But such as will not suffer the things of reason to rest with the base images, and dare to lift their view to forms divine, may thread the narrow passes of my book, while they weigh with discretion’s scales what is suited to the common ear, and what should be buried in silence.” This Preface of strained sentence and laboured metaphor, of forced humility and overweening self-consciousness, hardly augurs well for the poem of which it is the prelude. But prefaces are authors’ pitfalls, and, moreover, many writers have floundered in one medium of speech while in another they have moved with ease. From the ungainly prose of the _Persones Tale_, no one would expect the ease and force of Chaucer’s verse. And the reader of Alanus’s Preface need not be discouraged from entering upon his poem. Its subject is man; its philosophic or religious purpose is to expound the functions of God, of Nature, of Fortune, of Virtue and Vice, in making man and shaping his career. The poem is an allegory, original in its general scheme of composition, but in many of its parts following earlier allegorical writings. The opening lines tell of Nature’s solicitude to bestow her gifts so that the finished work may present a fair harmony: as a patient workman she forges, trims and files, and fashions with reason’s chisel. But when she seeks to invest her work with qualities beyond her giving, she is obliged to call on the Celestial Council of her Sisters. Responding, pilgrim-like the Crown of Heaven’s soldiery comes from on high, brightens the earth with its light, and clothes the ground with blessed footprints. Leading this galaxy, Concord advances, foster-child of Peace; then Plenty comes, and Favour, and Youth with favour anointed, and Laughter, banisher of mental mists; then Shame and Modesty, and Reason the measure of good, and Honesty, Reason’s happy comrade; then Dignity (_decus_) and Prudence balancing her scales, and Piety and true Faith, and Virtue. Last of all Nobility (_nobilitas_), in grace not quite the others’ equal.[133]