Robert of Brunne's "Handlyng synne".
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- Title
- Robert of Brunne's "Handlyng synne".
- Author
- Mannyng, Robert, fl. 1288-1338.
- Publication
- London :: Pub. for the Early English text society, by K. Paul, Trench, Trübner & co., ltd.,
- 1901-[03].
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http://name.umdl.umich.edu/AHA2735.0001.001
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"Robert of Brunne's "Handlyng synne"." In the digital collection Corpus of Middle English Prose and Verse. https://name.umdl.umich.edu/AHA2735.0001.001. University of Michigan Library Digital Collections. Accessed May 14, 2025.
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Robert of Brunne's "Handlyng Synne,"
A.D. 1303,
WITH THOSE PARTS OF THE ANGLO-FRENCH TREATISE ON WHICH IT WAS FOUNDED,
William of Wadington's "Manuel des Pechiez,"
PART I.
PUBLISHED FOR THE EARLY ENGLISH TEXT SOCIETY
BY KEGAN PAUL, TRENCH, TRÜBNER & CO., LIMITED,
PATERNOSTER HOUSE, CHARING CROSS ROAD, W.C.
1901.
Page verso
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Roberd of Brunne's "Handlyng Synne."
[Harl. MS. 1701; Bodl. 415.] [The Readings in the English notes are from Bodl. 415 (generally named O.) except when markt Harl. for Harl. 1701, or D. for Dulwich 24.]
[Bodl. 415 has this too. The Dulwich MS. 24 has only 'Manuel de Pecche,' and at top in a later hand, 'God be þe fyndere,' and the first four lines of the text repeated.] [THE PROLOG.] [Bodl. 415 has this too. The Dulwich MS. 24 has only 'Manuel de Pecche,' and at top in a later hand, 'God be þe fyndere,' and the first four lines of the text repeated.]
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[Commandments]
[The First Commandment. [Amen // Primum mandatum D.] ]
[Non habebis deos alienos coram me. D.]
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[The Second Commandment. [Secundum mandatum. 'Non assumes nomen dei tui in vanum' D.] ]
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[The Third Commandment. [¶ Memento vt sabbatum sanctifices. tercium mandatum D.] ]
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[The Fourth Commandment. [Quartum mandatum ¶ Honora patrem & ma|trem, vt sis longeuus D.] ]
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D adds 2 lines:
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[The Fifth Commandment. [Quintum mandatum. Non occides D.] ]
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[The Sixth Commandment. [Sextum mandatum (in margin) Non mecha|beris ¶ Sextum mandatum D.] ]
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[The Seventh Commandment. [Non Furtum Facies. Septimum Mandatum. D.] ]
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[The Eighth Commandment. [Non loquaris contra proximum falsum testi|monium:· ¶ Octauum mandatum D.] ]
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[The Ninth Commandment.]
[The Tenth Commandment.]
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Here bygynneþ þe seuene dedly synnes. [O. has 'Here begynne þe s. d. synnys.']
[The Seven Deadly Sins;—and first of Pride.]
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[Of Anger, the 2nd Deadly Sin.]
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[Of Envy, the 3rd Deadly Sin.]
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John Morley, Speech in Daily News, June 27, 1894:—
"There is no better test of character in my judgment—whether individually or in public life—there is no better test of character than being able to work with other people. A friend of mine came back from the States the other day, and he said the worst feature in American life is the extraordinary distrust and suspicion which men there entertain of one another, and the readiness in which an inferior motive is found for conduct. I do not know whether that is a true account of America or not, but I am perfectly sure it is not true of my own country. (Hear, hear.) Englishmen are not suspicious, they are not jealous, they are not envious, and I think if they find themselves differing from this man or that upon this question or the other, that does not prevent them from being willing to listen to him upon other subjects upon which they have the happiness to agree. (Hear, hear.) Gentle|men, we hear a great deal of war between in|dividualists and collectivists. Well, I tell you frankly in practical affairs I for one am not very fond of these tickets and labels and solemn nick|names. They are very convenient for the purpose of vituperation, and no doubt a compact and handy nickname saves a lazy mind the trouble of thinking things out for itself; but I for one will never quarrel about a word, providing we are working for the same ends and marching towards the same goal. A great poet, who is the glory of the English race, name, and tongue, once used a sublime phrase. He speaks of the prophetic soul of the wide world dreaming on things to come. [Tennyson.] These beneficent dreams of a society elevated, purified, and renewed, must lead by many diverse ways and many hidden paths to their own realisation. I find no fault with them. They will enrich and vivify Liberalism. The great mission of realising, so far as realisation is practicable, those golden dreams, is the mission confided to our party, and I hope and believe that neither you nor I, in the various calls that may be made upon us, will be found unworthy of our trust." (Great cheering, amid which Mr. Morley resumed his seat.)
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[Of Sloth, the 4th Deadly Sin.]
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[Of Covetousness, 5th Deadly Sin.]
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[On Gluttony.]
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[Of Lechery.]
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This Tale, says Gaston Paris (Hist. Litt. de la France, xxviii. 201), is made up from two distinct stories. All that relates to the Jew, the temple of Apollo, the narrative of the devil who tempted the bishop (St. André de Fondi), the saying about the empty and markt vessel (p. 2444, l. 7854: væ! væ! vas vacuum et signatum!) is borrowd from St. Gregory's Dialogs, III. vii.; but the feats of the different devils, the punishments of some, and the reward of the other, are from the Vitas Patrum, p. 580 (compare p. 576 and 556), which is the source of Wadington's Tale, tho' it substitutes a pagan for the Jew, and greatens the fault of the holy man who is tempted. Guillaume Peraut (Guill. Peraldi, Summa de vitiis: de luxuria, II. 19) tells the two stories, one after the other, with|out mixing them; but we see the mixture going on under our eyes in Libro de los Exemplos (no. 21), which, following without doubt a lost Latin original, tells us, as to Satan's questioning of the other devils: "St. Gregory tells briefly the manner of this questioning; but we can see it more in detail by an example in the Life of the Holy Fathers," etc. This Tale was often retold in the Middle Ages, and a summary of it, after St. Gregory, is certainly found in these verses, De triumphis Ecclesiæ of Johannes de Garlandia (ed. Wright, p. 37) as to the power of the sign of the Cross:
One must not then recognise here (as was suggested that one might, in 'Notices et Extraits des MSS.,' t. xxvii, 2e part., p. 71) the legend of Cyprian and Justine (see p. 258-60 below), or see in Judæus a mistake of the copyists or editor for Julianus.
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O. inserts—
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Here bygynneþ [bygynþ.] Sacrylage.
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O. inserts wrongly—
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O. inserts—
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Here bygynne the Seuenþe [seuen.] Sacra|mentys of holy cherche.
Baptism
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[Of Confirmation.]
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[Of the Sacrament of the Altar. [This Section, to p. 336, is copied into the Vernon MS. (with a few changes of words and forms) as '7 Miracles of Corpus Christi,' and is printed in 'Minor Poems of the Vernon MS.,' ed. Hortsmann and F. J. F.; E. E. T. Soc. 1891.] ]
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[Of Penance.]
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[Of the Fifth Sacrament—Holy Orders.]
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[Of the Sixth Sacrament,—Marriage.]
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[Of the Seventh Sacrament,—Aneylyng or Extreme Unction.]
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Here bygynneþ shryfte.
[prolog]
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[12 points of shrift]
The fyrste poynt of shryfte.
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The Secunde poynt of shryfte.
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The þred poynt of shryfte.
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þe fourþe poynt of shryfte.
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þe fyueþe [Þe fyfþe.] poynt of shryfte.
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The syxte poynt of shryfte.
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þe [Þe O, Te H.] seuenþe poynt of shryfte.
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The eyȝtþe [eyghteþe.] poynt of shryfte.
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The nyȝnþe poynt of shryfte.
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þe tenþe poynt of shryfte.
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þe eleuenþe poynt of shryfte.
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þe twelueþ poynt of shryfte.
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[8 graces that shrift gives]
The fyrste grace þat shryfte ȝyueþ.
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þe [þe O, Te H.] secunde grace þat shryfte ȝyueþ.
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The þred grace þat shryfte ȝyueþ.
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The fourþe grace þat shryfte ȝyueþ.
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The fyfueþ [fyfþe.] grace þat shryfte ȝyueþ.
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The syxte grace þat shryfte ȝyueþ.
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The seuenþe grace þat shryfte ȝyueþ.
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The eyghte [eyghteþe.] grace þat shryfte ȝyneþ.
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[properties of shrift]
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That þou falle nat yn wanhope.
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That þou excuse nat þy synne.
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That þou make nat þy synne lytyl to ['to' omitted.] seme.
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That þou make no skornyng yn shryfte.
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