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MS.A, fol. 12b. Efter lang pane, and lauber infinite,
Hunger and thrist, [and] cauld in wynd and rane,
Walking, wandering, powerte, gret dispite, 255
Dolour, diseis, [and] cair cotidiane;
Till all his sair he soucht na saw bot ane,
The quhilk wes ded, as surcharge till his sorrow,
That his manheid to de fra God couth borrow.

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Notes: V. 239. We have retained the word tyme, inserted by Laing already, before drew. Possibly the pronoun it might have served the same purpose. V. 240. for ws etc., for us, who are banished of bliss, i. e. who otherwise would have been deprived of the eternal bliss of heaven. V. 243–245. hecht till etc., who had been promised to all the fathers etc., and who had come down as the lamp of light. V. 249. Thai fell on groufe, they fell with their faces flat on the ground. Cf. Poems of Dunbar, II, 12, 58; CII, 13. V. 252. Quhilk God deput, cf. v. 93. V. 254–256. We have retained the and inserted by Laing before the words thrist, cauld, cair, as it may really have been omitted each time by the careless scribe, and as it improves the metre, although from this point of view it would not have been absolutely necessary in any of the three places, the first thesis often being wanting in the beginning of a verse, as in v. 254, and after the caesura as well, as would be the case, according to the reading of the MSS, in vv. 254, 256. V. 257. Saw, s. A salve, an ointment. Cf. Ye have a saw for ilka sair.' Scottish Proverb (Jamieson). V. 259. Manheid, s. Bravery, fortitude.


On Wedinday in hous of Caiphes bai
Gadderit princis and preistis of be law,
Him be sum meyn dissaitfully to sla.
For of be pepill be preistis [had gret aw
Him to persew, for na rycht couth bai schaw,
Quhy he suld de; for quhy? he giddit sua, 265
That na offence be did to freind nor faa.
Judas, bat herd bat conspiracioun
And fals counsall, wrochtrycht vnworthely,
That him nocht warnit of ewil nacioun,
Quhilk nycht and day him for to sla set spy.
Bot he wes full of subtill tratory,
Thairfor his lord for littill price he sauld,
Put in thair will quhat thing gif him paiwald.


MS. A, fol. 13a. Peter and Johnne he send into ciete

A place to grath, quhair besulde eit be lambe. 275
To se this Prince it is ane greit piete
Followand on fute as a pure sempill man.
He said be grace, and syne be grace began
Sayand: be lambe till eit I thrist gretlye,
Or I thole ded for man apoun be tre.

280 Various Readings: XXVIII–XXXVIII. omitted by Laing. Heading in red letters: fferria A. dm A. 1 This line is written in thick letters (not in capitals). In hous A. 4 ffor A. had A om. ferria A. wesperas A.

XXIX. 4 Subtell A.

1 This line is written in thick letters. 3 prince A.

XXX. Heading in red letters:

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Notes: V. 260. There are no corresponding headings to the one over this line in the preceding part

of the poem. There is no full stop after quarta, nor is the next word written with a capital in the MS. This stanza is very poor with regard to the order of its rhymes.

V. 265. he giddit swa, he conducted himself in such a manner.
V. 273. Put in thair will etc. he left it to them what they would give him for it.

V. 274. The construction is inaccurate here, as the word he in this verse, of course, does not refer to the same person, of whom the poet had spoken in the last verses, viz. Judas, but to Jesus.

V. 278, 279. The meaning of this awkwardly expressed sentence seems to be: He said grace, and after he had said grace, he said etc. To thrust seems to signify here: to urge. Or could it mean to thirst, to be desirous?


Oman, behald bi Maker and pi King
Offreuth [be rute and mirrour of meiknes,

Quhilk to be tratour maid sic cherising
To gar him turne fra his dissaitfulnes;
At set him at his tabill and his meiss, 285

Syne wesche bair feit, bat ran to sched his blude,
Togar men noit, how weill he be saule lude.


Knelland on kne, bair feit, claggit in clay,
He wesche meikly as sempill seruitour.

Peter thocht schame and said schortlie: Nay. 290
Him arguunist Jhesu our Saluitour.
Peter said: Lord, I coumend me in zour cure,

Baith heid and feit to wesche, gif ze think speid.
Crist said agane: be feit hes all be neid.


Ms.A, fol. 13b. He [worth richt sad and said: Of goutwelfane 295
Hes me betrasit and sauld dissaitfullie.
That voce [of hevin thirlis throu blude and bane,
And ilkane sperit: Serr, is bat nocht I?
And Judas last, bat wrocht be tratory.
Thairfor our Lord directit his sermone 300
Till him allane, pat wrocht had be tresoun.

Various Readings: XXXI. 1 maker A. king A. 2 reuth rute mirrour and mirrour A. XXXII. 3 nay A. 4 arguunt A. saluitour A. 5 lord A. 6 Bait A. XXXIII. 1 Hr wrocht A. of A. 3 voce the hevin A. 4 Ilk A. serr or sser A. Is A.

Notes: V. 282. Off reuth //e/ rute, the root of ruth. The MS., which has Off reuth rute mirrour and mirrour here, is evidently corrupt. V. 285. At is used here, as is frequently the case in the Scottish dialect (cf. Mätzner, Wörterbuch), as a conjunction, as he placed him, or in placing him. Or are we to read here Adset ? V. 286. Syne wesche pair feit at ran is again inaccurately expressed, as it was only Judas who intended to shed the blood of Christ. V. 287. To gar men noit etc. must mean here to make men note, observe, how well he loved the soul (sc. of men). V. 291. Him arguunit Jhesus. Jesus reprehended him. To argone, argowme, here written arguune, v. a. to argue, reprehend. V. 295. He wrocht richt sad hardly gives a sense. We have inserted worth instead of wrocht. V. 296. Betrasit, has betrayed me; betrasen is of the same origin and meaning as betraien, betreien. V. 297. That voce the hevin, as the MS. reads, can hardly be right. We have inserted of instead of the; that heavenly voce, viz. of Christ, goes through blood and bone. V. 298. To sper v. To ask. Cf. Poems of Dunbar 6, 52; 28, 201 etc.


The sone of man, he said, mon pas to de,
As in be prophacy of him it is writtin.

Bot wa is him, pat of wif born wes he,
That is gilty of bat trespas or syn. 305
Peter bad Johnne at Crist inquir of him

Quha tratour wes, bot Crist him nocht revelit,
Bot Sanct Johnne, quhilk fra be laif conselit.


The seramonis of be ald testiament
And vthir figouris tuke end, quhen he ordant 310

His precius body till ws as sacrament
In forme of breid, blissit with his hand.
He said: Do bis my ded rememberand,

Quhill I appeir in jugement agane,
Gude till haue glore and ewill eternall pane. 315


Ms. 4, fol. 14a. In his sermond to lufe and cherite
He bam exhortit, als to be pacient;
Stify to fecht aganis aduersite
He confort bam, syn bad baim be deligent,
Keip his bidding and his commandement. 320
He red be grace, syne said: Lat ws pas hyne,
For heir to duell it is na ganand tyme.



In be first complyn think with compassioun,
How bat be king panis to his deid,

Various Readings: XXXIV. 3 wais A. 5, 6 crist A. XXXV. 5 do A. 6 Jugement A. XXXVI. 2 tobe A. 6 lat A. XXXVII. Heading in red letters.

Notes: V. 302. Mon, must. Cf. Poems of Dunbar 35, 10. V. 303–305. This curious example of level stress in the rhyme writtin : syn has been noticed before (cf. Note to v. 94). V. 306. Of him, on his (viz. Peter's) account. V. 307. But Crist him nocht revelit, but Christ did not explain himself except to Saint John, who conceald it from the rest. V. 309. The seramonis etc., the ceremonies of the old testament and other rites took an end etc. V. 315. The good ones to have glory and the evil ones to have eternal pain. V. 322. Ganand, fit, proper, Part. Pres. of to gane, v. to be fit, to become. V. 324. peking is, of course, the king of heaven, Christ.

Furth to thole sa bitter passioun, 325
Quhilk for thy self mycht neuer mair mak remeid;
Thocht bat bi hert wer closit into leid,

Zit wald it melt and gar pe watter spring
Profound to think quhat desiris pi king.


He passit furth vnto be hill to pray, 330
As he wes wont; syne his discipillis schew,

At bat samin nycht bai suld all pass him fra.
Peter said: Lord, thocht pai be all vntrew,
Zit, or I suld sic tratoury persew,

As presoner leuer de wald I. 335
Crist said: bis nycht pou sall me thrice deny.


Ms. 4, fol.14b. Sedron he passit, syne enterit in be zard;
He bad pame walk, for he to pray wald pas.
Methink bis King had bot ane sempill gard,
That zeid to sleip, quhen he to battall wes. 340
The feir of ded him put in sic distres,
That he swet blud, for he knew perfitlie,
That him behuffit to de richt cruelie.

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Various Readings: 3 ffurth to A. XXXVIII. printed by Laing. 3 pas A. 6 [far] lever L. 7 bis A. thrice deny L, thri . . A (the rest of the line is wanting, the right corner of the lower part of the leaf being torn f. XXXIX. printed by Laing. 1 Cedron L. 3 king A. 5 deid L. sic a A. 7 cruellie L. XL–LXIV. omitted by Laing. XL. 2 bad him walk A (cf. XXXIX, 2). wald pas A. 3 be A. [end] A on.

Notes: V. 326. Who for thyself never more can make remedy, i. e. cannot die for thee a second time. This probably is the simple meaning of the passage. Or are we to read For be to thole instead of furth to thole and to translate: to suffer such a bitter passion for thee, who for thyself mightst never more have been able to make remedy ? V. 328, 329. And gar he watter spring profound to think etc. We confess ourselves unable to explain the meaning of this passage. V. 335. The word far added by Laing before leuer improves the metre, but it is not indispensable, as the first thesis may be wanting after the caesura. V. 344, 345. To wesy, v. a. To examine, visit. – To walk v. n. To awake, to be awake. The substitution of paim for him, as the MS. reads, was required here by the sense, and that of gyn for pas (repeated by the scribe from the second line of the preceding stanza) by the rhyme. V. 346. The word end must have been omitted by the scribe and had to be supplied.

Denkschriften der phil.-hist. Classe. XLVIII. Bd. I. Abh. 6

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