WBM L" THE DIALOGUE OR COMMUNING BETWEEN THE WISE KING SALOMON AND MARCOLPHUS Edited by E. GORDON DUFF LONDON: LAWRENCE & BULLEN xb HENRIETTA STREET, COVENT GARDEN MDCCCXCII V J 3 PREFACE. NO apology will be needed for this reproduction in facsimile of a book so full of interest both for the scholar and the bibliographer. For the benefit of those who find the reading of black letter irksome, a reprint in Roman type has been added : while the bibliography of early editions at the end of the book will, it is hoped, assist those who wish to study the subject more fully. In the introduction I have endeavoured to give, as shortly as possible, an account of the growth of the legend, and I must acknowledge my special indebtedness to two writers on the subject, J. M. Kemble and M. W. MacCallum. I must thank Mr. E. B. W. Nicholson, Bodley's librarian, for permission to have the original reproduced ; and the photographer of the Clarendon Press for the care which has produced so good a result. To my friend Mr. F. Jenkinson, librarian of the University Library, Cambridge, I am indebted for much kind help. E. G. D. February, 1892. 3677. mm\ niM wtm INTRODUCTION. OF the many stories which found favour in the middle ages few seem to have exceeded in popu- larity The Dialogue of Solomon and Marcolphus. The number of editions which issued from the press soon after the invention of printing was very large ; and it was the only book of its kind, so far as we know, which was considered of sufficient importance to be published in an English translation. Of that translation but one copy has survived, from which our present facsimile is taken. The story begins with the introduction of Marcolphus " right rude and great of body, of visage greatly mis- shapen and foul " to Solomon " full of wisdom and richesse" seated upon the throne of David his father. Having heard of the wit of Marcolphus, Solomon invites him to dispute. Then follows a contest between quarter- staff and rapier, the wisdom of Solomon parried by witty b X INTRODUCTION. answers, though, indeed, neither the wisdom nor the wit is of a high order; but the answers of Marcolphus are of interest, consisting, as they often do, of popular pro- verbs. The second part, in which dialogue is exchanged for narrative, begins with the visit of Solomon to the hut of Marcolphus, and Marcolphus' summons to court. There his behaviour is so impudent that Solomon threatens him with summary punishment unless he can watch with him through the night. Marcolphus continually begins to fall asleep, and, when accused by Solomon, offers the excuse, which is still popular, that he has been meditating; and, in order to substantiate his assertions, mentions the subjects of his meditations : that a hare has as many joints in her tail as in her back-bone (a vulgar error that has escaped Sir Thomas Browne) ; that a magpie has as many white feathers as black ; that nothing is lighter than the day ; that men may not trust women ; that nature goeth afore learning. All these propositions are proved by Marcolphus during the following day, but in a manner which so enrages Solomon that he drives Marcolphus from the court. Marcolphus, however, returns by a trick ; but again offends the king by spitting upon the bald head of a courtier, as the only bare place he could see. Then fol- lows the judgment of Solomon, which is severely criticised by Marcolphus, and Solomon's praise of women in the abstract is turned by a trick of Marcolphus into very concrete abuse, in which Solomon quaintly says : " All INTRODUCTION. XI wickedness fall upon women as the sand falleth in the shoes of old people going up a hill ". Marcolphus, for this escapade, is banished from the court, and commanded never to show his face to the king again. Though the letter of this command is obeyed, the spirit is broken by an indecent quibble, and with this last trick Solomon' patience is exhausted. Marcolphus is sentenced to be hanged. One favour only is granted, him — he may choose his own tree ; the result being that Marcolphus and his guards search through the vale of Josaphath to Jericho, over Jordan, through Arabia and the wilderness to the Red Sea, but " never more could Marcolf find a tree that he would choose to hang on". Escaping by this excuse from the hands of Solomon, he returned home and lived in peace. This story is, however, by no means the earliest ver- sion of the legend, which has existed in various forms and under various names from the earliest period. In recent times it has received a good deal of attention, and exer- cised the ingenuity of many scholars ; but, in spite of the wealth of erudition expended upon it, its origin is still obscure and uncertain. The groundwork of the portions relating to Solomon is naturally to be found in the Bible, and such other early sources as the Talmud and Josephus. His wonderful gift of wisdom presented to early weavers of romance a subject too tempting to be passed over, and countless legends were founded upon it. Indeed, it has proved a favourite theme Xll INTRODUCTION. in more recent times ; for in 1620 a book containing 319 enigmata, which Hiram, Solomon, and the Queen of Sheba explained to each other, was published at Frank- fort. It is, however, no such easy matter to settle the origin of the character of Marcolphus. Even the meaning and derivation of the name are unknown. 1 William of Tyre, in the twelfth century, suggested that the Marcolphus of the popular stories was the same person as Abdimus, the son of Abdaemon of Tyre, who answered in chains the ques- tions of Hiram for Solomon. There seems in this state- ment to be some confusion with the Abdemon referred to by Josephus who assisted Hiram against Solomon. Some 1 The name of Marcolphus, which occurs as early as the tenth century, has never been satisfactorily explained. Kemble would have it to be Mearc- wulf, the wolf of the marches or boundary land ; but no explanation can be accepted which does not give the original source of the name, or account for the identity of Marcolphus with the Saturnus of the Anglo-Saxon version. Marcolphus speaks of himself as coming from the East, and Saturnus refers to the land of Marculf, " Marculfe's eard," between the treasure-halls of the Medes and the realm of Saul in the list of places he had visited. It is inter- esting, in this connection, to note the passage in .ZEthicus : " Diem festum non habent, nisi quod mense Augusto mediante colunt Saturnum ... in insula majori maris oceani Taraconta. . . . Appellaverunt lingua sua Mor- cholom, id est stellam Deorum, quod derivato nomine Saturnum appellant." In Hebrew, Morcholom could easily be confused in writing with Morcholos, and is perhaps the same as Markolis: whom Buxtorf gives as Mercurius. These various attempts at explanation, though very unsatisfactory, all tend to show that Marcolphus was originally conceived as a superhuman per- sonage. It is worth noticing that many of the early theological writers consider Saturnus to be the same as Moloch. INTRODUCTION. Xlll authorities contend that there is still further confusion, and that the person who worked in chains and answered Solomon's questions is none other than the Ashmedai or Asmodeus spoken of in the Talmud, who, overcome with wine, was bound by Solomon with a chain bearing the name of God, and was compelled to work on the building of the Temple, and to answer all his questions. The earliest form of the story, as far as can be gathered from allusions to it, was a serious dialogue on theological and mystical questions between two persons of equal learning but of widely different feeling. If we accept Asmodeus, the prince of demons, as a prototype of the early Marcolphus, or, as he was called in England, Saturnus, the contest becomes one between inspired and infernal wisdom ; and a manifest connection is found be- tween the Eastern allegory and the earliest forms of the legend in the West, in which Saturnus, earl of a country "where no man may step with feet," contends in argu- ment with Solomon. As early as the fifth century we find a composition under the name " Contradictio Salomonis " expelled by Pope Gelasius from the canon, but the dia- logue of Marcolphus with Solomon is first mentioned under that name by Notker in the eleventh century : " Habent etiam talia saeculares literae. Quid est enim, quum dicunt Marcolphum contra proverbia Salomonis certasse ? " From a remote period forms of the dialogue seem to have been known in England, and two very early versions, XIV INTRODUCTION. under the title of " Solomon and Saturnus," are still in existence. These were edited with laborious notes for the Mlhic Society by Mr. J. M. Kemble, in 1848. One version, which is mostly in poetry, is known from two MSS. in the library of Corpus Christi College, Cambridge, each con- taining a portion of the story. This is in two parts. The first part consists of Solomon's elaborate explanation of the Pater Noster, setting forth the power and value of the individual letters in a manner which, to a modern reader, would seem to require wisdom even greater than Solomon's to understand. The second part is a theological and moral disputation, bearing no resemblance to other versions of the story, except in being arranged in the form of a dialogue. Another Anglo-Saxon dialogue, in prose, under the name of " Solomon and Saturnus," was printed by Thorpe in his Analecta Anglo-Saxonica. It, too, bears little rela- tion to other versions, except in its form. It is a series of questions and answers relating to biblical and physical matters, and differs little in tendency from such collections as the dialogue of Adrian and Riiheus, and from the later Master of Oxenforde's Catechism. Though it is more than probable that at this early time serious forms of the legend were generally current in Europe, we have now no remaining trace of their existence, except in the Anglo-Saxon versions, and a French version of considerably later date. It is, therefore, impossible to follow the migrations of the story from the INTRODUCTION. XV East, or mark the modifications it received on its passage. The story in its earliest extant forms has acquired homely and humorous touches, the production perhaps of the cloister ; for the monk, starved upon seriousness, was the earliest cultivator of humour. Being also the guardian of learning, it was only natural that the early stories, as they passed through his keeping, should lose something of their original severity. However we try to account for it, the fact remains that by the time the legend became generally current on the Continent it had assumed a very Teutonic appearance, and had lost almost all its Eastern traits, so much so that some writers would have us disbelieve its Eastern origin altogether. These great and radical changes seem to have been introduced about the twelfth century. Marcolphus no longer appears as a wise person able to cope with Solomon on the same level, and in a grave spirit ; he is now " Marcolf the more foole," a gross rustic dependent upon his mother wit, and content to parody Solomon's wise sayings. His mythical, super- human character is gone, and he has changed without any gradation that we know of from the very highest to the humblest position ; he has changed from a deity to a Teutonic peasant of the coarsest description. The cause or purpose of this change is unknown; though reason may then have dictated it, reason certainly cannot now explain it. The story in its altered form seems to have been best known and most popular in Germany, and we know of at ■ XVI INTRODUCTION. least two versions current there. The first is in prose, and is stated by its author to have been translated from the Latin. " I sat within my cell and found a book that was written in Latin ; in the same book I found many words which do not sound polite in the German tongue. I pray old and young that read the story as it stands here written that of their courtesy they will excuse me for that I could not turn the Latin into German better, so that it should still preserve its force." The second version, which is in poetry, was made in the fifteenth century by Gregor Hayden, and it too was a translation from the Latin, as the author states : — " Lateynisch ich die hystory han Funden und in Teutch gerichtet ". Both these German versions as well as the Latin corre- spond with one another in their general outline, which has already been given from the English translation. There is, however, an entirely separate story, a romance of chivalry or gleeman's poem, under the same title, which it is necessary to notice, as we not unfrequently find an ill- made abridgment of it appended to the ordinary story of Solomon and Marcolphus as a third part. 1 The following abstract of it I quote from Mr. Mac- Callum's learned article on Solomon in Europe 2 : — 1 An edition of this book was published in 1499 (Strassburg, Matthias Hupfuff, 4to) with the following title : " Dis buch seit von Kunig salo || mon und siner huxzfrow |j en Salome wie sy der Kunig fore nam und wie || sy Morolf Kunig salomo briider wider brocht ". 2 Studies in Low German and High German Literature, by M. W. Mac- Callum. London, 1884. INTRODUCTION. XVI 1 " Solomon's wife secretly loves a heathen. To procure her he sends two gleemen, who place in her mouth a magic root that immediately stupefies her. All believe her to be dead except Marolf, and his attempt to expose her by pour- ing molten lead upon her hand fails through the potency of the magic ; so the queen is carried off. Marolf, disguised as a pedlar with a number of nick-nacks, sets out to dis- cover her, and at length, before the gate of her new lord's palace, identifies the runaway by her burned hand as she buys of him a pair of gloves. He hastens home to report, and by his advice Solomon in palmer's weeds enters the castle of the heathen, while Marolf waits with the troops to rescue the king at the sound of the horn. Meanwhile the faithless wife sees through her husband's disguise, and delivers him to her paramour. Asked what he would do were their positions reversed, Solomon replies that he would hang his rival on any tree he liked to choose. When this sentence is about to be executed he begs leave to blow three blasts with his horn. At the third Marolf appears on the scene, the heathen is hanged, and the queen bled to death." Whatever are the merits of this third part, there can be no doubt that our English version has lost little by its omission. It may have points in its favour, as indeed historically it has, but it forms, nevertheless, a poor and inappropriate ending to the earlier story. It has all the weakness of a sequel with many new faults, for the actors have entirely falsified their characters, and, while Solomon XV111 INTRODUCTION. has descended, Marcolphus has risen to be his ally — un- scrupulous, even dishonest, but still with a character entirely opposed to the rustiqiic malin of the earlier parts. Its main value lies in its forming one of the strongest links connecting the German version with the early legends relating to Solomon ; indeed, if it were not for this story the Eastern and Western legends would have little in common. Though we have only the one printed edition of this form of the story, and though so far as I am aware no English manuscripts of it are in existence, we have con- clusive evidence from allusions in other writers that it had for long been well known in this country. In the proverbs of Hendyng we find : — " Mon ]?at wol of wysdam heren At wyse Hendynge he may lernen bat wes Marcolves sone ". Since Hending is the personification of shrewd wisdom, and the knowledge that comes of experience, and is spoken of as Marcolf's son, the story in its changed form must have then been known, and the existence of the name Marcolf would seem also to show that the story was not the direct descendant of the old Solomon and Saturnus, but an offshoot of the German form of the legend. John Awdeley, the blind and deaf monk of Hagh- mon, and John Lydgate, both refer to Marcolf in their poems simply as a fool, and in a manner which shows that his story was well known. We must suppose, how- INTRODUCTION. XIX ever, that the interest in the story was declining, since so far as we know no English printer thought it worth his while to issue an edition of it. The popularity of this middle version on the Continent is strikingly illustrated by the number of editions which issued from the press soon after the invention of printing. These were mostly printed in Germany and the Low Countries, but few having been published in France or Italy. Italy was too much engaged with the new learning of the Renaissance to trouble itself with such old-fashioned stories- France required something more frivolous to engage its atten- tion. It has one version of this form of the story entitled : " Les Ditz de Salomon et de Marcolphus, translates du Latin en francois par Maistre iehan diury," printed at Paris by Guillaume Eustace in 1509. This translation, which is in poetry and accompanied by the sayings of the seven sages, has a modest introduction from the translator, who says that he has ventured to render the popular story into French " combien qu'il fust mieux en latin ". The beginning of the sixteenth century, the period which produced the Epistolac Obscurorum Virorum, was well qualified to appreciate the somewhat coarse humour of " Solomon and Marcolphus ". Indeed, we find versions of "Solomon and Marcolphus" appended to some later editions of the Epistolae, while the name Marcolphus occurs amongst the many fictitious corre- spondents of Ortuinus Gratius. This later version 1 ■ I ■ » XX11 INTRODUCTION. was translated from the Tuscan into the Bolognese dia- lect, and again into the Venetian, and from these into Romaic. Versions of the story are to be found in Low Dutch, in Danish, in Sclavonic, in Polish, and even in Icelandic and Welsh. England, it will be seen, possesses the three distinct versions : the grave and theological in the Anglo-Saxon, the humorous middle version in Leeu's edition, and the gay parody in Pynson's. The two latter do not seem to have attained much popularity, for they were never re- printed. But though in their complete form they dis- appeared from view, their stories were not so readily forgotten. They passed through book after book, under various names, and with many disguises : through the jests of Scogin and Archie Armstrong, through the works of " Joe Miller," and Captain Marryat ; and even now, in our own day, they still seem to possess a lingering vitality. Two editions only of The Dialogue of Solomon and Mar- culphus are known to have been published in English, and these two differ entirely. One is a translation of the Latin text as found in the earlier printed editions, while the other is a translation of the little French " Les Diets de Salomon avecques les responces de marcon fort joyeuses ". Apart from their great rarity (but one copy of each being known), they are of great bibliographical interest, and, as earlier writers seem to have known very little about them, a detailed description can hardly be considered superfluous. INTRODUCTION. XX111 The earlier edition, of which our present reproduction is a facsimile, was printed at Antwerp by Gerard Leeu about the year 1492. Leeu was one of the most important printers of the Low Countries, and exercised his craft first at Gouda (1477-1484), and afterwards at Antwerp (1484- 1493). The facility of trade between this latter place and England no doubt suggested to him the advisability ot printing books for the English market ; and, having issued a small grammar and some liturgical books as an experi- ment, he determined on a more ambitious undertaking. A special fount of type was cut, and several important Eng- lish books were issued. The History of Jason, The History of Knight Paris and the Fair Vicnne, The Dialogue of Solo- mon and Marcolphus, and The Chronicles of England were all issued in the years 1492 and 1493, immediately after the death of Caxton, at a time when the English press seems to have lost all vitality. With the exception of the Solo- mon and Marcolphus, all these books are reprinted from Caxton's editions, and even that, though it seems improb- able, may have been copied from an edition now entirely lost. It was during the printing of the Chronicles that Leeu met with his death. A quarrel seems to have arisen between himself and his type-cutter, Henric van Symmen, who was anxious to obtain more lucrative employment ; a fracas ensued, and Leeu received a wound in the head from which death resulted after three days' illness. That he was a good master and a kindly man we have ample XXIV INTRODUCTION. evidence to show in the colophon which was put by his workman to the Chronicles when finished — a simple and pathetic piece of writing : " Enprentyd by maistir Gerard de Leew, a man of grete wysedom in all maner of kunnyng : whych nowe is come from lyfe unto the deth, whiche is grete harme for many a poure man. On whos sowle god almyghty for hys hygh grace haue mere)-. Amen." The four English books which Leeu printed are all now of the highest degree of rarity ; indeed, of the Paris and Vienne, and the Solomon and Marcolphus, but single copies are known. The Solomon and Marcolphus is bound in a volume of tracts, 1 which came into the Bodleian with the bequest of Thomas Tanner, Bishop of St. Asaph, to whom that library is indebted for so many rarities. The woodcut on the title-page seems to have been specially cut for this edition ; but it afterwards came over to England, for we find it in the hands of William Copland, who used it to ornament the title-page of his editions of Howleglas, a slightly varied translation of 1 The volume originally contained the following five quarto pieces : — i. The Three Kings of Coleyne. Westminster. W. de Worde. c. 1496 2. The Meditations of St. Bernard. Westminster. W. de. Worde. 1496 Westminster. Westminster. Antwerp. The Govemayle of Helthe and the unique Ars Manendi have since been taken out and bound separately. 3. The Governayle of Helthe. 4. Ars Moriendi. 5. Solomon and Marcolphus. W. Caxton. W. Caxton. G. Leeu. c. 1490 c. 149 1 c. 1492 INTRODUCTION. XXV Eulenspiegel. It is interesting to notice that some of the answers given in this book are the same as some given by Marcolphus to Solomon. The type in which Leeu's edition is printed is also curious. It was cut specially for printing English books, and some characteristics of English type, notably the flourish after the final d, were carefully copied. It was used, however, only in a few books, and is of such un- common occurrence that it escaped the notice of M. Holtrop when publishing his facsimiles of the types of the Low Countries. The other book relating to Solomon and Marcolphus is entitled : " The sayinges or proverbes of King Solomon, with the answers of Marcolphus, translated out of frenche into englysshe ". The only copy of this edition known to exist is in the library of Mr. Christie-Miller, at Britwell Court. It belonged to Heber, and was bought at his sale for £5. When in Heber's hands it was examined by Dibdin, who has given a description of it in his Typogra- phical Antiquities. A transcript of the entire text is among Douce's MSS. in the Bodleian. It is a small quarto of four leaves, containing forty-six stanzas of three lines each, one stanza forming the question of Solomon and the next the answer of Marcolphus, and is a very close translation of the French edition. It ends with the following colophon : " Imprinted at London in flete street by Rycharde Pynson ; and be for to sell at ye signe of saynt John Evangelyst in saynt martyns parysshe, besyde Charynge XXVI INTRODUCTION. crosse ". It was only at the end of his career that Pynson began to print books for other publishers, and we shall not be far wrong if we date the issue of this book about the years 1527-1529. 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£leO' Of n matcolpf* tppffjowfefge citiclg tfyzouQt) tftc ^aleof iofapfjatft govpz tfy fyafoit of tfyt fpllt ofolfmte from #ew$ to ktitfyo zcowH fprtdc no ttc iff at matcolf tuoIDe tfycft *o 6e Ranges on jfzom tfjcm went tfyty ovp: tfye ffomc iozbane and allcatatiyc tfyzoucfa 3LnO fo foztf) all tfje #re at u>ptoeifieffe i>nto tfyt refle ftt:%n$ nev^mo te cowte matcolpfj fynQe a ttc tfyatfyc fc>olde cfjc ft fo fyan$t on %n$ tfym f)t af£apy o out of rge bawn$ttgf)anvc$of ftin$falomoi and tmnyb aytn vnto ty* ftoxoft land kvyV in pcafc £ ioyc %ni> fo mofewertlleOo aboven xvftf) the f adze offjepe«#mert QiQmpzmtpD at amemtpt 6p mt Mt&ttazMtcn T DIALOGUE OF SALOMON AND MARCOLPHUS. _i \ » DIALOGUE OF SALOMON AND MARCOLPHUS. Here begynneth the dyalogus or comynicacion betwixt Salomon the king of iherusalem, and Marcolphus that right rude and great of body was but right subtyll and wyse of wyt, and full of undrestandyng, as thereafter folowyng men shall here. UPON a season hertofore as king Salomon full of wisdome and richesse : sate upon the kinges sete or stole that was his fadres davyd : sawe comyng a man out of theste that was named marcolphus, of vysage greatly myshapen and fowle, nevyrthelesse he was right talkatyf elloquend and wyse. His wif had he wyth hym whiche was more ferefull and rude to beholde. And as they were bothe comen before king Salomon, he behelde thaym well. This marcolf was of short stature and thykke. The hede had he great : a brode forhede rede and full of wrinkelys or frouncys : his erys hery and to the myddys of chekys hangyng ; great yes and rennyng ; his nether lyppe _ 4 DIALOGUE OF SALOMON AND MARCOLPHUS. hangyng lyke an horse. A berde harde and fowle lyke unto a goet. The handes short and blockyssh. His fyngres great and thycke. Rownde feet ; and the nose thycke and croked : a face lyke an asse : and the here of hys heed lyke the heer ef a goet ; his shoes on his fete were ovyrmoche chorlysh and rude, and his clothys fowle and dyrty : a shorte kote to the buttockys, his hasyn hynge full of wrynkelys and alle his clothes were of the ib moost fowle coloure. His wyf was of short stature and she was out of mesure thycke wyth great brestys : and the here of hyr hede clustred lyke thystelys. She had longe wynde browes lyke brostelys of a swyne. Longe erys lyke an asse. Renning yen : berdyd lyke a goet hyr vysage and skyn blacke and full of wrynkelys, and upon hyr great brestys she had, of span brode, a broche of leed. She had short fyngres, full of yren ryngys. She had right great nosethrylles. Hyr leggys short, and hery like a bere, hyr clothes were rough and broken, of suche a woman or of another lyke unto hyre, a yonge man hath made thies verses folowyng Femina deformis tenebrarum subdita formis Cum turpi facie transit absque die. Est mala res multum turpi conccdere cultum Sed turpis nimirum turpe ferat vicium That is to saye an evyll favouryd and a fowle blacke wyf behovyth to shewe the dayes lyght. It is to oure yes medycyne to se that fayre is and fyne. As kyng Salomon thies two persones thus had seen, and beholden; DIALOGUE OF SALOMON AND MARCOLPHUS. 5 he demaunded of thaym of whens they weryn and of what lynage they were comyn. Marcolphus thereto answeryd. Saye furste to us youre kynrede and genleagie, and of youre fadres, and than shall I shewe and declare yon of 3a oures. Salomon. I am of the xii. kyndredes of patryarkes, that is to wete, that iudas gate phares, phares gat esron, Esron gat aron, Aron genderyd aminadab, Aminadab gat naazon, Naazon gat salmon, Salmon gat boos, Boos gat obeth, Obeth gat ysay, Ysay gat davyd king, David gat Salomon the king, and that am I. Marcolfus answeryd I am of the xii. kindred of Chorlys. Rusticus gat rustam, Rusta gat rustum, Rustus gat rusticellum, Rusticellus gat tarcum, Tarcus gat tarcol, Tarcol gat pharsi, Pharsi gat marcuel, Marcuel gat marquat, Marquat gat marcolphum and that is I. And my wyf is comen of the blood and. xii. kyndredes of untydy wyues. That is to knowe, of lupica tha[t] gat lupicana, Lupicana gat ludibrac, Ludibrac gat bonestrung, Bonestrung gat boledrut, Boledrut gat paldrut, Paldrut gat lordan, Lordan gat curta, Curta gat Curtula, Curtula gat Curtella, Curtella gat polica, Polica gat poly- cana, and thys is my wyf Polycana. Salomon sayde I haue herd of the that thou kanst right wele clatre and speke, and that thou art subtyle of wyt although that thou be mysshapyn and chorlyssh. Lete us have betwene us altercac[i]on. I shal make questyons to the, and thou shalt therto answere. Marcolphus answeryd he that singyth worste begynne furste. Salo. If thou kanst answere to alle my questyons I shall make the ryche, and DIALOGUE OF SALOMON AND MARCOLPHUS. be named above alle othre withyn my reaume. Marcol. 36 The phisician promysyth the seeke folke helthe whan he hath no power. Salo. I haue iuged betwixt two light women whiche dwellyd in oon house and forlaye a chylde. Mar. Were erys are there are causes, where women be there are wordys. Salo. God gave wysdam in my mouth, for me lyke is none in alle partys of the worlde. Marcolfus. He that hath evyll neighborys praysyth him self. Sal. The wykkyd man fleyth, no man folwyng. Marcol. Whan the kydde rennyth, men may se his ars. Salomon. A good wyf and a fayre is to hir husbonde a pleasure. Mar. A potfull of mylke muste be kept wele from the katte. Sal. A wyse woman byldeth an house, and she that unwyse and a fool is, distroyeth with hir handes that she fyndeth made. Marc. A pot that is wele baken may best endure, and that clene is browyn that may they fayre drinken. Salomon. A ferdefull woman shal be praysed. Marcolfus. A catte that hath a good skyn shal be flayne. Salomon. A shamefast wyf and a fayre is mekyll to be belovyd. Marcol. To pore men whyte mete are to be kept. Salo. A woman stronge in doyng good who shall fynde. Mar. Who shal fynde a catte trewe in kepyng mylke. Salo. Noon. Mar. And a woman seldom. Salo. A fayre woman and an honest, is to be praysed above alle rychesse that a man fynde may. Marcol. A fat woman and a great is larger in ^a gevyng than othre. Salo. A whyt kerchyf becom[e]th wele a womans hede. Mar. It standyth wryten, that the DIALOGUE OF SALOMON AND MARCOLPHUS. 7 furre is not all lyke the slevys, and undre a whyte cloth often are hyd mothys. Sal. He that sowyth wyckydnesse, shal repe evyll. Mar. He that sowyth chaf shal porely mowe. Salo. Out of the mouth or a holy man shal come good lernyng and wysedom. Mar. The asse behovyth to be allweye where he fedyth for ther it growyth, where he etyth oon gres, there growe. xl. agen ; where he dungyth, there it fattyth ; where he pyssyth there makyth he wete ; and where he wallowyth there brekyth he the strawe. Sal. Lete an othre preyse the. Mar. Yf I shulde myself dyspreyse, no man shall I please. Sal. Thou shalt ete moche ony. Mar. That beys dryve lykke faste theyre fyngres. Sal. In an evyll wylled herte the spyryt of wysedome shall not entre. Mar. As ye smyte wyth an axe in an hard tre, beware that the chippes falle not in youre ye. Sal. It is hard to spurne agenst the sharp prykyl. Mar. The ox that drawyth bacwarde shal be twyse prycked. Sal. Fede up youre children and from thayre you'the lerne thaym to do well. Mar. He that fedyth well is cowe etyth often of the mylke. Salo. All maner kyndes turne agen to theyre furste nature. Mar. A worne 46 tabyll cloth turnyth agen to his furste kynde. Sal. What the iuge knowyth of right and trouthe that spekyth he out. Mar. A bisshop that spekyth not is made a porter of a gate. Salo. Honoure is to be geuen to the maistre, and the rodde to be feryd. Mar. He that is wonte to anointe the iuges handes oftyn tymes he makyth his asse lene. Sal. Agenst a strong and myghty man thou shalt not fyghte, 5 DIALOGUE OF SALOMON AND MARCOLPHUS. ne stryve agenst the streme. Marc. The vultier takyth the skyn of stronge fowles and makyth thaym neked of theyr fethres. Salo. Lete us amende us in good that un- wythyngly we have mysdone. Mar. As a man wypyth his ars he doth nothing ellys. Sal. Wyl thou not disceyve any man wyth fayre words. Mar. By wyt he etyth that gretyth the ether. Salo. Wyth brawlyng people holde no companye. Marc. It is reson that he of the swyne ete that medlyth amonge te bren. Sal. There be many that kan have no shame. Mar. They lyve undre the men that are lyke to howndes. Sal. There are many that to theyr good doers do evyl for good. Marcolphus. He that gevyth bred to an othre manys hownde shall have no thanke. Salomon. It is no frende that dureyth not in frendeshyp. Mar. The dung of a calf stynkyth not longe. Sal. He sekyth many occasions that woll departe from his maister. Mar. A woman that woll not consente, seyth that she hath a skabbyd arse. Salomon. A kynges worde shulde be unchaungeable or stedfaste. Marcolfus. He is sone wery that plowyth wyth a wolf. 5a Salomon. The radissh rotys are good mete but they stynke in the Connsell. Mar. He that etyth Radyssh rotys coughyth above and undyr. Sal. It is lost that is spokyn afore people that undrestande not what they here. Mar. He lesyth his shafte that shetyth in the sande. Sal. He that stoppyth his erys from the crying of the pore people, oure lord god shall not here hym. Mar. He that wepyth afore a iuge lefyth his terys. Sal. Ryse up DIALOGUE OF SALOMON AND MARCOLPHUS. g thou northren wynde and come forth thou southren wynde and blowe through my gardeyne and the wele smellyng herbys shall grovve and multiplie. Marc. Whann the northren wyndes blowe than ben the high howses in great trouble and daunger. Salo. The deth nor povertye wyll not be hyd. Mar. A man that is brostyn and hyde it they growe the more. Sal. As thou syttyst at a Riche- mans table beholde diligently what comyth afore the. Mar. Alle metys that is ordeyned for the body muste through the bely, and it goth in the stomak. Salo. Whan thou syttyst at the tabyll beware that thou taste not furst. Mar. He that syttyth in the hyghest sete, he holdyth the uppermost place. Sal. As the stronge the weyke wynneth, he takyth all that he hath. Mar. The catte seeth wele whoos berde she lycke shall. Salo. That [t]he wycked feryth that fallyth hym often. Mar. He 56 that doth evyll andhopyth good, is disceyvydinthaymbothe. Sal. For the colde the slouthfull wolde not go to plough, he beggyd his brede : and no man wolde hym geve. Mar. A nakyd ars no man kan robbe or dispoyle. Salo. Studye makyth a maystre wele wylled. Mar. Thandys that are usyd in the fyre, fere not the ketyll. Sal. Brawlers and janglers are to be kaste out of alle good companye. Mar. An angry housewyf, the smoke, the ratte and a broken plater, art often tymes unprofitable in an howse. Sal. For goddys love men are bownden to love othre. Marc. If thou love hym that lovyth not the thou lesyththyn loue. Salo. Saye not to thy frende come to morowe I shal geve 10 DIALOGUE OF SALOMON AND MARCOLPHUS. the, that thou maiste forthwyth geve hym. Mar. He sayth an othre tyme he shall doo it that hath not wher- vvyth redy for to do it with alle. Sal. He that is wyne dronken, holdyth nothing that he sayth. Marcolphus. An opynarse hath no lord. Salo. Many coveyte to have rychesse that with povertye are holden undre. Marcol. Ete that ye have, an se what shall remaigne. Salomon. There are many that susteyne hungyr, and yet fede they theyre wyves. Mar. The pore had ne breed and yet he bought an hownde. Sal. The fole answeryth aftyr hys folisshnes, for that he shulde not be knowyn wyse. Mar. What the stone heryth, that shall t[h]e oke answere. Sal. Wrathe hath no mercy and trefore he that angrely 6a spekyth beyth evyle or shrewdly. Mar. Saye not in thyn angre to thy frende no evyl, lest thou forthynke it aftre- ward. Sal. The mouthe of an ennemye kan saye no good, ne hys lyppys shall sownde no trouthe. Mar. He that lovyth me not doth not diffame me. Salo. Slepe as ye have nede. Ma. He that leyth hym downe to slepe and kan not, is not at his hertys ease. Sal. We haue well fyllyd oure beliys lete us thanke god. Mar. As the owsell whystelyth so answeryth the thrusshe, the hungery and the fulle synge not oon songe. Sal. Lete us ete and drinke we shall alle deye. Marc. The hungery dyeth as wele as the full fedd. Sar . As a man playeth upon an harpe he kan not wele indicte. Mar. So whan the hownde shytyth he berkyth noth. Sal. The wretclryd wombe is full go we now to bedde. Marcol. He turnyth and walowyth and DIALOGUE OF SALOMON AND MARCOLPHUS. II slepyth evyl that hath not for to ete. Salo. Dyspyse thou not a lytyll gifte that is geven the of a trewe frende. Mar. That a geldyd man hath that gevyth he to his neigborwes. Salo. Go thou not wyth the evyll man or the brawelyng, lest thou suffre evyll for hym or peryle. Marcolphus. A dede bee makyth no hony. Salo. If thou make frendeship with a false and evylwylled man, it shal hyndre the more than proffyte. Marcolphus. What the wolf doth that pleasyth the wolfesse. Salomon. He that answeryth afore 66 he is demaundyd shewyth hym self a fole. Mar. Whan a man tredyth drawe to you yqure fete. Sal. Evrything chesyth his lyke. Mar. Where a skabbyd horse is he sekyth his lyke and eyther of thaym gnappyth othre. Salo. A mercyfull man doth wele to his sowle. Mar. He dy- spyseth a great gifte that knowyth not hym self. Sal. He that skapyth te wolf metyth the lyon. Marcolfus. From evyll into worse as the cooke to a bakere. Sal. Ware that no man do the non evyll, if he do, do it not agen. Mar. The stylle standyng watyr and the man that spekyth but lytyll beleve thaym not. Salo. We may not alle be lyke. Mar. It standeth wryten in a boke, he that hath no horse muste go on fote. Salo. A chylde of an hundred yere is cursyd. Mar. It is to late an olde hounde in a bande to lede. Sal. He that hath shal be geuen, and shall flowe. Mar. Woo to that man that hath frendes and no breed. Salomon. Whoo to that man that hath a dowble herte and in bothe weyes wyll wandre. Mar. He that woll two weyes go muste eythre his ars or his breche tere. 12 DIALOGUE OF SALOMON AND MARCOLPHUS. Salomon. Of habundaunce of therte the mouth spekyst. Mar. Out of a full wombe thars trompyth. Salo. Two oxen in one yocke drawen lyke. Mar. Two veynes go lyke to oon ars. Sal. A fayre woman is to be lovyd of hire husbande. Mar. In the necke is she whyte as a dove, and in the ars blacke and derke lyke a molle. Salo. Out of the generacion of inda is my moost kyndrede, the lord of ja my fadre hath made gouernoure ovyr his people. Mar. I knowe wele a tabyl cloth, and of what werke it is made. Salomon. Nede makyth a right wyse man to do evyll. Mar. The wolf that is takyn and set fast eythre he byyteth or shytyth. Sal. Were it so that god alle the world undre my power had set, it shulde suffyse me. Marc. Men kan not geve the katte so moche but that she woll hyr tayle wagge. Sal. He that late comyth to dyner, his parte is leest in the mete. Mar. The glouton kan not se or renne alaboute. Salo. Though it be so that thy wif be sowre ; fere hir not. Mar. The shepherde that wakyth well, ther shall the wolf no wolle shyte. Sal. It becometh no foles to speke or to brynge forth any wyse reason. Mar. It be- comyth not a dogge to bere a sadyll. Salo. Whyles the children are lytyll, reighte theyre lymmes and maners. Marc. He that kyssyth the lambe lovyth the shepe. Salo. Alle reyght pathys goon to wardes oon weye. Marc. So done alle the veynes renne towardes the ars. Salo. Of a good man cometh a good wyf. Marcolf. Of a good mele comyth a great torde that men wyth theyre fete trede. So muste men also alle the bestyall wynes trede undre fote. DIALOGUE OF SALOMON AND MARCOLPHUS. 13 Salo. A fayre wyf becomyth well by hir husband. Mar. A pot full wyth wyne becom[e]th well by the thrusty. Salo. 76 Wei becomyth a fayre sworde by my syde. Mar. Wei becom[e]th my hegge a great hepe of stonys. Sal. The gretter that ye be the more meke shulde ye be in alle thyngys. Mar. He rydyth well that ridyth wyth his felawes. Sal. The wyse chylde gladyth the fadyr, and the folyssh childe is a sorwe to the modyr. Mar. They synge not al oon songe the glad and the sory. Salo. He that sowyth wyth skaerstye repyth skaersly. Mar. The more it fryseth the more it byndeth. Sal. Do alle thynges by counsell and thou shalt not aftre forthinke it. Mar. He is seke ynough that the sekenesse drawyth or folowyth. Sal. Alle thinges have theyre seasons and tyme. Mar. Now daye to morwe daye, sayde the oxe that the hare chacyd. Sa. I am wery of spekyng, lete us therefore reste. Mar. Therfore shall not y leue my clapping. Sa. I may no more. Mar. If ye maye no more yelde youre self ovyrcomen, and geve me that ye have promysed. Wyth that spake to marcolf Hanany as the sone of joiade, and zabus the kinges frende, and adonias the sone of abde whiche hadden the charge and gouernaunce ovyr the ky[n]ges tribute, and sayde : Thou shalt not herefore be the thyrdde in the kingedome of our soueraigne lord ; Men shall rather put bothe thyn worst yen out of thy moost vyle hede: for it becomyth the bettyr to lye amonge berys, than to be exalted to any dignyte or honour. Than marcolphus sayde wherfor hath the king than promysed ? 14 DIALOGUE OF SALOMON AND MARCOLPHUS. Than sayde the kinges xij. prouostes that is to wyte 8a Neuthur, Benadachar, Benesya, Bena, Benanides, Bantha- bar, Athurady, Bominia, Josephus, Semes, and Samer. Wherto com[e]th this fole oure soveraign lorde althus to trouble and mocke ? Why dryue ye hym not out wyth stavys of his syghte ? Tho sayde Salomon, not so, but geue hym wele to ete and drinke, and lete hym than goo in pease. So spak marcolphus goyng his weye to the king ; I suffre ynough what that ye haue sayde. I shall alweyes saye There is no king were no lawe is. Onys upon a tyme the king rode an huntyng wyth his hunterys and howndes, and fortunyd hym to come by the house of marcolf: And turnyd hymself thidrewardes wyth his horse and demaunded wyth his hede inclyned undre the dorre bowe, who was wythin. Marcolf answeryd to the king, wythin is an hool man and an half, and an horse hede, and the more that they ascende the more they downe i'alle. To that spak Salomon, what menyst thou therwith- all ? Tho answeryd marcolphus, the hole man is myself syttyng wythin ; ye are the half man syttyng wythoute upon youre horse lokyng in wyth youre hede declyned. And the horse hede is the hede of youre horse that ye sytte on. Than Salomon demaunded of Marcolphus what they were that clymen up and fallyn downe. Marcol 8b answeryd and sayde: they are the benys boylyng in the pott. Salomon. Where is thy fadyr, thy modyr, thy sustyr, and thy brothyr ? Mar. My fadyr is in the felde and makyth of oon harme two. My modyr is goon and DIALOGUE OF SALOMON AND MARCOLPHUS. 15 dooth to hir neighborwe that she nevyr more shall do : my brothyr sytting wythoute the house sleyth alle that he fyndeth. My sustyr syttyth in hire chambre and bewepyth that aforetyme she laughyd. Salomon. What betokenth they ? Mar. Myfadyris in the feldeand puttyth or settyth thornys in a foot path and comyng men they make an othre path therby and so he makyth of oon harme two. My modyr is goon and closyth the yes of hir neyghborwe deying, the whiche she shall nevyr more do. My brothyr sytting withoute the house in the sonne and lowsyth, and alle that he fyndeth he sleyth. My sustyr the laste yere lovyd a yonge man and wyth kyssyng, laugh- ing, tastyng, japyng and playing, she was getyn wyth chylde whereof she now travayllyth, and that now she bewepyth sore. Salomon. How comyth to the alle this wysdo'me and subtyltye ? Marcolfus. In the tyme of king dauid youre fadyr there was a yonge man his phisician, and as he onys had takyn a vulture for to occupye in his medicins, and had takyn therof that was to hym expedyent, so toke youre modyr Barsebea the herte and leyde it upon ga sl cruste of breed and rostyd it upon the fayre and gave you the herte to ete, and I thanne beyng in the kechin, she kast at my hede the cruste through moysted wyth therte of the vulture : and that ete I and therof I suppose is comen to me my subtiltie lyke as to you is comen by etyng of therte wysedom. Salomon. As verely God helpe the, in gabaa god appieryd to me and fulfylled me wyth sapience. Marcolphus. He is holdyn wyse that reputyth hym self a l6 DIALOGUE OF SALOMON AND MARCOLPHUS. fole. Sa. Haste thou not herde what rychesse god hath gevyn me aboven that wysedome. Mar. I have herde it and I knowe well that where god woll there reynyth it. To that sayd Salomon all laughyngly : my folkys wayte upon me withoute I may no lengyr wyth the talke, but saye to thy modyr that she sende me of hir beste cowe a pot full of mylke and that the pot of the same cowe be coveryd, and bringe thou it to me. Marcolphus. It shal be done. King Salomon wyth his companye rydyng towardys ierusalem was honourably receyvyd, as a riche and moost puyssant king. And whan floscemya marcolphus modyr was comyn home to hir house, he dede to hir the kinges message. Than she taking a pot full wyth mylke of hir cowe, and coveryd it wyth a liawne of the same mylke made, and sent it so forth to the king by hir sone. As marcolphus went ovyr the felde the wethir was warme of the sonne, sawe lying there a drye bakyn cowe torde : and for haste he unnethe 96 cowde set downe the pot to the erthe but that he had etyn the flawne, and toke up the cowe torde and therwyth covyrd the pot : and so covyrd presentyd it before the king. And he askyd why is the pot thus covyrd ? Marcolf. My lord have not ye commaunded that the milke shulde be covyrd of the same cowe. Salo. I commaunded not so to be done. Mar. Thus I undyrstode. Sal. It had ben bettyr coveryd wyth a flawne made wyth the mylke of the same cowe. Mar. So was it furste done but hungyr chaungyd wyt. Sal. How ? Marc. I wyste wele that ye had no DIALOGUE OF SALOMON AND MARCOLPHUS. 1 7 nede of mete, and I havyng great hungyr ete the flawne wyth mylke anoynted and for that wyth wyt chungyd, the pot I have thus coveryd wyth a covve torde. Sal. Now leve we all this : and yf that thou thys nyght wake not aswele as I, thou mayste haue no truste to morne of thy hede. Salomon and marcolph consentyd bothe, and wythin a lytyll whyle aftyr marcolph began to rowte. Salo. sayde marcolf thou slepyst. Marcolph answeryd Lord I do not, I thinke. Salomon. What thinkyst thou. Marcolf. I thinke that there are as many joyntys in the tayle of an hare., as in hire chyne. Salomon. If thou prove not that to morne thou arte worthy to deye. Salomon beyng stylle, began marcolph to slepe. Agen and sayde to hym, thou slepyst. And he answeryd I do not, for I thynke. Salomon. What thynkest thou. Marcolphus. io