DOI Page / Citation link:
https://doi.org/10.11588/diglit.61385#0023
Chapter I.— The Motif of the Speculum. xvii
how to shun, the world that “ is too much with us.” He classifies
the virtues and the vices upon well-known standards (81—136) and
unfolds a discourse, whose theological tenets will obtain permit to
heaven. The knight is directed as to the means of acquiring true
wisdom through the saving grace of pain (137—-198). His creed is
outlined, and he is instructed through reverence to quell rebellious
disobedience (199—250). Guy’s incentive to endeavour is offered in
a picture of the dreadful hour of doom (250—284). Encouragement
is bestowed in promises of heaven-bliss; for it is not God’s fault, if
man commit sin (285—322).
Charity, love to man, is depicted as a prudential motive to the
rapture of seeing the eternal God (323—346), an experience already
rejoiced in by Abraham and by Moses (347—368), and by other
saintly spirits (369—400). The peacefulness of a pure life is con-
trasted with the terrors of condemnation (401—458). The solace of
hope is held forth to Guy (459—^496) through the service of prayer
and of reading the Holy Scriptures. When we read, God speaks
with us; we speak with God, when we pray (497—510). This is
followed by instruction regarding peace (511—522), a plea that Guy
be merciful (523—550), and an entreaty that he bear misfortune
with forgiving spirit (551—568), with patience (569—622), and in
humility (623—634).
After a reference to the fall of Lucifer (635—656) and a renewed
exposition of humility and compunction of heart (657—698), a vivid
description of gostli siht (699—752) is supplemented by a petition
for spiritual growth through confession (753—784). The various
types of shame are classified (785—812). A naive exposition of the
Scriptural wasshe]), and be]> dene (813—850) introduces an appeal for
the achievement of good (851—918). The sermon to Guy concludes
with an exhortation to almsgiving (919—946), with practical appli-
cation through the story of the woman and her miraculous cruse
of oil (947—1028), designed to inflame benevolence in the spirit of
the penitent knight. Alquin invokes Christ’s blessing and calls for
the succour and comfort of the Heaven Queen, the Holy Mary (1029
—1034).
Guy may be depicted as again going steadfastly forward, con-
tinuing his pilgrimage. At last age creeps over the knight, and an
old man1 he drags his way to England. The giant Colbrand worsted,
England freed, the weary pilgrim wandered to home, but not to
1 Cf. The Vision of Sir Launfal, II. 2, 3 ff.
SPEC. WAR. B
how to shun, the world that “ is too much with us.” He classifies
the virtues and the vices upon well-known standards (81—136) and
unfolds a discourse, whose theological tenets will obtain permit to
heaven. The knight is directed as to the means of acquiring true
wisdom through the saving grace of pain (137—-198). His creed is
outlined, and he is instructed through reverence to quell rebellious
disobedience (199—250). Guy’s incentive to endeavour is offered in
a picture of the dreadful hour of doom (250—284). Encouragement
is bestowed in promises of heaven-bliss; for it is not God’s fault, if
man commit sin (285—322).
Charity, love to man, is depicted as a prudential motive to the
rapture of seeing the eternal God (323—346), an experience already
rejoiced in by Abraham and by Moses (347—368), and by other
saintly spirits (369—400). The peacefulness of a pure life is con-
trasted with the terrors of condemnation (401—458). The solace of
hope is held forth to Guy (459—^496) through the service of prayer
and of reading the Holy Scriptures. When we read, God speaks
with us; we speak with God, when we pray (497—510). This is
followed by instruction regarding peace (511—522), a plea that Guy
be merciful (523—550), and an entreaty that he bear misfortune
with forgiving spirit (551—568), with patience (569—622), and in
humility (623—634).
After a reference to the fall of Lucifer (635—656) and a renewed
exposition of humility and compunction of heart (657—698), a vivid
description of gostli siht (699—752) is supplemented by a petition
for spiritual growth through confession (753—784). The various
types of shame are classified (785—812). A naive exposition of the
Scriptural wasshe]), and be]> dene (813—850) introduces an appeal for
the achievement of good (851—918). The sermon to Guy concludes
with an exhortation to almsgiving (919—946), with practical appli-
cation through the story of the woman and her miraculous cruse
of oil (947—1028), designed to inflame benevolence in the spirit of
the penitent knight. Alquin invokes Christ’s blessing and calls for
the succour and comfort of the Heaven Queen, the Holy Mary (1029
—1034).
Guy may be depicted as again going steadfastly forward, con-
tinuing his pilgrimage. At last age creeps over the knight, and an
old man1 he drags his way to England. The giant Colbrand worsted,
England freed, the weary pilgrim wandered to home, but not to
1 Cf. The Vision of Sir Launfal, II. 2, 3 ff.
SPEC. WAR. B