aliorum, ut si abbas vel prior voluerit in refectorio misericordiam ei facere specialem, cibum aliquem competentem, non ante illum sed ante se faciat apportari, de quo ipse illi faciat pitantiam pro sustentatione naturae ...

Im gleichen sinne gebraucht die Ancren Riwle 114 das wort: Christus am kreuz erhielt nur essig: vnderstondeð hwuc was his diete pet dei iðen ilke blodletunge! .... Hwar was euer iziuen to eni blodletunge so poure pitaunce? (und ib. 260); Ancr. R. 412 im sinne von 'portio monachica'.

Gower's Mirour v. 5681 hat das wort im sinne der elenden, geringfügigen gabe [der alte sünder Q'a dieu lors offre la pitance || Du viele lie q'est remis].

Die pitance bezieht sich (wie des Fraters bescheidener küchenzettel und seine 'homly suffisaunce' in der Sompn. Tale 130 ff.) auf die extrabissen, die er abkriegte; vgl. Wycl. Tract. De Pseudo Freris c. 8 (M. 317): when crist biddit hise disciplis to ete & dryngke pe metis pat ben in folc þat þei comen to, pise ordeynen þe contrarie pat þei haue propre foode for heere moup pat passip ofte pe boundis of resoun.

§ 16. v. 233. Der bettelmönch als krämer (für geld oder gunst!). Vgl. ausser den jetzt auch bei Sk. gegebenen citaten aus dem bei Wright Pol. Poems II, resp. Monum. Francisc. 601 abgedruckten satir. gedichte gegen die fratres &c, die bemerkung Wycliffe's Order of Priesthood c. 12 (Matthew 172): Prestis also ben Marchauntis as comunly as worldly men & more sotil & falsere, & leuen here gostly office; for pei ben corseris & makeres of malt, & bien schep & neet & sellen hem for wynnynge & beten marketis ..., welche zeigt, dass die fratres ihre geistlichen konkurrenten hatten.

Vgl. auch Decretal. Gregor. IX. Lib. III. Tit. 50: Ne clerici vel monachi saecularibus negotiis se immisceant (Corp. Jur. Can. 2, 632 ff.): c. 1: verboten ist pondera iniusta vel mensuras habere. Negotium iniustum exercere. Nec tamen iustum negotium est contradicendum propter necessitates diversas, quia legimus Apostolos negotiatos fuisse ... c. 6: ... prohibemus ne monachi vel clerici causa lucri negotientur.

Vgl. De diversis ordinibus hominum (Poems of W. Mapes ed. Wright 232, v. 91): Fratres diversiter in mundo conversantur || quidam in scientia nimis gloriantur [das lag Ch.s

frere fern!] || quidam Marthae similes curis implicantur || quidam culpantur dum sic per figmenta lucrantur &c [folgt stelle über seine hilfe bei testamenten].

v. 242. Bet than a lazar .... 245. To haue with sike lazars Aqueyntañce | It is nat honeste .... Vgl. Rom. Rose 6491 (frz. 11367 Kaluza p. 370):

I loue bettir that queynta unce [ thacqu.]

Ten tyme of the kyng of fraunce

Than of a pore man .

...

For whanne I see beggers quakyng
Naked on myxnes al stynkyng
For hungre crie and eke for care
I entremete not of her fare

They ben so pore and ful of pyne

They myght not oonys yeve me a dyne.

ib. 6967: I dele with no wight but he

Haue gold and tresour gret plente
Her acqueyntaunce wel loue I

(Or. 11843, Kaluza 398:

Leur acointance trop desir).

und die phrase ib. 6978:

ib. 6855:

For me that office not honest is.
I rekke not of pore men
Her astate is not worth an hen

(Or. 11733, Kaluza 392:

Ge n'ai cure de povre gent

Lor estat n'est ne bel ne gent).

Wycl. Rule of St. Francis 45 citiert aus dem Testament of St. Francis: whanne I was in ouere myche synnes it semyd to me bittrere to see leprous men ') and þe same lord brouzte me among hem and I dede mercy wip hem ...; Tractatus de Pseudo Freris c. 4 (304): pise freris visiten ... but riche men in heere welfare ... for when pei visiten pore men or widewis, pei don to gete goodus of hem, as corn, monee, chese or som what pat nedip more hem pen pe freris ...; ib. c. 5 (M. 309): freris ... chesen to ete wip riche men where þei may fare lustfulliche & haue heere daliaunce [Prol. Ch. 211]

1) meseles syke in des Ploughm. Crede 623.

wip wymmen for here leccherose lyues; How Satan &c c. 1 (M. 211): Crist techip to visite sike men & counforte hem & helpe hem of sustenaunce: pe fend & his techen to visiten riche men, lordis & ladies in here prosperite ... but of pore men pat ben bedd rede & couchen in muk or dust is litel pout on or not; Of the leaven c. 5 (M. 17): þei gon gladly and faste to lordis housis and ladies .... and deynen not to come in pore mennus houses for stynk and opere filpe; u. a. m. Ploughm. Crede 368: Y pray be where ben pei pryue any pore wiztes || pat maie not amenden her hous hemseluen?

wip ne amenden

v. 252. hous, vgl. die zahlreichen erwähnungen dieses wortes Ploughm. Crede 159. 326. 368. 396. 413. 723.

v. 253. thogh a wydwe hadde noght a sho [vgl. hierzu Furn. Temp. Pref. 94] &c. Vgl. Jack Upland's Reply (Wright Pol. Poems 2, 99):

thi tong likkith the chesefat

and the garner also

and the pore wedowes porse

thow she have bot a peny.

Vgl.

v. 255. Der ferthyng' ist wörtlich zu nehmen. monee im citat aus Wycl. Pseudo Fr. c. 4 oben unter v. 242; Ploughm. Crede 287: Nouzt but profre hem in pryvite a peny for a masse || And, but his cnaue [vgl. Somn. Tale!] be prest put out myne eize || pouz he had more money hid · þan marchantes of wolle [vgl. den Carmeliter ib. 407: but we some peny fongen]; to purchasen him his purs full to paye for pe drynke, ib. 594.

$ 17. v. 254. in principio, ein abergläubischer gebrauch, der unmittelbar nichts mit der messe 1) zu thun zu haben scheint, vgl. Tyndale's Answer to More 3, 61 (ed. Parker Soc., bereits von Furnivall citiert Tempor. Pref. 93): in like maner it is that thousands while the priest pattereth St. John's gospel in Latin over their heads, cross themselves with, I trow

1) Vgl. The Lady and her dogs in Rel. Ant. 1, 156; die worte beziehen sich auch nicht auf eine privatmesse, vgl. De ritibus Missae Privatae, im Manuale Rituum in SS. Sacrificio Missae ed. Hoeflinger p. 10. 81.

a legion of crosses ... and believe that [if] it be done in the time that he readeth the gospel (and else not), that there shall no mischance happen them that day ... Such [idolatry] is the limiter's saying of In principio erat verbum from house to house [der letzte satz auch bei Sk.]. Vgl. ferner Jacke Vpland (Chaucer ed. Speght 1602, fol. 348 b) no. 18 (ed. Skeat no. 32): Why hate ye the gospell to be preached, sith ye be so much hold therto? for ye win more by yeare with In principio than with all the rules yt euer your patrones made.

v. 258. Der frater bei den loue dayes wie der 'curate' bei Wycliffe Of Servants &c (M. 242): lordis also wolen preise a worldly prelat or curat & bere him vp, pouz he be neuere so vicious ... ze pouz he be a market betere, a marchaunt, a meyntenour of wrongis at loue daies, a false suerer, a manquellere & inreguler. Ueber die mittel und

wege, mit denen an diesen 'dies amoris' rechtshändel geschlichtet wurden vgl. Wycl. ib. 243: he þat best can do pis [nämlich sein gut zu vergeuden] is holden of worldly men best lord & most worschipful, principaly gif he meyntene his men to bete pore men & do wrongis bi loue daies, holdynge & meyntenynge of causes pat rizt & lawe may not haue his cours; ib. 234: grete men of his world debaten, & meyntenen debatis at louedaies & who so may be strengere wil haue his wille don; Order of Priesthood c. 13 (M. 172): Prestis beten marketis & entermeten hem of louedaies.

v. 261. lyk a maister. Dies geht auf das akademische gewand, welches der höheren akademischen würde zukam. Die fratres liebten, dem ausdrücklichen verbote des hl. Franciscus entgegen (quod fratres non vocentur magistri, Opera ed. v. d. Burg 120) sich als 'magistri' zu gerieren, und 'magister' genannt zu werden; die frau des Thomas zu Holdernesse nennt den bettelmönch (Sompn. Tale 92. 128. 484) 'mayster' und Daw Topias (Pol. Poems 2, 100: Whi... make ze [die friars] so many maistris agens Cristis bidding ... and git thou [der bauer] lokist that thi knave shulde calle the maistir; vgl. Complaint of the Ploughm. ib. 1, 337; Maysters be called defended he tho, Ploughm. Tale 1115; ben maysters y-called || And wilnep worchips of pe werlde, Ploughm.

Crede 498. 574 (wie die Pharisäer). 838; die Fratres Mendicantes petitionieren 1397 gegen solche aus ihrem orden, die "gradum magisterii" auf unerlaubtem wege erhalten (Rotul. Parl. 3, 341).

v. 262. Gegen kleiderluxus vgl. die Franziskanerregel I c. 2; II c. 2.

§ 18. v. 263. [his semycope] That rounded as a belle vgl. Daw Topias (Wright Pol. Poems 2, 69): Why is thi gowne, Jakke wid[er] than thi cote, and thi cloke al above as round as a belle? Das gedicht des ehemaligen Frater, Ms. Cotton. Cleop. B II in Brewer's Mon. Franc. 601 (und Wright's Pol. Poems) beantwortet diese frage:

[v. 11] Men may se by their contynaunce

That thai are men of grete penaunce
And also that thair sustynaunce

symple is and wayke.

I haue lyued now fourty yeres

And fatter men about the neres

Zit sawe I neuer then are thes freres

Meteles so megre are thai made and penaunce so

puttes ham doun

That ichone is an hors lode when he shal trusse

of toun.

Vgl. auch Wycl. Tractat. de Pseudo Freris c. 8 (M. 315): lord, what helpip wydnesse of habitis of pise ordris? it semep þat to pise tuo bi cast of pe fend; ffirst to make hem more hidliche to breede hem grete balyes, for many of siche ordris hauen heere balyes for heere god. pe secunde cause of pis wydnesse is wastyng of goddis good. . gif pise clopis ben gurde & more large in widnesse, pei beren on hem more synne for more ypocrisie in hem; your wide cope, Pol. Poems 2, 19; Ploughm. Crede 292: in cotynge of his cope is more clop y folden || pan was in fraunces froc; vgl. ib. 221 ff. Die beschreibung des frater:

A greet cherl & a grym growen as a tonne,
Wip a face as fat as a full bledder

Blowen bretfull of brep & as a bagge honged
On bopen his chekes & his chyn・ wip a chol

[doppelkinn] lollede