SHORTER POEMS: FOOTNOTES
1 The meek maiden marvelled at this message
2 Who exalts the lowly and lowers (those of) high (rank)
3 Then [he] broke into the chamber, brought home the lady fair
4 In return for your capering you should walk crippled and fearful
5 As nonsense widely gathered, foolish not good
6 As for your medicine, by measure I have weighed its value
7 With sweet dregs of wine and sorrel, the juice of the sage
8 This prescription is very expensive and excellent in part
9 Seven sobs of a seal, the blast of a whale
10 Who can [sing] placebo (I will please), and not half a dirge. The sense is: "Who can flatter and not stumble." The line is undoubtedly corrupt.
11 For worldly gain thus proceeds when the wiser close their eyes
SHORTER POEMS: NOTES
The Annunciation
This poem exists only in the National Library of Scotland, Adv. MS 34.7.3 (the Gray Manuscript). The title is speculative. The poem was presumably written later than 1503, at least in the manuscript, based on evidence relating to the mention of the death of James Stewart. In the manuscript, the poem is attributed to Henryson.
1 Fox translates likand as "pleasing," in accordance with DOST (1981, p. 768). "Likened" in the sense of "compared" is also a good possibility, since the form may also function as the past participle of the verb "like" or "liken." See DOST, pp. 768-74. The line echoes Song of Songs 8:6.
2 quhome. Fox drops the final -e here and in syne (lines 11, 18, 70), thane (line 21), and Aarone (line 43).
suet is. The manuscript reading is suetis.
4 letis. This term is troublesome. Elliott makes a connection between this word and "tarry" or "linger." "Permits" or "accepts" are other possible explanations, as are "thinks" or "considers." This line perhaps alludes to I John 4:16 or Paul's paean to love in I Cor. 13.
12 The manuscript has decretis. This emendation was suggested by Smith, and its logic has persuaded all subsequent editors.
22 Smith glosses begild as "deprived" and suggests the sense of the line is "by God's grace in no way deprived of her chastity by fraud or mortal sin." Using the word in its more regular sense (as shown in the modern reflex) also works. In emphasizing Mary's chastity, the sense of the line would then be "by God's grace, not at all beguiled (into sin)." See DOST, p. 217.
23 chaumer is ambiguous and may equally well refer to Mary's womb.
24 cround is. The manuscript reading is croundis.
39-40 The allusion is to the burning bush (Exod. 3:2), commonly glossed as a figure for the Virgin Mary. Compare the Prologue to the Prioress' Tale (CT VII. 467-72).
43-44 wand of Aarone. See Num. 17:8, where Aaron's dry rod blooms. The event is regularly glossed as a prefiguration of Mary (n.b. pun on virga [twig] / virgo [virgin]). The Biblia Pauperum shows Aaron's rod blooming in the central position of the menorah as a companion/commentary on the left of the Annunciation (Plate A). See Biblia Pauperum: The Bible of the Poor: a facsimile edition of the British Library Blockbook C.9.d.2, ed. Albert Labriola (Pttsburgh: Duquesne University Press, 1990).
45-46 flesch all donk. In Judges 6:37 God showed Gideon as a sign of earnest a wet fleece in a dry desert. Commentators commonly gloss the sign as a figure of Mary. the pregnant virgin in a spiritually dessicated land. The Biblia Pauperum places Gideon and the wet fleece on the side of the Annunciation opposite to Aaron's blooming rod (Plate A).
51 dreid. Smith reads as deid; however, the Gray Manuscript reads dreid.
57 The word bacis is another puzzle, and my gloss is speculative. Smith suggests the word should be glossed as "kisses" or "embraces." Fox speculates the word could mean "moisten," but etymological sources provide no help. My gloss is based on the possibility that the word is a variant of "Bak" meaning to "back up, support, assist" (DOST, p. 169). This gloss keeps the sense, particularly given the objective form of the pronoun which immediately precedes this word.
68 Termigant has the general meaning of "fierce devil."
The Abbey Walk
The textual history of this poem is complicated. The title was provided by Lord Hailes in Ancient Scottish Poems (1770). The poem is attributed to Henryson in the Bannatyne Manuscript, the source of this text. Because one version exists in the Bannatyne draft and another in the Bannatyne Manuscript proper, the two versions will be distinguished here. The third major text exists in the Maitland Folio.
6 saw. Maitland Folio: fand.
15 Maitland Folio: Sen þir but dout þou man assay.
18 Thobe is the Middle Scots form of Tobias, who, in his elder days, was blind. See Tobit. 2:11-14.
23 in patience is from the version in the draft form of the manuscript. Bannatyne: rycht patiently.
25 Maitland Folio: For thocht þow be hurt or halt.
29 thy lord. Maitland Folio: <é>þi god.
30-32 Compare Chaucer's "Truth: Balade de Bon Conseyl," especially lines 10-14, 19.
32 The tag line is not completely given in the Bannatyne version which states Obet etc. This line is taken from the draft version. The same emendation has been made to lines 40 and 48.
43 Bannatyne reads bot instead of throw. Maitland Folio: Cowdis nowdir throw fortoun nor chance.
47 Maitland Folio: Thairfoir quhone evir ye till him bown.
53 that deit on tre. Fox (1981) follows the Maitland Folio reading of that on the tre.
54 In line 54, Fox (1981) uses gustit from the Maitland Folio version of the poem. Both Bannatyne and the Bannatyne draft read taistit the. However, taistit also solves the metric problem.
The Bludy Serk
This poem is attributed to Henryson in the Bannatyne Manuscript, which is the basis for this text. On the origins of the story Fox notes:
The story of a lover-knight (Christ) who fights a battle in which he frees his lady (man's soul) but then dies of his wounds is extremely widespread. [Rosemary] Woolf says that there is "only one well-known preaching book which does not include the exemplum" ["The Theme of Christ the Lover-Knight in Medieval English Literature," RES n.s. 13 (1962), 14]. There are many forms of the tale: sometimes the lady is seduced by an evil man; sometimes the Christ-King asks in vain for the lady's love before the battle, or makes conditions; sometimes the lady is unkind and must be pleaded with after the battle. I have not found any single version which is a satisfactory 'source' for this poem. The version in the Gesta Romanorum, which G. G. Smith suggested as a source, does have some of the elements of the version in the poem. The lady's father is mentioned and later explained as a pater celestis, a detail which is not usually included, and in one of the English versions of the Gesta it is a blody serke that the maiden hangs up. But in the Gesta version the maiden is seduced by a dux tyrannus, not stolen by a giant, while there is no mention of a prison or of the princely rank of the knight, two details which can be found in other versions. It seems likely that the poem is simply a free variation on a tale known in many forms (1981, p. 438).
18 fowll gyane of ane. "An especially foul giant." Alternative readings are "a foul giant of a (time past)," and "a doltish giant." See DOST, pp. 76-77.
24 wane. Bannatyne: wame. The emendation of wame (belly) to wane (dwelling) is Fox's and maintains the rhyme. Fox (1981) suggests "a minim error," with waine as a probable source for the confusion. Wood keeps wame. Both readings make sense.
28 fyve quarteris. Five-fourths of an ell; Fox estimates "about 46 inches" (1981, p. 440).
35 gif of her a sicht. Fox (1981) suggests "let anyone look at her." But the sense might well be "have pity on her," with sicht being glossed as "sigh."
73 de. Bannatyne places the word de not directly following I but rather at the start of the next line. Line 74 then reads De, trestly. . . .
95 Bannatyne inserts with between day and nycht. Fox (1981) logically emends this to and.
96 Smith solves a grammatical dilemma here by emending With to And, which Fox (1981) follows. Mak could be a past participle, however, the sense being "with prayers made to him." The repetition of mak as the rhyme word in lines 92 and 96 is neither a sign of corruption nor doggerel, as Fox suggests, but is in keeping with high style as in Chaucer and French rhetoric.
103 Bannatyne inserts gyane between The and pit.
113, 119 deir. Another instance of verbal repetition for rhyme.
The Garmont of Gud Ladeis
This poem is attributed to Henryson in the Bannatyne Manuscript, from which the text is drawn. The clothing of oneself in virtue became a common literary trope, following the Biblical admonition.
13 A kirtill in Middle Scots refers to a garment similar to a modern slip.
26 A tepat or tippet was originally an article of ornamentation on the apex of a hood which was later worn around the shoulders like a modern muffler.
27 A patelet is an article made of satin or velvet typically worn around the neck and upper part of the chest.
32 hyd hir. Fox's emendation (1981); Bannatyne: gyd. Wood reads gyd (guide) which makes a kind of sense - fingers need guidance - but not by gloves.
39 Smith suggests the sense of this line is "whether gaily or quietly dressed."
Against Hasty Credence
In the Bannatyne Manuscript, the source for this edition, the poem is attributed to Henryson. Themes against gossip, flattery, and nïive gullibility are common in Henryson.
5 I se. Maitland Folio: and se.
12 The line is garbled in the Bannatyne Manuscript. The Maitland Folio weill avow it is a good substitution for the Bannatyne abyd at it he. Bannatyne also contains a writeover.
17 Stanzas three and four are transposed in the Maitland Folio.
18 Bannatyne: The fals. The reading of fals alone is attested in the Maitland Folio.
23 This line is proverbial, and its sense is "no matter how good it sounds, it is not logical."
27 with thair serwandis wreith. Maitland Folio: with freyndes and nychtbours wraithe.
28 baneist. Maitland Folio: troublit.
45 that hes joy or desyre. Maitland Folio: with mynd þat dois.
46 thair eirris is from the Maitland Folio. Bannatyne: his eir.
49 Maitland Folio: To heir bakbyttaris, traist weill, it is na bourd.
50 Fox (1981) emends Bannatyne's excommunicat to planlie curst from the Maitland Folio. His argument is that the word is not recorded in Middle Scots as a verb or a past participial adjective before the sixteenth century. Given Henryson's broad learning, I find this usage acceptable in the poem. Moreover, it is reinforced by the fact that it seems to reflect earlier Scottish religious rites rather than later Protestantism.
The Praise of Age
The poem is attributed to Henryson in the Bannantyne manuscript. I have followed Wood and Fox in basically reprinting the Chepman and Myllar text.
3 and is from Bannatyne. Chepman and Myllar: et.
6 for my wis means approximately "as to my own desire."
7 and is from Chepman and Myllar. Bannatyne: et.
10 Chepman and Myllar: oursel with syt and other synnis mo.
11 is all tynt. Chepman and Myllar: is tynt.
12 Chepman and Myllar: and wrachitness his turnyt all fra weill to wo. Bannatyne: Wretchitnes hes wrocht all weill to wo.
18 sik. Chepman and Myllar: grit.
19 full smal. Bannatyne draft: speciall.
19-20 Chepman and Myllar: can nane gane stand the ragyne of his blud, / na yit be stabil one til he agit be
31 glore. Chepman and Myllar: joy.
Ane Prayer for the Pest
This poem exists in two versions: one in the Bannatyne draft and the other in the Bannatyne Manuscript proper. The attribution to Henryson in the Bannatyne Manuscript is obviously in a later hand. The reference here is undoubtedly to bubonic plague, which apparently came to Scotland in the middle of the fourteenth century, with sporadic outbursts for the next two hundred years.
3 sal be is is from the Bannatyne draft. Bannatyne: evir sal be.
29 pungetyfe meaning "irritating," "stinging," or "sharp" is first attested here.
32 fra this perrelus pestilens is from the Bannatyne draft. Bannatyne: etc, though giving the entire line in line 40.
53 Bannatyne reads bot dreid instead of be deid from the draft, but the text is garbled in the manuscript proper. See Fox (1981), p. 455.
64 Bannatyne draft reads Finis here, after which the Supplication follows as in Bannatyne.
65-88 These lines show Henryson at his most aureate. He engages in techniques widely used by Dunbar. Part of the interest is in the unusual word choice, involving Latin neologisms, but part is also in the internal rhyme. For maximum effect, students should attempt to read the passages out loud.
68 For is from the Bannatyne draft. Bannatyne: O.
71 for to arrace is from the Bannatyne draft. Bannatyne: and ws imbrace. Fox (1981) prefers the draft use of For instead of Send as the first word in the line. However, by end-stopping line 70, the line makes perfect sense with Send.
76 and thame begyle. Bannatyne draft: falsly and begyle. This is Fox's emendation (1981).
80 that Thow sa deir hes bocht is from the Bannatyne draft. Bannatyne: etc.
81-82 Fox (1981) end stops line 81, and muses on the meaning of Sen in the context of the first line. I speculate that line 81 was not end-stopped and that justice mon correct is an interruptive element. This allows Sen to be interpreted as "Then" with the meaning "as for." The sense of the lines would be "as for our sins, which justice must correct, oh king most high, now pacify thy anger."
84 dislug is from the Bannatyne draft. Bannatyne: deluge.
dreid. Bannatyne draft: steid.
86 For we is from the Bannatyne draft. Bannatyne: We ws.
forthocht. The critical question here involves whether forthocht is a verb or an adjective. I have followed Smith in interpreting it as an adjective. However, as Fox (1981) observes, neither alternative is terribly attractive. This gloss is traditional but if the word is used in the sense of "anticipated" or "premeditated" (DOST, p. 524), the line may actually mean "For we repent all time misspent (in the past and) anticipated." However, I have used the DOST sense of "repented" or "remembered with regret." The latter avoids repetition in the line.
The Ressoning betuix Aige and Yowth
Texts exist in the Bannatyne draft, the Bannatyne Manuscript, the Makculloch Manuscript, and the Maitland Folio. The basic text used here is from the Bannatyne draft, but all subtitles are from the Bannatyne Manuscript text. This poem might be profitably compared with the debate of Youth, Middle Elde, and Elde in The Parlement of the Three Ages.
5 Movand. Makculloch: musand, a tempting reading.
7 that sueitly. Bannatyne: richt sweitly. Maitland Folio: suttellie, which Fox (1981) follows.
9 me is from Bannatyne. Bannatyne draft: ws.
10 I . . . a. Bannatyne: And . . . ane.
11 lene. Bannatyne: clene. Makculloch, Maitland Folio, and Bannatyne draft: leyn.
13 and1 is from all manuscripts but Bannatyne which reads richt.
ony. Makculloch: ane.
15 les. Bannatyne: lyis.
16 fellone. Makculloch and Maitland Folio: ferly.
18 misdum is from the Makculloch Manuscript. Bannatyne draft: makdome. Fox (1981) emends this word to the more common form, misdome.
21 The sense is "no one can challenge me."
22 half wirth a prene. Makculloch and Maitland Folio: wirth half a prene. Bannatyne: of wirth a prene.
25-32 In the Bannatyne draft these lines are transposed with lines 33-40.
28 bayth frak, forsy, and is from the Maitland Folio. Bannatyne draft: als fors and.
30 that day is ordrawyne is from Makculloch. Bannatyne draft: thai dayis ourdrevin is. Fox (1981) emends this to read that day is ourdrevin.
31 laythly is attested in both Makculloch and the Maitland Folio. Bannatyne draft: laikly.
32 fadis fellone sone is from the Bannatyne Manuscript. Bannatyne draft: etc. The same expansion has been made in lines 48 and 64.
33 this yungman yit is from the Makculloch and Maitland Folio. Bannatyne: yit this yungman. Bannatyne draft: yit this yungman yit.
33-40 The sense of the text requires (and other witnesses show) that the order must be changed as in this text.
37 mowis is from Makculloch. Bannatyne draft: mowthis, which could make sense but seems less appropriate in the context.
38 secreitnes. Bannatyne: secreit place. Maitland Folio: sacreit wyse.
we is omitted in the Bannatyne draft but attested in all other witnesses.
39 And so with birdis blyhtlie my baillis beit. A reader who perceives double entendre in the last two words has good reason for suspicion.
40 in to thi flowris grene is from the Makculloch. Bannatyne draft: etc. The same expansion has been made in line 56.
41 austryne man. Maitland Folio: ancient man.
gaif is from the Maitland Folio. Bannatyne draft: greif.
43 And. Bannatyne: sa it also.
44 Maitland Folio: Quhen pane sall the depryve for paramour.
46 move. Bannatyne: wendin. Maitland Folio: mynnis, which Fox (1981) follows.
51 Maitland Folio: My self is sauf fra seikness and fra sair.
52 in dew. Maitland Folio: ar dowbill in.
53 is. Omitted in Maitland Folio.
55 The Bannatyne draft reads no ressoun. no is omitted based on the reading of the Maitland Folio.
57 bevir hair. "Trembling greybeard" is Fox's gloss (1981, p. 464). The meaning of bevir is uncertain.
62 heill. Bannatyne: helth.
63 wane is from Maitland Folio. Bannatyne: vaneis.
65 galyart grutchit and is from the Maitland Folio. Bannatyne draft: gowand grathit.
and began to greif. Bannatyne: with sic grit greif.
66 Bannatyne reads he on his wayis wrethly went but wene. Maitland Folio: And on full sone he went his wayis but wein.
67 This is from the Bannatyne Manuscript. Bannatyne draft: Thus. Bannatyne: lene awld man luche not.
68 I is omitted in the Bannatyne draft but attested in the Bannatyne Manuscript.
69 quhen is omitted in the Bannatyne draft but attested in the Bannatyne Manuscript. Maitland Folio: That takkin suthelie, fra that I had sein.
70 trevist is from the Maitland Folio. Bannatyne draft: tremefit. Bannatyne: triumphit.
The Ressoning betuix Deth and Man
In the Bannatyne Manuscript, this poem is ascribed to Henryson, though not in the Bannatyne draft, which also lacks the title. Fox says, "There is little to choose from between the two versions" (1981, p. 467) and follows the draft. Wood follows Bannatyne, as do I. In the draft, the speakers are called "Mors" and "Homo" instead of "Deth" and "Man." In many ways, this poem is a typical debate couched around the memento mori theme.
Bannatyne draft separates stanzas with the Latin terms Mors and Homo.
5 roall stait. Bannatyne draft: ryell estait.
7 Bannatyne draft omits and.
12 Bannatyne draft: I trest trewly of that that thow sall le.
15 Bannatyne draft: so wicht so stark.
16 Bot. Bannatyne draft: Nor.
17 at me. Omitted in Bannatyne. Emendation from Bannatyne draft, for reasons of meter.
26 Bannatyne draft omits with.
30 Fox (1981) uses the version from the Bannatyne Manuscript for this line, in which ay is placed directly after Trestand. He notes that ay had been written and then crossed out in the same position in the Bannatyne draft. The fact that it was added in the position reflected in this text indicates some care to transmit this version of the line.
37 thy self. Bannatyne draft: for the.
38 Bannatyne draft omits and and for and is metrically superior.
40 Thocht thow wer paip, empriour, and king al thre. Perhaps with a distant echo of the refrain of Chaucer's poem "Gentilesse": "Al were he mytre, croune, or diademe."
44 hummilly is from the Bannatyne draft. Bannatyne gives humly, which leaves the line a syllable short.
45 Beseikand. Bannatyne gives Beseiking.
Robene and Makyne
The poem is attributed to Henryson in the Bannatytne Manuscript. This poem is apparently an example of the Pastourelle. A great deal of critical debate has centered around how this poem fits in the tradition of medieval and early Renaissance love poetry. Robin and Makyne, or Malyne (see Chaucer's Reeve's Tale), or Matilda, are names often given to pastoral lovers. Fox notes that Malkyne is a term used for the female pudendum (1981, p. 471).
5 The sense of lowd and still is "in every possible way."
7 "My woe in secret unless you assuage." Fox (1981) points out that dern has a sexual connotation.
8 dreid. In love matters the word suggests "fear of denial," "anxiety," and "danger" as well as "awe" and "reverence."
11 wid. Fox (1981) notes that the spelling obscures the rhyme, but is used elsewhere in Bannatyne. The romance rhyme tag "under the wood" which does not rhyme perhaps shows some wit.
21 Fox (1981) translates denger as "disdain." That sense fits the context, but "denger" means more specifically the control of one lover over another, sometimes resulting in haughtiness and disdain. This sense of control is also the first meaning cited for "danger" in DOST (p. 9). Lovers were indeed expected to be fearless of all physical danger as well, as illustrated in the Romance of the Rose, where Daunger repeatedly frustrates the lover.
84 The sense here is "without fickleness or infidelity."
120 The sense of this line is "goodbye, for we met as separate individuals and leave each other as such."
Sum Practysis of Medecyne
This is one of Henryson's most puzzling poems. It contains an interesting mixture of pharmaceutical terminology and bawdry. At least in some passages, Henryson shows himself at his most colloquial and, simultaneously, his most complex. The poem derives from a tradition of medical burlesques. It is basically, like "My Last Duchess," a dramatic monologue, assuming the presence of another person. It shares characteristics of the flyting poems (feisty debates, of which the best examples are Dunbar's) in that the speaker is obviously antagonistic to his imaginary companion. Even though the poem is attributed to Henryson in the Bannatyne Manuscript, its differences in tone, style, and structure may lead one to question its authorship. It was first printed in 1865 by Laing. Fox suggests that the thirteen-line stanza with a wheel, which Henryson uses only here, apparently was "employed by Scots poets especially for humorous verse, grotesqueries, and flytings in the late fifteenth and sixteenth centuries" (1981, p. 416).
1 Guk guk is glossed by Fox (1981) and others as the cuckoo's cry. If it represents an example of onomatopoeia, in that sense, it may also mean "open wide." The latter sense is reinforced by the idea that the listener must "gape while you get it" in having the medicine administered. However, Smith's argument that Guk means "fool" and is an address to the imaginary listener is also a good possibility. For additional proof of Smith's argument see line 905 of the Fabillis for the adjectival form gukait. In addition, gape may also mean "seek" so that gape quhill ye get it would mean "seek until you find it (a cure?)." See line 1107 in the Fabillis for such usage. See also DOST, pp. 742-43. Or the sense of the line may address the gaping fool who, in his desire for remedy, is, so to speak, "cuckoo" or a "gawk." Fox interprets the manuscript hand of Bannatyne to read schir instead of ser.
2 gud laik in your hude basically means "you are an object of scorn" - further demonstration of the speaker's antagonism to the listener.
10 longis. Bannatyne: lougis. The sense of the idiom is "I was panting for fear."
18 If fell is translated as "accident" the sense of the line is "there is neither fever nor accident that exists in the world." See Fabillis, for similar constructions. lines 126 and 2442. In the second half of this line, the MS has in tyme gif I seid deleted.
21-23 These lines state "on your soul be it that you be certain of this prescription I send you with the reliable men (the pharmacists)." The sense is "be sure to give exact directions."
24 This line is another puzzle. Smith suggests it means "That cure all illnesses."
Dia culcakit. Fox (1981) glosses: "befouled buttock drug." The term "dia" in pharmacy usually stands for "made of" with the major ingredent following in the title.
27 cuk maid is obscure, but probably means "excrement." Thus, the entire line would be "Take excrement and gather the water pepper."
37 cow. Bannatyne: sow. Fox's emendation. Fox compares " 'kis þe cunt of ane kow' in The Flyting Montgomerie and Polwart (Montgomerie, Poems, p. 186, line 817)" (1981, p. 482). It's not altogether clear how one would mix such a kiss into the remedy. The genitalia of the sow are also mentioned in satire literature (though usually unkissed), so perhaps emendation is unnecessary.
Dia longum may mean merely "a long prescription." However, "long" and "longue" are also variant spellings of the modern word "lung" (see DOST pp. 846-47). It makes sense to include a prescription for the lungs, but the area treated in line 49 is much lower on the body. Whether "longum" might have a sexual meaning is at this point merely a subject for speculation.
45 The overall translation of this line is "with a sleeve full of algae that grow in the mud." This reading is based on Smith's suggestion. Fox (1981) speculates that the original text may have contained seif full "sieve full."
Dia glaconicon does not have an established meaning.
Dia custrum also has no known meaning. However, the term custroun means "knave" or "varlet" (DOST, p. 793). If this is a variant, the title would then be "knavish prescription," befitting the tone of the poem.
71 This line is truly ambiguous, based on the lack of attestations for oster poik. One sense that would fit Henryson's meaning and scatological tone would be "an ounce of an oyster poked at the nether part." Nonsensical as it is, this reading would fit the tone of the poem.
77 The translation of stok as "log" is Fox's (1981). However, Smith and Wood both argue for "winter cabbage."
86 "For it shall put them to flight, indeed, in a state of confusion." The phrase out of the fary may also suggest the remedy could kill the patient, since "the land of fary" is used to refer to the netherworld.
The Thre Deid Pollis
Authorship of this poem may be questionable. In the Bannatyne Manuscript it is ascribed to Patrick Johnston. Attribution to Henryson is found in the Maitland Folio Manuscript. The text here is primarily based on the Bannatyne Manuscript.
1 this mortall se. A conventional figure of instability and mortality. In the eighth age, when the New Jerusalem comes and time desists, the sea shall be no more (Apoc. 21:1).
2 the vaill. Maitland Folio: þe well and.
9 For suth. Maitland Folio: Off treuthe.
10 suffer deid. Maitland Folio: thole þe dethe.
14 MS repeats this line.
15 sair. Bannatyne: fair.
27 so is from the Maitland Folio. It is omitted in Bannatyne.
33 wofull. Maitland Folio: wilfull.
38 erdly. Maitland Folio: uþer.
45 expert is from the Maitland Folio. Bannatyne: excellent. The phrase science or in lare generally means all types of learning.
47 sowld be. Maitland Folio: still sould be.
48 Maitland Folio: And think rycht sure, as þus all heldis manly.
52 and is from the Maitland Folio. It is omitted in Bannatyne.
53 orisionis. This is clearly the word in the Maitland Folio. As Fox (1981) notes, the word in Bannatyne could be either oritionis or orisionis.
56 to rew and glorifÙ is from the Maitland Folio. Bannatyne: quhen he sall call and cry.
59 mercy cry and is from the Maitland Folio. Bannatyne: our sawlis to.
61 ring. Maitland Folio: Regnne. In Bannatyne the line reads that throwch his blude we may ay leif and ring.
The Want of Wyse Men
After a thorough review of the evidence, Fox concluded that this poem is not Henryson's. He contends "there seems no real evidence for assigning it to Henryson" (1981, p. cxvi). I agree that it is at best of questionable authorship. There is no attribution in Chepman and Myllar, but the text is collocated with Orpheus. In Bannatyne there is no attribution at all. Nonetheless, the poem is reproduced in previous editions and discussed in Henryson criticism, and it is included here for the sake of completeness. The basic text used here is that of the Chepman and Myllar print (1508). The metrics are quite irregular in Bannatyne, with many six-stress lines. I have included the Bannatyne readings in the notes.
1 mervellis is from Bannatyne. Chepman and Myllar: ferlyis.
2 clerk of connyng. Bannatyne: cunnand clerk of clergy.
3 upsyd doun is from Bannatyne. Chepman and Myllar: up so doun.
6 wit is worthin wrynkis. Bannatyne: wit is now wrochtin to wrinkis
7 Now sele is sorow. Bannatyne: No seill is sover now.
8 makis. Bannatyne: garris.
9 That tyme. Bannatyne: As bukis beiris witnes.
11 Bannatyne: Nou ellis we wat, forsuth, quhithir it turnis.
12 Bannatyne: The quhilk Octaviane, the man riche, coud hald. Octavian is Augustus Caesar who, according to Virgil, brought peace to all the earth, reestablishing the Golden Age and the reign of Saturn (Eclogue 4, see lines 6-9). This rule marks the peace at the time of Christ's nativity (Luke 2:1).
13 hertis. Bannatyne: mennis hertis.
14 reule. Bannatyne: gud rewll.
15 prudence, nobilitee. Bannatyne: nobilite, prudens now is.
17 his. Bannatyne: all his grit.
18 dyvine. Bannatyne: all thair devyne.
19 half. Bannatyne: to half.
20 pill. Bannatyne: peill full bair.
21 in, and thay. Bannatyne: in sone, quhen that they.
22 wyn. Bannatyne: wonyng.
23 sik is. Bannatyne: sa is now.
24 Sen. Bannatyne: That.
to sitt. Bannatyne: sit.
25-40 In the Bannatyne Manuscript these two stanzas are transposed.
25 Now. Bannatyne: Weir.
26 na. Bannatyne: and.
28 pore. Bannatyne: pure folkis.
33 Bannatyne: Lord, quhiddir ar exylit all noble corage.
34 and. Bannatyne: with kyndnes and.
35 Bannatyne: No thing is fundin now stable in no stagis.
36 wyth sad maturitee. Bannatyne: availis with moralitee.
37 Bannatyne: Peas is away, flemit is all proplexite.
38 policy. Bannatyne: wisdome.
39 Bannatyne: The worldis war may seyme weill callit to be.
41 Bannatyne: Quhare is the balme of Justice, evin equite.
42 Nouthir meryt is preisit. Bannatyne: No meryt is present.
43 ledis. Bannatyne: leidis now.
44 ox or. Bannatyne: one.
45 fraellar. Bannatyne: frewollar.
47 A fasse is something of no value. I have glossed the word as "knot," which is one of its translations in Modern Scots, for the reason that a knot is something that almost anyone can make.
Bannatyne: our governante nocht keipis gud rewll nor compass.
49-64 These stanzas appear only in Bannatyne. I have emended line 64 to complete the refrain with wise men makis fulis sit on binkis. Bannatyne: etc.
61 heble hable. A nonsense form very much like "helter skelter."
67 and honoure. Bannatyne: gudnes, and he honour.
69 Bannatyne: as thy evangell planely dois express.
70 thingis. Bannatyne: faltis.
71 Quhilk ar degradit. Bannatyne: as it is deformit.
72 Smith and Wood emend this line by adding men and fulis. Bannatyne's version of this line is a kind of benediction. That without fulis may wysemen sit on binkis.