# Disciplina Clericalis/Peter Alphonse's Disciplina Clericalis

PETER ALPHONSE'S DISCIPLINA CLERICALIS A Complete Middle English Version from The Worcester Cathedral Library Ms. F. 172. Prolog (f. 118$^b$)
Petir Alfons seruaunt of Jhesu Crist, maker of this booke saith: Thankynges I do to god the whiche is first and without bigynnyng, to whom is the bigynnyng and the end and of all goodenes the fulfillyng Sapiens and wisdam; whiche sapiens and reason whiche aspirith vs with his wisdam, and of his wounderful reason with cliernes shyneth and with manyfold maner of the holigost with his grace vs hath enriched. Forwhi therfor god though I beyng a synner vouchestsauf to cloth me with many maner wisdams, ne that the lantern to me taken be nat hid vnder a busshel; but with stiryng of the same spirite to the profite of many to make and compowne this booke I am monysshed and warned, beseechyng hym as to the bigynnyng of this my litel booke he enjoyne a goode end; me also kepe that nothyng in it be saide that to his wil be displeasure. Amen
The paragraph omitted from the Introduction (see I, 1-2) by the English translator runs as follows: May God then who constrained me to write this little book and to translate it into Latin aid me in the undertaking. For when I wished to know by my own efforts the source of human life, I discovered that intellect was given to man by God for this purpose, that he might be zealous in the study of sacred philosophy as long as he lives; for by this he will gain more and better knowledge about his Creator and will strive to live temperately and know how to protect himself against threatening misfortunes; and he may thus follow that path in the world that leads to the kingdom of heaven. And if he lives according to these precepts of sacred discipline, he will fulfill the purpose for which he was created and will deserve to be called perfect. Moreover, I have considered that man's nature is weak, so that he must be assisted and instructed in a few things if he is not to fall into a state ​of utter weariness. He must also preserve his strength of mind, so that he may more easily remember the means by which his nature is to be softened and sweetened. For if this is forgotten he will require many other things to make him recall what he has forgotten. I have therefore composed this little book partly from the sayings and warnings of philosophers, partly from Arabic proverbs and admonitions both in prose and verse, and partly from fables about animals and birds. And I have carefully considered the method, so that, should I write at great length, the contents might not be a hindrance instead of a help to the reader; but that both reader and hearer might have an opportunity and a desire to commit them to memory. And they who gain knowledge by means of this book will recall the things they have forgotten. The title of the book is one growing out of its theme, that is, Clericalis Disciplina; for it treats of the trained priest. But I have decided to exclude everything, as far as possible, from this treatise that is contrary to our belief or different from our faith. To this end may the omnipotent God on whom I rely assist me. Amen.
If to any man this litel Epistil renne bi his vtter eye and sumwhat in it he shal see that kyndely cause and nature to his more subtil eye, eft and eft I monysshe and do warne he ageyn to Rede. And last to hym and to al thoe that bien of parfite feith of holichirche I sette and put to correccioun. Forwhi and forsoth the Philosophre trowith nat any thyng to be parfite in mannes invenciouns or fyndynges.
Therfor Enoch the philosophre, whiche in Arabik tung is named Edriche, saide to his sone: "The dreede of god be thy busynes and lucre and wynnyng shal come to the without any labour." Another Philosophre saith: "Who that dredith the lord al thynges dreeden hym. Forsoth who that dredith nat god is adred of al thyng." Another philosophre saith: "Who that loveth god dredith god. And who that lovith god is obedient vnto god."
Socrates saide to his disciples: "See ye that ye bien nat seide obedient and inobedient in the same." The Enucheies saiden vnto hym: "What seistow to vs leve Ipocresy?" [He said] : "Forsoth it is Ipocresy for to make symulacioun of obedience to god bifore men and in hid thyng or secret to be ​inobedient. On of his disciples saide vnto hym: "Ther is non other people but of Ipocrisy, therfor to a mannes soule it is goode to beware." Socrates saith: "Ther is sum man whiche prevy and apert shevith hymsilf to be obedient vnto god, as that he be had holy among men and therfor of theym the more to be worshipped. Ther is another more subtile whiche levith and forsakith this Ipocresy, as that he may (f. 119) deserve to the more. Forsoth whan he fastith or any almesse doeth, and of hym be asked if he hath do, he aunswerith: 'God knowith or nat,' as in more reverence he be nat had; and it is saide non Ipocresy the whiche wil nat shewe his goode deede vnto men. Also I bileve and I trowe that ther bien but fewe whiche bien percyuers in this maner of Ipocresy. See yee therfor that this ne deprive yow nat the Rewarde of yowre labour, that it fal ne hap nat, al thynges that ye don with cleen intencioun ye seeke nat therof to have any glorie." Another Philosophre saith: "If thow bihold stidefastly into god, althynges shuln be prosperous to the wherever thow goest."
Balaam whiche in Arabik tung is cald Lucan saide to his sone: "Sone, ne is nat the ampt, otherwise cald pismer, wiser than thou, whiche gadrith in somer wherof he livith in wynter? Sone, ne is nat the Cok more waccheful than thow, whiche in the morow wakith and thow sleepist? Sone, ne is nat the Cok strenger than thow, whiche iustifieth x wifes and thow maist nat chastise oon? Sone, ne is nat the dog or the hound more nobil than thow, whiche of his benefactours is remembred and myndefull and thow of thy benefactours art foryeetful? Sone, ne be it seen to the a litel to have oon enemy, or to moche to have a thowsand friendis. Forsoth I say to the forwhi."
* ↑ The prolog indicated in Ms. only by paragraphing.
* ↑ The long paragraph immediately following in the Latin is omitted in the English. There is in fact evidence everywhere that this translator (or possibly the copyist of this Ms.) was both ignorant of the Latin and careless. He pays no attention to prolog or epilog; he frequently omits words, clauses, sentences, and sometimes extensive passages from the original; he occasionally transfers a passage from its natural connection in the Latin; and the instances of his misunderstanding and mistranslating the Latin are almost countless. I shall attempt to supply free translations, for the sake of the connection in the narrative, of all omissions of any length and importance. Wherever there is any doubt as to the meaning of a word or passage the original Latin will also be given in the footnotes.
* ↑ Lat. I, 2, 1. 12, quod humana parum cavit natura viderit, subtiliori oculo.
* ↑ Lat. iterum et iterum relegere moneo.
* ↑ The English version omits the saying of the next speaker in the Latin, I, 2, 1. 22. The Arab said in his verse: "It is incredible that thou art disobedient to God and yet pretendest to love him; if thou truly lovedst him thou wouldst obey him. For he that loves obeys."
* ↑ or Emicheies; the translator did not know the Latin form Enuclea. imper. sing. from enucleo—are, 'to explain,' and consequently gave a false interpretation of this sentence, Enuclea nobis quod dicis, meaning "explain or make clear to us what you are saying"
* ↑ Lat. I, 2, l. 25. Dicunt ei: Enuclea nobis quod dicis. Qui ait: Dimittite ypocrisim! Est enim ypocrisis, et cet.
* ↑ Lat. Estne aliud genus ypocrisis, unde homini cavendum sit?
* ↑ The Latin for this confusing sentence runs (I, 3, l. 2): Cum enim ieinnat vel elemosinam facit et ab eo quaeritur si fecerit, respondet: Deus sciti vel: non, ut in maiori reverentia habeatur et dicatur quia ypocrita non est qui hominibus factum suum nolit propalari.
* ↑ This reading is doubtful; Lat. Credo etiam paucos esse qui aliquo huius ypocrisis genere non participent.
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