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Anonymous. "Prologue to the Book of Histories." Global Medieval Sourcebook.Transcription by Paul Meyer .
Li prologue ou livre des estoires | Prologue to the Book of Histories
Source Information
Li prologue ou livre des estoires | Prologue to the Book of Histories
by Anonymous
Text Source:
Paris Bibliothèque Nationale Française MS 20125, ff. 1r-2v.
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- Transcription by Paul Meyer
- Translation by Mae Velloso-Lyons
- Encoded in TEI P5 XML by Mae Velloso-Lyons
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Published by The Global Medieval Sourcebook.
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Ci comence li prologue ou livre des estoires, et la porsivance. Here begins the prologue to the book of histories, and what follows.
Segnor, je ai oï retraire Lords, I have heard it said
C'on doit adès bien dire et faire That one must always speak and act well
Tant con on ou siecle demore For as long as one remains in the world.
Li hom ne vit c'une sole ore, A man lives but a single hour
5
Ainz trespasse et va a la fin, Before dying and going to his end. S'il a eü vrai cuer et fin, If he has had a true and pure heart,
Que s'uevre ait esté bone et fine; And his work has been good and pure,
A cel segnor qui tot afine
En a la desserte si grande
10
Com ses cuers le veut e demande; Car c'est li sires qui tot rent For the Lord returns everything
Quanc'on li fait si justement That one does for him so fairly
Que ja ne s'en devra nus plaindre. That one must never complain;
Por quoi ne se doit nus hom faindre For this reason, one must not make a pretence
15
De lui servir a son pooir: Of serving him to the best of one’s ability: Metre i doit on sens et voloir. One must put meaning and intention into it.
Qui si le fai sauve iert sa paine, Whoever acts thus will have his pains guaranteed
Quar qui por bon segnor si paine For whoever troubles himself for the good Lord
En la fin en a tel merite Has such reward for it at the end
20
Qui mout charement li profite, That it is greatly to his advantage; Et qui siert a mauvais segnor And whoever serves the lord badly
Il n'i a ni preu ni honor; Has neither profit nor honour.
De ce seit sa pensée certe, May he be certain of this:
Ja ne s'en tornera sanz perte. He will never get away without a loss.
25
Li mauvais sires, c'est deables The bad lord is the devil Qui point ne nos est profitables, Who is not useful to us at all
Car il het raison et mesure, Because he hates truth and self-restraint,
c
Critical note:
‘Raison’ can mean both what is true and what is just.
‘Mesure’ is an important virtue in medieval culture and can be variously translated as moderation, restraint, reason or good judgement.
Bonté, loiauté et droiture. Goodness, loyalty and justice.
c
Critical note:
‘Droiture’ means moral or legal rectitude as well as fairness or justice.
Mout a sergans, et nequedent He has many servants and yet
30
Qu'il le servent a son talent, If they serve him as he desires, E! las, dolent que feront ils? Alas! what will those miserable ones do?
Por lor luiers avront escil, Their prize will be exile,
Delor parmenable et misere. Eternal pain and misery;
Damedéu laissent, le vrai pere, They leave Lord God, the true father,
35
Si se tienent a l'enemi. And hold fast to the Enemy. S[e] il ont si mauvais ami If they are to have such a bad friend,
Meaus lor venist que né ne fussent, It would have been better for them that they hadn’t been born,
Car ne font pas ce qu'il deüssent. For they are not doing what they should.
Crestiein furent apelé They were called Christians
40
Quant il furent regeneré When they were reborn Ens en sains fons, si com il devrent In the holy font, doing as they ought to,
c
Critical note:
This is a reference to the Christian sacrament of baptism.
E l'uile et la cresme recevrent And received the oil and the chrism;
c
Critical note:
Chrism is a consecrated oil used in the administration of certain Catholic sacraments, including baptism.
La orent il a Deu covenent There they addressed a covenant to God
Qu'en lui creiroient fermement, That they would steadfastly believe in him
45
C'est qui'il adès le serviroient And that they would always serve him E ces comandamens feroient. And follow his commands.
Por Deu! segnor, s'il ne le font, By God, Lords, if they don’t do it,
Savés quel luier en avront? Do you know what reward they will have?
Passé avront obedience; They will have disobeyed;
50
S'amendé n'est par penitence, If this isn't amended by penitence, Perdu en avront la contrée They will have lost the land
Que paradis est apellée. Which is called Paradise.
Soviegne vos tostans d'Adam May you always remember Adam,
Qui en dolor et en ahan Who gave us sorrow and suffering
55
Nos mist par le mors d'une pome. With the bite of an apple. Segnor, Adan, cel premier home Lords, Adam, this first man,
Aveit nostre Sires formé, Had been formed and shaped by our Lord
A sa semblance et figuré, In his image,
E si l'ot mis en paradis And then he put him in Paradise
60
Ou il eüst esté toz dis Where he would have been for evermore Se passé n'eüst son comant, If he hadn’t ignored his command,
Dont nos somes encor dolant. For which reason we suffer still.
Par le comant qu'il trespassa By the command that he broke
Ens el pas de la mort passa; He became mortal;
c
Critical note:
The text literally states that he entered into proximity of death.
65
C'en fi mis ens en la paine He was made to suffer the punishment Dont chascuns et chascune paine. Which every man and woman suffers.
Seignor, et puis qu'Adans fu mis Lords, since Adam was put
Por el fait hors du paradis, Out of Paradise because of this act,
Qu'iert il de nos qui chascun jor How will it be for us, who every day
70
Corronssons cent foiz le Segnor Anger the Lord a hundred times — Qui a Adan se corrossa The Lord who became angry at Adam
Por un comant qu'il trespassa? For a single command that he disobeyed?
Bien nos en devroit sovenir, We ought to remember this well,
Mès nos lessomes covenier But we let things simply turn out
75
La choze si come puet estre: as they are wont to do. Ne creons mès ni cler ni prestre We believe neither cleric nor priest
Tant no sachent verité dire. Although they can tell us the truth.
Li siecles chascun jor enpire; The world grows worse every day:
c
Critical note:
‘Siecles’ means both the world and the age; it is sometimes also used in the Middle Ages to mean ‘century’, following the Roman usage of ‘seculum’ (and in line with the modern French usage of ‘siècle’).
C'est grans dolors et grans tristece. It’s a great misery and a great sadness.
80
Chascuns de bien fere a perece, Everyone is lazy about acting well Ne nus ne redoute la mort And does not fear the death
Que si aigrement pince et mort That so painfully pinches and bites
Que la dolor ne puet descrire That no saint — male or female — can describe the pain,
Sains ni sainte, tant sache dire. however much they can tell us.
85
C'est merveille que ne cremons It’s an extraordinary thing that we do not fear Ce qu'a nos propres oils veons: What we see with our own eyes:
C'est ce que la more aprochomes, That we approach death
E nos cors acompaigneromes And will accompany our bodies
As vers de terre sans orgoill. To meet the worms without pride.
90
N'en porteros c'un soul lensuel, We will wear but a single shroud Dont nos avromes vesteüre. As clothing.
Segnor, e n'esteroit mesure Lords, wouldn’t it be reasonable
c
Critical note:
‘Mesure’, as previously noted, is an important virtue in medieval culture and can be variously translated as moderation, restraint, reason or good judgement.
Que nos nos en porpensessimes. For us to reflect on ourselves
E nos malisses lessesimes? And abandon our evil ways?
95
Que vaut force, que vaut noblece? What is strength worth? What is nobility worth? Que vaut beautés, que vaut richece? What is beauty worth? What are riches worth?
Que vaut hautesce ni parages? What is high status or noble extraction worth?
Certes, li hom n'est mie sages
Qui en tout ce a sa fiance,
100
Car il n'i a fors trespassance. For there is nothing there but death. N'en dirai plus: el ai a faire, I will say no more; I have much to do,
Car j'ai entrepris un a faire For I have undertaken to present a matter
A traitier selonc l'escriture Following what is written
Ou mout avra sens et mesure. In which there will be much meaning and good judgement.
c
Critical note:
‘Mesure’, as previously noted, is an important virtue in medieval culture and can be variously translated as moderation, restraint, reason or good judgement.
105
Qui la matiere porsivra Whoever follows the content E de cuer i entendera And listens from the heart
Oïr porra la plus haute ovre Will be able to hear the worthiest work
Qui encor pas ne si descuevre
C'onques fust en nos lenge traite.
110
Mès n'ai encor mension faite But I haven’t yet mentioned Ou ne a cui comencerai. Where, or with whom, I will begin.
Or fetes pais, jel vos dirai. Now be silent and I will tell you.
De Deu est bon li comenciers: It is right to begin with God.
A lui comencerai premiers, I will start with him first:
115
Coment Adan forma e fist, How he formed and made Adam, Coment en paradis le mist, How he put him in Paradise,
E com Adans entra en paine, And why Adam began to suffer —
Por quoi nos vestons dras de laine, For which reason we wear wool cloth;
Coment Adans ot sa lignée How Adam had descendants
120
Dont la terre fu alignée. Who covered the earth. N'i lairai riens que d'oir en oir I will not omit anything that
Ne doie dire a mon pooir, I ought to tell to the best of my ability, without fault,
Trosqu'al doloive sans faillance. Going from generation to generation until the flood.
Après n'iere je en doutance After that I will not be in any doubt;
125
De Noé ne doie retraire I must tell of Noah: Quels hom il fu, de quel afaire, What kind of man he was, what he did,
De ses enfans, de lor lignage About his children, and their lineage,
Ou il out maint prodome e sage Of which many were noble and wise
E maint felon e maint mauvais. And many cruel, and many bad.
130
Avant sera li livres fais Before the book is done [I will tell]: Coment les terres devisent How the lands divided
E departirent e sevrerent, And moved apart and separated,
E qui funda la tor Babel, And who built the Tower of Babel;
De Babiloine et dou roi Bel, About Babylon and King Bel,
135
Des autres cités renomées, About other famous cities; Des provinses et des contrées About the regions and countries
E des isles qui sunt en mer. And the islands in the sea.
Pou en i lairai a nomer, There is little I will refrain from saying about them
S'on en doit fere mension, If it should be mentioned;
140
Que n'en doie dire le non, I must say the names E quel roi es terres regnerent, And which kings ruled in the lands
Quant eles crivrent e puplerent. When they grew and became populated.
Des gens de diverses figures
Vos dirai totes les natures.
145
Après l'estoire porsivrai After that, I will continue the history E tot en ordene vos dirai, And tell you everything in order:
Coment Ninive fu fondée How Nineveh was founded
E Babilonie restorée And Babylon rebuilt
Qui dont fu la dame dou monde; Which was, at that time, mistress of the world;
150
De Babilonie la secunde Of the second Babylon Qui or est Damiete dite, Which is now called Damiete
Sor le flum siet qui vient d'Egypte, And lies on the river which comes from Egypt,
E qui funda Ebbatanin. And who founded Ebbatanin.
Si com je le truis ou latin
155
Le vos dirai a mon pooir. E après vos ferai savoir And after I will let you know
De Tebes tote la devise; Everything about Thebes;
Ou Jherusalem est assise I will tell you where Jerusalem is situated,
Ce dirai je e en quel terre, And in which land;
160
Qui le funda, qui li fist guerre. Who founded it, and who made war against it. E après ce voudrai retraire And after this I would like to describe
De Troies tot le grant afaire, All the great events of Troy:
Qui le funda, en quel contrée Who founded it, in which land,
E por quoi fu Troie apelée, And why it was called Troy;
165
Qui le destruist et que devindrent Who destroyed it and what became Cil qui la vile grant tens tindrent. Of those who held the city for so long.
Après vos redirai la some Afterwards I will tell you the whole
De la veraie estoire de Rome, Of the true history of Rome:
Qui les murs en funda e fist Who founded and built the walls
170
E les lois premerains i mist. And imposed the first laws; Des haus barons, des jugeors,
Des contes et des senators
Vos sera toute l'uevre dite.
Après, n'iert pas l'uevre petite, After that the work won’t be small
175
Quant vendra as empereors When it comes to the emperors Qui conquisent les grans honors Who achieved great honours,
Par quoi la cités fu cremue On account of which the city was feared
E en grant orgoill embatue, And fell into great pride.
Car, ce tesmoine le latins, For, the Latin attests to this,
180
Toz li mons fu a Rome aclins, All the world bowed to Rome Quant Cesar Augustus regna. When Caesar Augustus ruled.
Après l'estoire porsivra Afterwards the history will continue
Tot si com France fu puplée With how France was populated
E de quel gent fu abitée; And which people inhabited it.
185
Puis vos voudrai le tens descrire Then I would like to describe for you the time Qu'en terre nasqui nostre Sire In which Our Lord was born on earth,
E coment crucifiez fu, And how he was crucified —
Ce n'i sera mie teü; That will not be passed over in silence —
E com au tiers jor suscita And how on the third day he rose from the dead
190
E ses amis d'enfer geta; And freed his friends from hell, E com au jor d'assension And how, on the day of Ascension
Monta en sa grant mansion, He rose to his great house,
E coment furent doctriné And how the the apostles
Li apostre e enluminé Were instructed and enlightened
195
Dou saint Esperit et de sa grace, By the Holy Spirit and its grace, E par combien après d'espace And afterwards, to what distances
Il s'en partirent et sevrerent They departed from one another and separated
E par trestot le munt errerent And wandered all over the world
Por anuncier la loi novelle, To announce the new law
200
Qui mout par est saintisme e bele. Which is most holy and beautiful. De lors vies la verité I will tell you the truth of their lives
Dirai selonc l'auctorité, According to the source;
Ou preecherent ou morurent, Where they preached, where they died,
Com firent bien que fere durent. How they did what they had to do, and did it well.
205
Des sains, des saintes redirai I will tell you truthfully about the saints - the women and the men - Selonc raison e conterai And I will tell you
c
Critical note:
As noted above, 'raison’ can mean both what is true and what is just. Here, it is translated as 'truthfully' (see l.205).
Sous quels segnors recevre[n]t mort, Under which rulers they received their deaths.
As comans Deu se tindrent fort; They held fast to God’s commands;
Onques nel laisserent par paine They never abandoned them because of pain
210
Ne por cremor de mort procheine. Or the fear of imminent death. Tot ce fera mout bon oïr, All of this will be very good to listen to,
Si s'en devra on esjoïr And one should rejoice
Quant on les miracles orra When one hears the miracles
Dont Deus lor fais enlumina With which God glorified their actions.
215
Segnor, dont recovendra dire Lords, it will be right to tell Des empereors tot a tire Of the emperors, one after another:
Qui primes fu crestienés Who was the first to be christianised
E bons crestieins apelez, And be called a good Christian,
Regenerés ens es sains fons; Reborn in the holy font;
c
Critical note:
As above, this is a reference to the Christian sacrament of baptism.
220
Quant cessa la destrucions When the persecutions ended De ceus qui la loi Deu tenoient Of those who kept God’s law
E lui e ses ovres amoient. And loved him and his works.
Ce covendra plenierement It will be right to tell this fully and
Dire sanz nul delaiement. Without any delays.
225
E puis après, sans demorance, And then [to tell], without pausing, Qui premerains fu rois de France Who the first king of France was
Fais crestieins, coment ot non, To be made Christian, what his name was,
E de sa generation And of his descendants:
Quel furent, coment estorerent Who they were, how they built
230
Les riches glises quíl funderent. The great churches that they founded. Après sera dit en comun Afterwards, it will be told all together
Coment le Wandele, Got e Hun How the Vandals, Goths and Huns
France pelfirent et guasterent, Pillaged and devastated France
E les iglises desrouberent; And robbed the churches;
235
E des Normans vos iert retrait And you will have an account of the Normans E lor conqueste e lor fait, And their conquest and their deeds:
Coment destruirent Germanie, How they destroyed Germany,
Couloigne e France la guarnie, Cologne and prosperous France,
Angou, Poitou, Borgoigne tote; Anjou, Poitou, and all of Burgundy;
240
De ce ne rest il nul doute That there is no doubt Que Flandres Wandes n'envaïssent That the Vandals invaded Flanders
E mout de maus ne lor feïssent. And did them many wrongs.
De quels gens Flandres fu puplée The history of the peoples who populated Flanders
Vos iert l'estoire bien contée, Will be well told for you:
245
Com se proverent, quel il furent, How they proved themselves, who they were, Com il fierent que fere durent, How they did what was necessary.
Ce vos sera trestout retrait All of this will be described for you,
Tot si a point e tot a trait, Everything at the right moment and at the right pace
Que, qui voudra raison entendre, So that anyone who wants to hear the truth
c
Critical note:
As noted above, 'raison’ can mean both what is true and what is just.
250
Petit i avra a reprendre. Will find little to criticise. L'uevre iert mout bone et delitable The work will be very good and agreeable
E d'estoire, sans nulle fable, And composed of history without any fiction;
c
Critical note:
Perhaps unsurprisingly, this line has often been quoted in work on medieval historiography. The word ‘fable’ can mean an invention, a lie, or vain speech, and has been variously interpreted by historians.
Por ce iert plaisans et creüe
Que de verité iert creüe.
255
La verité fet bon entendre, The truth is good to hear, Oïr, retenir et aprendre. listen to, remember and learn.
Qui verité aime et retient Whoever loves and keeps the truth
As comans Damedeu se tient. Is keeping the commands of God.
Je n'i veull fors verité dire. I do not want to say anything but truth.
260
Longue en iert assés la matire The content will be quite long Qu'en pensée ai contier a plain That I have in mind to tell in full
Por qu'il plaise le chastelain To please the Chatelain
c
Critical note:
'Chatelain' is a medieval French title given to the lord of a castle or fortified place.
De l'Isle Rogier, mon seignor, Of Lille, Roger, my lord;
Cui Deus doint santé et honor, May God give him health and honour,
265
Joie [e] paradis en la fin. Joy and, in the end, Paradise. S'il veut, en romans dou latin
Li cuic si traire lonc la letre
Que plus ne mains n'i sera metre, And will not put in any more or less
Por qu'envie m'en laist en pais, So that envy,
270
Qui a maint home kierche fais Which is a burden to many a man, leaves me in peace. Segnors, envie est male choze, Lords, envy is an evil thing
Qu'ele a petit onques repose: That scarcely ever rests:
Tempre ne tart ne main ne soir Neither early nor late, neither morning nor evening
Ni li lait il le pais avoir. Does it let him have peace.
275
Cuers enveious n'iert ja a eise, An envious heart will never be at ease; Poi voit onques qui bien li plais; It will scarcely ever see something that truly pleases it.
Ne ja d'enveious plus ne mains
Ne quier plus dire, mais lontains
Ne soit il ja ens en sa vie. In one’s life they are never far away.
c
Critical note:
The subject is singular in the original (‘the envious man’).
280
De parlier d'eus n'ai nulle envie. I have no desire to speak about them. Deus les ament qui le puet fere. God reforms them, for he is able.
A l'estoire me veull retrere. I wish to turn to the history.
Si dirai; qui voudra entendre So I will say, whoever would like to hear it
Oïr i porra e aprendre. Can listen and learn.
Ci comence li prologue ou livre des estoires, et la porsivance. Here begins the prologue to the book of histories, and what follows.
Segnor, je ai oï retraire Lords, I have heard it said
C'on doit adès bien dire et faire That one must always speak and act well
Tant con on ou siecle demore For as long as one remains in the world.
Li hom ne vit c'une sole ore, A man lives but a single hour
5
Ainz trespasse et va a la fin, Before dying and going to his end. S'il a eü vrai cuer et fin, If he has had a true and pure heart,
Que s'uevre ait esté bone et fine; And his work has been good and pure,
He has as great a reward
As his heart wants and asks for
10
from that Lord who brings everything to its end. Car c'est li sires qui tot rent For the Lord returns everything
Quanc'on li fait si justement That one does for him so fairly
Que ja ne s'en devra nus plaindre. That one must never complain;
Por quoi ne se doit nus hom faindre For this reason, one must not make a pretence
15
De lui servir a son pooir: Of serving him to the best of one’s ability: Metre i doit on sens et voloir. One must put meaning and intention into it.
Qui si le fai sauve iert sa paine, Whoever acts thus will have his pains guaranteed
Quar qui por bon segnor si paine For whoever troubles himself for the good Lord
En la fin en a tel merite Has such reward for it at the end
20
Qui mout charement li profite, That it is greatly to his advantage; Et qui siert a mauvais segnor And whoever serves the lord badly
Il n'i a ni preu ni honor; Has neither profit nor honour.
De ce seit sa pensée certe, May he be certain of this:
Ja ne s'en tornera sanz perte. He will never get away without a loss.
25
Li mauvais sires, c'est deables The bad lord is the devil Qui point ne nos est profitables, Who is not useful to us at all
Car il het raison et mesure, Because he hates truth and self-restraint,
c
Critical note:
‘Raison’ can mean both what is true and what is just.
‘Mesure’ is an important virtue in medieval culture and can be variously translated as moderation, restraint, reason or good judgement.
Bonté, loiauté et droiture. Goodness, loyalty and justice.
c
Critical note:
‘Droiture’ means moral or legal rectitude as well as fairness or justice.
Mout a sergans, et nequedent He has many servants and yet
30
Qu'il le servent a son talent, If they serve him as he desires, E! las, dolent que feront ils? Alas! what will those miserable ones do?
Por lor luiers avront escil, Their prize will be exile,
Delor parmenable et misere. Eternal pain and misery;
Damedéu laissent, le vrai pere, They leave Lord God, the true father,
35
Si se tienent a l'enemi. And hold fast to the Enemy. S[e] il ont si mauvais ami If they are to have such a bad friend,
Meaus lor venist que né ne fussent, It would have been better for them that they hadn’t been born,
Car ne font pas ce qu'il deüssent. For they are not doing what they should.
Crestiein furent apelé They were called Christians
40
Quant il furent regeneré When they were reborn Ens en sains fons, si com il devrent In the holy font, doing as they ought to,
c
Critical note:
This is a reference to the Christian sacrament of baptism.
E l'uile et la cresme recevrent And received the oil and the chrism;
c
Critical note:
Chrism is a consecrated oil used in the administration of certain Catholic sacraments, including baptism.
La orent il a Deu covenent There they addressed a covenant to God
Qu'en lui creiroient fermement, That they would steadfastly believe in him
45
C'est qui'il adès le serviroient And that they would always serve him E ces comandamens feroient. And follow his commands.
Por Deu! segnor, s'il ne le font, By God, Lords, if they don’t do it,
Savés quel luier en avront? Do you know what reward they will have?
Passé avront obedience; They will have disobeyed;
50
S'amendé n'est par penitence, If this isn't amended by penitence, Perdu en avront la contrée They will have lost the land
Que paradis est apellée. Which is called Paradise.
Soviegne vos tostans d'Adam May you always remember Adam,
Qui en dolor et en ahan Who gave us sorrow and suffering
55
Nos mist par le mors d'une pome. With the bite of an apple. Segnor, Adan, cel premier home Lords, Adam, this first man,
Aveit nostre Sires formé, Had been formed and shaped by our Lord
A sa semblance et figuré, In his image,
E si l'ot mis en paradis And then he put him in Paradise
60
Ou il eüst esté toz dis Where he would have been for evermore Se passé n'eüst son comant, If he hadn’t ignored his command,
Dont nos somes encor dolant. For which reason we suffer still.
Par le comant qu'il trespassa By the command that he broke
Ens el pas de la mort passa; He became mortal;
c
Critical note:
The text literally states that he entered into proximity of death.
65
C'en fi mis ens en la paine He was made to suffer the punishment Dont chascuns et chascune paine. Which every man and woman suffers.
Seignor, et puis qu'Adans fu mis Lords, since Adam was put
Por el fait hors du paradis, Out of Paradise because of this act,
Qu'iert il de nos qui chascun jor How will it be for us, who every day
70
Corronssons cent foiz le Segnor Anger the Lord a hundred times — Qui a Adan se corrossa The Lord who became angry at Adam
Por un comant qu'il trespassa? For a single command that he disobeyed?
Bien nos en devroit sovenir, We ought to remember this well,
Mès nos lessomes covenier But we let things simply turn out
75
La choze si come puet estre: as they are wont to do. Ne creons mès ni cler ni prestre We believe neither cleric nor priest
Tant no sachent verité dire. Although they can tell us the truth.
Li siecles chascun jor enpire; The world grows worse every day:
c
Critical note:
‘Siecles’ means both the world and the age; it is sometimes also used in the Middle Ages to mean ‘century’, following the Roman usage of ‘seculum’ (and in line with the modern French usage of ‘siècle’).
C'est grans dolors et grans tristece. It’s a great misery and a great sadness.
80
Chascuns de bien fere a perece, Everyone is lazy about acting well Ne nus ne redoute la mort And does not fear the death
Que si aigrement pince et mort That so painfully pinches and bites
Que la dolor ne puet descrire That no saint — male or female — can describe the pain,
Sains ni sainte, tant sache dire. however much they can tell us.
85
C'est merveille que ne cremons It’s an extraordinary thing that we do not fear Ce qu'a nos propres oils veons: What we see with our own eyes:
C'est ce que la more aprochomes, That we approach death
E nos cors acompaigneromes And will accompany our bodies
As vers de terre sans orgoill. To meet the worms without pride.
90
N'en porteros c'un soul lensuel, We will wear but a single shroud Dont nos avromes vesteüre. As clothing.
Segnor, e n'esteroit mesure Lords, wouldn’t it be reasonable
c
Critical note:
‘Mesure’, as previously noted, is an important virtue in medieval culture and can be variously translated as moderation, restraint, reason or good judgement.
Que nos nos en porpensessimes. For us to reflect on ourselves
E nos malisses lessesimes? And abandon our evil ways?
95
Que vaut force, que vaut noblece? What is strength worth? What is nobility worth? Que vaut beautés, que vaut richece? What is beauty worth? What are riches worth?
Que vaut hautesce ni parages? What is high status or noble extraction worth?
Certainly the man who places his trust in all of these
Is not wise at all,
100
Car il n'i a fors trespassance. For there is nothing there but death. N'en dirai plus: el ai a faire, I will say no more; I have much to do,
Car j'ai entrepris un a faire For I have undertaken to present a matter
A traitier selonc l'escriture Following what is written
Ou mout avra sens et mesure. In which there will be much meaning and good judgement.
c
Critical note:
‘Mesure’, as previously noted, is an important virtue in medieval culture and can be variously translated as moderation, restraint, reason or good judgement.
105
Qui la matiere porsivra Whoever follows the content E de cuer i entendera And listens from the heart
Oïr porra la plus haute ovre Will be able to hear the worthiest work
Ever presented in our language:
A work which is still unknown.
110
Mès n'ai encor mension faite But I haven’t yet mentioned Ou ne a cui comencerai. Where, or with whom, I will begin.
Or fetes pais, jel vos dirai. Now be silent and I will tell you.
De Deu est bon li comenciers: It is right to begin with God.
A lui comencerai premiers, I will start with him first:
115
Coment Adan forma e fist, How he formed and made Adam, Coment en paradis le mist, How he put him in Paradise,
E com Adans entra en paine, And why Adam began to suffer —
Por quoi nos vestons dras de laine, For which reason we wear wool cloth;
Coment Adans ot sa lignée How Adam had descendants
120
Dont la terre fu alignée. Who covered the earth. N'i lairai riens que d'oir en oir I will not omit anything that
Ne doie dire a mon pooir, I ought to tell to the best of my ability, without fault,
Trosqu'al doloive sans faillance. Going from generation to generation until the flood.
Après n'iere je en doutance After that I will not be in any doubt;
125
De Noé ne doie retraire I must tell of Noah: Quels hom il fu, de quel afaire, What kind of man he was, what he did,
De ses enfans, de lor lignage About his children, and their lineage,
Ou il out maint prodome e sage Of which many were noble and wise
E maint felon e maint mauvais. And many cruel, and many bad.
130
Avant sera li livres fais Before the book is done [I will tell]: Coment les terres devisent How the lands divided
E departirent e sevrerent, And moved apart and separated,
E qui funda la tor Babel, And who built the Tower of Babel;
De Babiloine et dou roi Bel, About Babylon and King Bel,
135
Des autres cités renomées, About other famous cities; Des provinses et des contrées About the regions and countries
E des isles qui sunt en mer. And the islands in the sea.
Pou en i lairai a nomer, There is little I will refrain from saying about them
S'on en doit fere mension, If it should be mentioned;
140
Que n'en doie dire le non, I must say the names E quel roi es terres regnerent, And which kings ruled in the lands
Quant eles crivrent e puplerent. When they grew and became populated.
I will tell you everything about
Peoples with different appearances.
145
Après l'estoire porsivrai After that, I will continue the history E tot en ordene vos dirai, And tell you everything in order:
Coment Ninive fu fondée How Nineveh was founded
E Babilonie restorée And Babylon rebuilt
Qui dont fu la dame dou monde; Which was, at that time, mistress of the world;
150
De Babilonie la secunde Of the second Babylon Qui or est Damiete dite, Which is now called Damiete
Sor le flum siet qui vient d'Egypte, And lies on the river which comes from Egypt,
E qui funda Ebbatanin. And who founded Ebbatanin.
I will tell it to the best of my ability
155
Just as I found it in Latin. c
Critical note:
This is a reference to the sources used by the author to compile this history.
E après vos ferai savoir And after I will let you know
De Tebes tote la devise; Everything about Thebes;
Ou Jherusalem est assise I will tell you where Jerusalem is situated,
Ce dirai je e en quel terre, And in which land;
160
Qui le funda, qui li fist guerre. Who founded it, and who made war against it. E après ce voudrai retraire And after this I would like to describe
De Troies tot le grant afaire, All the great events of Troy:
Qui le funda, en quel contrée Who founded it, in which land,
E por quoi fu Troie apelée, And why it was called Troy;
165
Qui le destruist et que devindrent Who destroyed it and what became Cil qui la vile grant tens tindrent. Of those who held the city for so long.
Après vos redirai la some Afterwards I will tell you the whole
De la veraie estoire de Rome, Of the true history of Rome:
Qui les murs en funda e fist Who founded and built the walls
170
E les lois premerains i mist. And imposed the first laws; I will tell you all the work
Of the great barons, the judges,
The consuls and the senators.
Après, n'iert pas l'uevre petite, After that the work won’t be small
175
Quant vendra as empereors When it comes to the emperors Qui conquisent les grans honors Who achieved great honours,
Par quoi la cités fu cremue On account of which the city was feared
E en grant orgoill embatue, And fell into great pride.
Car, ce tesmoine le latins, For, the Latin attests to this,
180
Toz li mons fu a Rome aclins, All the world bowed to Rome Quant Cesar Augustus regna. When Caesar Augustus ruled.
Après l'estoire porsivra Afterwards the history will continue
Tot si com France fu puplée With how France was populated
E de quel gent fu abitée; And which people inhabited it.
185
Puis vos voudrai le tens descrire Then I would like to describe for you the time Qu'en terre nasqui nostre Sire In which Our Lord was born on earth,
E coment crucifiez fu, And how he was crucified —
Ce n'i sera mie teü; That will not be passed over in silence —
E com au tiers jor suscita And how on the third day he rose from the dead
190
E ses amis d'enfer geta; And freed his friends from hell, E com au jor d'assension And how, on the day of Ascension
Monta en sa grant mansion, He rose to his great house,
E coment furent doctriné And how the the apostles
Li apostre e enluminé Were instructed and enlightened
195
Dou saint Esperit et de sa grace, By the Holy Spirit and its grace, E par combien après d'espace And afterwards, to what distances
Il s'en partirent et sevrerent They departed from one another and separated
E par trestot le munt errerent And wandered all over the world
Por anuncier la loi novelle, To announce the new law
200
Qui mout par est saintisme e bele. Which is most holy and beautiful. De lors vies la verité I will tell you the truth of their lives
Dirai selonc l'auctorité, According to the source;
Ou preecherent ou morurent, Where they preached, where they died,
Com firent bien que fere durent. How they did what they had to do, and did it well.
205
Des sains, des saintes redirai I will tell you truthfully about the saints - the women and the men - Selonc raison e conterai And I will tell you
c
Critical note:
As noted above, 'raison’ can mean both what is true and what is just. Here, it is translated as 'truthfully' (see l.205).
Sous quels segnors recevre[n]t mort, Under which rulers they received their deaths.
As comans Deu se tindrent fort; They held fast to God’s commands;
Onques nel laisserent par paine They never abandoned them because of pain
210
Ne por cremor de mort procheine. Or the fear of imminent death. Tot ce fera mout bon oïr, All of this will be very good to listen to,
Si s'en devra on esjoïr And one should rejoice
Quant on les miracles orra When one hears the miracles
Dont Deus lor fais enlumina With which God glorified their actions.
215
Segnor, dont recovendra dire Lords, it will be right to tell Des empereors tot a tire Of the emperors, one after another:
Qui primes fu crestienés Who was the first to be christianised
E bons crestieins apelez, And be called a good Christian,
Regenerés ens es sains fons; Reborn in the holy font;
c
Critical note:
As above, this is a reference to the Christian sacrament of baptism.
220
Quant cessa la destrucions When the persecutions ended De ceus qui la loi Deu tenoient Of those who kept God’s law
E lui e ses ovres amoient. And loved him and his works.
Ce covendra plenierement It will be right to tell this fully and
Dire sanz nul delaiement. Without any delays.
225
E puis après, sans demorance, And then [to tell], without pausing, Qui premerains fu rois de France Who the first king of France was
Fais crestieins, coment ot non, To be made Christian, what his name was,
E de sa generation And of his descendants:
Quel furent, coment estorerent Who they were, how they built
230
Les riches glises quíl funderent. The great churches that they founded. Après sera dit en comun Afterwards, it will be told all together
Coment le Wandele, Got e Hun How the Vandals, Goths and Huns
France pelfirent et guasterent, Pillaged and devastated France
E les iglises desrouberent; And robbed the churches;
235
E des Normans vos iert retrait And you will have an account of the Normans E lor conqueste e lor fait, And their conquest and their deeds:
Coment destruirent Germanie, How they destroyed Germany,
Couloigne e France la guarnie, Cologne and prosperous France,
Angou, Poitou, Borgoigne tote; Anjou, Poitou, and all of Burgundy;
240
De ce ne rest il nul doute That there is no doubt Que Flandres Wandes n'envaïssent That the Vandals invaded Flanders
E mout de maus ne lor feïssent. And did them many wrongs.
De quels gens Flandres fu puplée The history of the peoples who populated Flanders
Vos iert l'estoire bien contée, Will be well told for you:
245
Com se proverent, quel il furent, How they proved themselves, who they were, Com il fierent que fere durent, How they did what was necessary.
Ce vos sera trestout retrait All of this will be described for you,
Tot si a point e tot a trait, Everything at the right moment and at the right pace
Que, qui voudra raison entendre, So that anyone who wants to hear the truth
c
Critical note:
As noted above, 'raison’ can mean both what is true and what is just.
250
Petit i avra a reprendre. Will find little to criticise. L'uevre iert mout bone et delitable The work will be very good and agreeable
E d'estoire, sans nulle fable, And composed of history without any fiction;
c
Critical note:
Perhaps unsurprisingly, this line has often been quoted in work on medieval historiography. The word ‘fable’ can mean an invention, a lie, or vain speech, and has been variously interpreted by historians.
And because it has grown from truth,
It will be pleasing and will be believed.
255
La verité fet bon entendre, The truth is good to hear, Oïr, retenir et aprendre. listen to, remember and learn.
Qui verité aime et retient Whoever loves and keeps the truth
As comans Damedeu se tient. Is keeping the commands of God.
Je n'i veull fors verité dire. I do not want to say anything but truth.
260
Longue en iert assés la matire The content will be quite long Qu'en pensée ai contier a plain That I have in mind to tell in full
Por qu'il plaise le chastelain To please the Chatelain
c
Critical note:
'Chatelain' is a medieval French title given to the lord of a castle or fortified place.
De l'Isle Rogier, mon seignor, Of Lille, Roger, my lord;
Cui Deus doint santé et honor, May God give him health and honour,
265
Joie [e] paradis en la fin. Joy and, in the end, Paradise. In accordance with his wishes, I plan to translate the entire text
From Latin into the vernacular,
c
Critical note:
The word used is ‘romans’, which can refer either to the vernacular (contrasted with Latin), or to French in particular (contrasted with other vernacular languages).
Que plus ne mains n'i sera metre, And will not put in any more or less
Por qu'envie m'en laist en pais, So that envy,
270
Qui a maint home kierche fais Which is a burden to many a man, leaves me in peace. Segnors, envie est male choze, Lords, envy is an evil thing
Qu'ele a petit onques repose: That scarcely ever rests:
Tempre ne tart ne main ne soir Neither early nor late, neither morning nor evening
Ni li lait il le pais avoir. Does it let him have peace.
275
Cuers enveious n'iert ja a eise, An envious heart will never be at ease; Poi voit onques qui bien li plais; It will scarcely ever see something that truly pleases it.
I do not intend to say
Any more or less about the envious, but
Ne soit il ja ens en sa vie. In one’s life they are never far away.
c
Critical note:
The subject is singular in the original (‘the envious man’).
280
De parlier d'eus n'ai nulle envie. I have no desire to speak about them. Deus les ament qui le puet fere. God reforms them, for he is able.
A l'estoire me veull retrere. I wish to turn to the history.
Si dirai; qui voudra entendre So I will say, whoever would like to hear it
Oïr i porra e aprendre. Can listen and learn.
Critical Notes
Translation
Line number 27
Critical note: ‘Raison’ can mean both what is true and what is just.
‘Mesure’ is an important virtue in medieval culture and can be variously translated as moderation, restraint, reason or good judgement.
Translation
Line number 28
Critical note: ‘Droiture’ means moral or legal rectitude as well as fairness or justice.
Translation
Line number 41
Critical note: This is a reference to the Christian sacrament of baptism.
Translation
Line number 42
Critical note: Chrism is a consecrated oil used in the administration of certain Catholic sacraments, including baptism.
Translation
Line number 64
Critical note: The text literally states that he entered into proximity of death.
Translation
Line number 78
Critical note: ‘Siecles’ means both the world and the age; it is sometimes also used in the Middle Ages to mean ‘century’, following the Roman usage of ‘seculum’ (and in line with the modern French usage of ‘siècle’).
Translation
Line number 92
Critical note: ‘Mesure’, as previously noted, is an important virtue in medieval culture and can be variously translated as moderation, restraint, reason or good judgement.
Translation
Line number 104
Critical note: ‘Mesure’, as previously noted, is an important virtue in medieval culture and can be variously translated as moderation, restraint, reason or good judgement.
Translation
Line number 155
Critical note: This is a reference to the sources used by the author to compile this history.
Translation
Line number 206
Critical note: As noted above, 'raison’ can mean both what is true and what is just. Here, it is translated as 'truthfully' (see l.205).
Translation
Line number 219
Critical note: As above, this is a reference to the Christian sacrament of baptism.
Translation
Line number 249
Critical note: As noted above, 'raison’ can mean both what is true and what is just.
Translation
Line number 252
Critical note: Perhaps unsurprisingly, this line has often been quoted in work on medieval historiography. The word ‘fable’ can mean an invention, a lie, or vain speech, and has been variously interpreted by historians.
Translation
Line number 262
Critical note: 'Chatelain' is a medieval French title given to the lord of a castle or fortified place.
Translation
Line number 267
Critical note: The word used is ‘romans’, which can refer either to the vernacular (contrasted with Latin), or to French in particular (contrasted with other vernacular languages).
Translation
Line number 279
Critical note: The subject is singular in the original (‘the envious man’).
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