Blanquerna

OF THE ORDERING OF STUDIES

The Abbot and all the monks went to the chapter with Blanquerna to make ordinances concerning ftudies. It was ordained by them all that they should set aside a part of the monastery as a school and place of ftudy, that there might be therein a place convenient for ftudy. When they had ordained a place apart they made ordinance concerning times, for without ordinance of time no ftudy can be profit¬ able. After the ordinance of time they ordained certain persons who should teach, having regard to age and will and natural underftanding and good breeding. After all this they made ordinance concerning the sciences, as to which should be those that they should ftudy. Now as they were occupied in making these ordinances concerning the sciences, a man brought into the chapter a letter from two monks who demanded money for their expenses, and to buy books of law. This letter the Abbot read in the presence of all the chapter. The Abbot related to Blan¬ querna how that they had two monks in Montpellier ftudying law, that they might be able to assift them in their temporal business. As the Abbot related these things, a squire appeared before him, saying that in a farm belong¬ ing to that monaftery a lay brother was gravely ill, and begging them to send a physician who should attend to him. The Abbot sent to the city for a physician, who would not go without great recompense, nor would he remain with the sick brother for more than one day. So the brother died, for need of a physician who should visit him continually. And the Abbot and all the reft were remorseful because of his death.

2. According as fortune ordained, a Bishop came to that monaftery while the Abbot was in the chapter with all the monks. The Bishop entered the chapter, and the Abbot

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and all the monks received him with great honour. The Bishop was a notable clerk, and learned in many sciences, and he made many questions and disputes concerning various sciences; and in that monastery was no man who could reply to the questions which the Bishop made, save Blanquerna alone, who resolved and expounded all the matters concerning which the Bishop made question. All that day was spent by the Abbot and the monks in company with the Bishop. And on the morning following, after Mass, the Abbot and the monks returned to the chapter to make ordinance concerning the sciences which Blan¬ querna was to teach.

3. “ Blanquerna ! ” said the Abbot. “ Which sciences

seems it to thee that thou shouldft expound? ” “ My

lord 1 ” answered Blanquerna, “ Once on a time it came to pass that a man was mortally wounded. This man had a wound in his face. The physician gave heed firSt of all to that wound which firft of all he saw, but the wounded man had also a mortal wound in the belly, through the which he loft so much blood while the physician tended the wound in his face that from the worser wound he died. On another occasion it came to pass that a fox enquired of an eagle wherefore she had wings and feathers and beak and claws. The eagle answered the fox, and showed her the reasons for the which Nature had given her all these things, which were needful to her. By these similitudes and by many like unto them mayeft thou learn which of the sciences is the moft needful of all, and which are the sciences that thy monks ought to learn.”

4. The Abbot and all the monks begged of Blanquerna that he would expound to them the words which he spake by similitudes. Blanquerna expounded the example of the wounded man by another example, saying, “ Once on a time it came to pass that an abbot sent a monk to the schools. This monk when he left the monastery was full of good customs. But when he went to the schools and

OF THE ORDERING OF STUDIES

companied with worldly men, he learned the cuftoms of these men and forgot his own. When the monk returned to the monastery he was full of vice, and though he ex¬ pounded science by doftrine, by his works he expounded vice. And by his vices he corrupted all the monks and led them into evil cuftoms; so that they used in an evil manner the science which they learned.” After Blanquerna had expounded the firft of these examples, he expounded also the second by another example, saying that “ once on a time it came to pass that a nightingale was in a tree which had many leaves and flowers. That nightingale enquired of the tree wherefore it had so many flowers and leaves. The tree replied that Nature had ordained that it should bear flowers and leaves that it might afterwards bear fruit. According to these words is it signified that, having regard to the end for the which we are in this place and have left the world, it behoves us to ftudy many sciences, that we may learn the science of theology, which is the end and the comple¬ ment of all other sciences.”

£. When Blanquerna had expounded the examples afore¬ said, the monks ordained that in the firft place he should teach grammar, for the better underftanding of the other sciences; that afterwards he should teach logic, for the learning and underftanding of nature; and philosophy, that they might better underftand theology; and that when they had learned theology he should expound medicine, and afterwards the science of law. While this ordinance was in the making, a monk made objection that it was a thing impossible for the disciples to learn all these sciences ; but Blanquerna answered and said that they might learn a convenient quantity concerning each science ; and that, at the end, they might learn in one year the beginnings and the art of the four general sciences which are the moft necessary, to wit, theology and natural science and medicine and law, and by these beginnings, set forth according to art, they might use the sciences according to their needs;

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for by means of elementary knowledge, ordained and set forth by art, man may make use of the elements of other knowledge.

OF VAINGLORY

Blanquerna expounded the sciences and the art thereof according to the order aforesaid. In the chamber of the Abbot one day were the Abbot and the Prior and the Cellarer, and they spake of Blanquerna and his disciples. The Cellarer said to the Abbot and the Prior that he feared that the time would come in the which they would be despised by the disciples of Blanquerna, forasmuch as science is an occasion of vainglory and pride, whereby they that have not science are despised. And therefore the Cellarer counselled the Abbot and the Prior that they should abolish these fiudies, the more so by reason of the great expense to which the fludies led.

2. Long did the Abbot and the Prior consider the words of the Cellarer. Now the Abbot was a right devout and holy man; and, albeit he had no great learning, he had much natural sense mingled with devotion. Therefore spake he to the Cellarer these words: “ In natural science there is a book which treats of moral virtues, and Blan¬ querna expounds under the head of theology the three theological virtues. Wherefore these virtues will be reason and dodtrine to the disciples whereby they may have humility and juflice, and may do honour to us who en¬ deavour to provide and procure for them learning. And therefore I have trufl that neither vainglory nor pride will incline their minds, as concerning us, to aught that may be wrong or evil.”

3. Many a time had the Prior imagined and considered and desired that after the death of the Abbot he should succeed him ; and he considered the matter, and feared that

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because he had but little learning, if the Abbot were to die, Blanquerna or one of his disciples would succeed him ; and therefore was the Prior daily in great sorrow, and he desired that the Studies should be abolished. Now the Abbot was wise and observant, and took heed of the monks and of their e State, and he saw that the Prior was daily in great sorrow. So the Abbot desired to know for what occasion the Prior had conceived such great grief; for sorrow is an evil sign in a monk or a religious man, unless he be sad through remembrance of his sins, or of the evil which is in the world, whereby the honour which is due unto God is not paid to Him.

4. The Abbot commanded the Prior by his obedience that he should tell him his mind. The Prior answered and said that that whereon he thought was a secret matter and it behoved him not to tell it save in confession. The Abbot perceived that the sadness of the Prior had naught in it of virtue, and he remembered that day when the Cellarer spake the words aforementioned. Therefore the Abbot related to the Prior this example: “ Once on a time it came to pass in this monastery that the son of a highly honoured burgess desired to dedicate himself to the religious life, and his father, with a great company of his friends, came to this monastery and dragged him from it by force, saying that they would not consent to his becoming a monk because there was in us defedt of learning; but they consented that he should enter another order wherein there were right

5. While the Abbot spake thus with the Prior, and counselled him in many words to take comfort, and to caft aside his sadness, there came to the monastery two religious men who were notable clerks, to see the Lord Abbot, who was with the Prior, and they remained all four together for a great space of time speaking of the things of God; and the two friars put many questions to the Abbot and the Prior concerning Holy Scripture, the which questions they

blanquerna

could not answer. While they spake thus, the Abbot had remembrance of a monk who was of the disciples of Blan¬ querna, and who every day was very joyful, and gave signs of great happiness. So the Abbot sent a messenger to that monk begging him that he would come and reply to the questions which the two grange friars put. The monk came and resolved the questions, and put to these two friars many more which they could not answer. While they spake thus, the Reward called to the two friars to come and dine. Now, after the departure of the friars, the Abbot enquired of the monk wherefore he was every day so joyful. “ My lord 1 ” answered the monk, “ So great is the pleasure that comes to me from the science which I learn, through the which I find in philosophy occasion to have knowledge of God, and with such happiness do I remember that I am in religion, and have fled from the world, that by night and by day I have delight and joy, the more so since my science makes me so greatly to despise the world and vainglory, and to love humility and God."

6. The monk returned to hear the lesson which Blan¬ querna was giving, in the which lesson he was expounding by the natural arguments of philosophy how the creatures give knowledge of the Creator and His works. The Abbot remained with the Prior and related to him this example: “ Once on a time it came to pass that there was a great discussion between the pine tree and the date palm and the fig tree, wherein each one set forth the greater nobility which Nature had given him above all the reft. The pine tree alleged that the pine fruit and the husk of the pine cone were within him, to the end that the pine cone might be preserved, and therein also the lineage of the species ; and that therefore he was the moft noble. The date palm alleged on his own behalf the sweetness of the date fruit, and further said that the date stone conserved his kind. The fig tree said that hers was the greateft right, forasmuch assail her fruit gave sweetness, and the whole of it was good,

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and therefore was she more deserving than the reft. Now in like manner,” said the Abbot to the Prior, “ may thy soul find comfort; for we are the outer husk, and the pine cone and the seed are Blanquerna and his disciples ; we are, as it were, that outer part of the date fruit which man eats, and the ftone is the conservation of learning. And there¬ fore, after our deaths, the time will come when all this monaftery will be like to the fruit of the fig tree, and there will be many notable clerks in our Order, both abbots and other officers and likewise disciples.”

7. When the Abbot had spoken these words, the Prior took knowledge of his error, and of how pride made him to desire honour and vainglory, and he confessed his sin to the Abbot, and his soul was enlightened concerning the trials which his sadness had for so long made him to suffer. And therefore he spake these words: “ Once on a time it came to pass that a wealthy man was sick, and he lamented bitterly concerning death, forasmuch as it would cause him to leave his riches and his wife and his children; and through the sadness of his soul, and the fear which he had of death, he was tormented after a double manner, for the sickness tormented him in one wise and the sorrow of his soul in another.” When the Prior by this similitude had revealed to the Abbot the thoughts which were in his heart, he begged of the Lord Abbot pardon and forgiveness and he left the bondage of sadness and returned to the ftate of joy which was his aforetime.

8. It came to pass in that country that the King held a great court, and asked counsel of his barons, and sent a messenger to the Abbot bidding him come to his court and bring with him the moft learned monks that he had. The Abbot and the Prior went to the court, with Blan¬ querna and other monks; and, above all other counsels which were given to the King, the counsel of Blanquerna was chosen and followed. On that day Blanquerna preached to the King and to all the people and to many religious men

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who had been summoned to that court; and his sermon pleased the King and all the reft very greatly. While the Abbot and the Prior were returning to the monaftery with Blanquerna, the Abbot and the Prior spake with Blanquerna concerning that which he had said in the council and in his sermon. But Blanquerna spake with them upon other matters, that vainglory might be mortified. The Abbot said to the Prior how that great virtue was in Blanquerna, who was full of good cuftoms, and how that day he had brought honour upon all the monks of that house, and how the King, through the profit and the pleasure1 which he had of Blanquerna, had eleftcd to be buried in that mon¬ aftery.