140. toforne. 141. sette. wote. 142. ron. 144. pathe. -forwarde. 145. folke. 146. howe. 148. thynge. the. 150. the. 151. dethe. 152. thynge. 155. last. 156. p_ar_fite. 158. eased. pleased. 162. the. lyfe. 163. one. thre. CHAPTER XI. Every soule of reson hath two thinges of stering lyf, oon in vertue, and another in the bodily workinge; and whan the soule is the maister over the body, than is a man maister of him-selfe. And a man, to be a maister over him-selfe, liveth in vertu and in goodnesse, and as reson of vertue techeth. So the soule and the 5 body, worching vertue togider, liven resonable lyf, whiche clerkes clepen "felicitè in living"; and therein is the hye way to this knot. These olde philosophers, that hadden no knowing of divine grace, of kyndly reson alone, wenden that of pure nature, withouten any helpe of grace, me might have y-shoned th'other livinges. 10 Resonably have I lived; and for I thinke herafter, if god wol, and I have space, thilke grace after my leude knowing declare, I leve it as at this tyme. But, as I said, he that out-forth loketh after the wayes of this knot, [his] conning with whiche he shulde knowe the way in-forth, slepeth for the tyme. Wherfore he that 15 wol this way knowe, must leve the loking after false wayes out-forth, and open the eyen of his conscience, and unclose his herte. Seest nat, he that hath trust in the bodily lyfe is so besy bodily woundes to anointe, in keping from smert (for al-out may they nat be heled), that of woundes in his true understanding he taketh no 20 hede; the knowing evenforth slepeth so harde: but anon, as in knowing awake, than ginneth the prevy medicynes, for heling of his trewe intent, inwardes lightly +helen conscience, if it be wel handled. Than must nedes these wayes come out of the soule by stering lyfe of the body; and els may no man come to parfit 25 blisse of this knotte. And thus, by this waye, he shal come to the knotte, and to the parfit selinesse that he wende have had in bodily goodes outforth.' 'Ye,' quod I, 'shal he have both knot, riches, power, dignitè, and renomè in this maner way?' 30 'Ye,' quod she, 'that shal I shewe thee. Is he nat riche that hath suffisaunce, and hath the power that no man may amaistrien? Is nat greet dignitè to have worship and reverence? And hath he nat glorie of renomè, whos name perpetual is during, and out of nombre in comparacion?' 35 'These be thinges that men wenen to getten outforth,' quod I. 'Ye,' quod she; 'they that loken after a thing that nought is therof, in al ne in partie, longe mowe they gapen after!' 'That is sothe,' quod I.