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The Fire Of Love by Richard Rolle


Chapter I

Note xliv., p.135 -- This throws an interesting sidelight upon the difficulties with which hermits who were not ordained had to contend; often having to walk long distances to hear mass on holy days and days of obligation.

Chapter III

Note xivii., p.140 -- There is some corruption here. L. Ita enim stabiliti sunt, quod nullo clamore vel tumultu aut quacumque alia re distrahi poterunt ab oracione vel cogitacione, set tantum a canore per talia diuelli. Istud namque duice canticum spirituale quidem et speciale valde quia specialissimis datum'; and C. reads: pai truly ar so stabyld put with no cry or noys ar any odyr pinge fro prayer may be distracte or poyght but onely for sweit gostly songe truly & full speciall it is giffyn.' The E.E.T.S. is here misleading, because the words fro songe so that the passage reads thus: pai truly ar so stabyld pat with no cry or noys or any odyr pinge fro prayer may be distracte, or poyght, bot onely fro songe. For sweit gostly songe truly and full speciall it is giffyn.' The omission in C. probably arose from the repetition of the word songe.'

Chapter VI

Note liv., p.153 -- There is evidently some corruption in the heading to this chapter. L. reads: De diuersis electorum donis et quomodo sancti profecerunt ad amorem orando, mecitando, diligendo, aduersa sustinendo et uicia odiendo; et quot amor ex deo procedit, et eius memoria amanti est necessaria, nec amans cadit temptacionibus carnalibus ut aliqui imperfecti, nec leditur fomite licet ducit.' And C. Of dyuers giftys of godis chosyn and how sayntis cum to lufe in praying pinkynge lufynge aduersite sofyrand vissittand. And pat lufe cumys of god & pat his lufe is necessary. And at trew lufars fallis not be fleschly temptacions als odyr inparfite nor with dreggis ot synne is hurtt pof all pai laste.' I have emended vissittand to hating vice' and at to that,' but have otherwise left C. unaltered. Misyn always translates formes as dregs but Rolle's idea here seems to be rather that of a spark which is easily rekindled. A more exact translation would be: nor is injured by the spark of sin of carnal temptation although it attracts.'

Chapter VIII

Note lviii, p.167 -- I give the Latin of this passage for the sake of the antitheses, which cannot be so well expressed in English. L. Habet enim mundus mendax, delicias miseriarum, diuicias vanitatum, blandimenta vulnerancia, delectamenta pestifere, felicitatem falsam, voluptatem insanam, dileccionem amentem, odibilem tenebroasam, in inicio meridiem, in fine noctem eternam; et sal insulsum, saporem insipidum, decorem deformem, amiciciam horribilem, matutinum mulcens, vesperum pungens mel amaricans, fructum necantem. Habet et gementem gemmam et laudem ludibrium, lilium liuorem, cantum clangorem, speciem putredinem, discordem concordiam, niuem ingredinem, solacium desolatorium, inopiam regnum.' This is a curious anticipation of Lily and the later Euphusts.

Chapter X

Note lxv., pl 178 -- An omission in C. L. et ab amoris tanti memoria, nec ad momentum euagere permittit ligat mentem amantis vt et ad vanam non defluat et in amatum iugiter tendat.'

Note lxvii., p.179 -- L. Cum hoc quippe abundans eris internis, et delicias eterni amoris experieris in certitudine et quasi in sciencia quod amator es eterni regis.'

Chapter XI

Note lxx., p.185 -- A difficult passage. C. So no meruayle pe ioy of pis warlds semys to pame pat right behaldis & solas of synly bonde ilk odyr filoynge in onastate neuer abydes bot passis to it cum to noght'.

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