mood in which he spake unto his mother, remained not upon him any while.
For as the tree falleth so doth it lie, and in so much joyous company
hath Master Owlglass spent his life, that now at the end of it can he
not send forth the remembrance of it, and a smack of his ancient knavery
cometh back unto him. When those which were around him perceived that he
was near unto his end, they besought and moved him to confess his
transgressions unto the priest. And that would he not do until an old
nun of marvellous wisdom came and entreated him. Then he opened his
mouth and spake unto her, saying: “Nay, but I die not sweetly, for death
is bitter indeed, and unto me cometh with a face of woe; and why should
I confess unto any man in secret? For what I have done,—knowing that in
my manhood I have perfected many and divers things,—is perceived by me
to be noised abroad over many lands and countries, and unto not a few is
it well known, and of me converse they continually; and unto the end of
time shall the inheritance of my life come unto others that arise after
me. Of a truth do I not think so scurvily of the world. But an if I have
done therein any good, it shall not be remembered; and if man receive it
not, then will the Almighty Lord record it within the glorious book he
hath of his creatures. And yet of my evil doings will there be constant
report, so that without confession shall they be multiplied. Three
sorrows have I, the which I have not done and performed, and the which
could have been accomplished by me.”
[Illustration: HOW OWLGLASS REBUKED THE PRIEST’S COVETOUSNESS.]
And the holy nun answered him, and said: “Dear heart! be ye content; for
an if it might be an evil thing that ye would do, have ye in the thought
concerning it wrought more than half thereof. But what be these things,
evil or good?” And Owlglass answered, and said: “The first of these
things is, that when I beheld a man walking in the street, and his coat
hung below his mantle, I followed after him, and I thought that the coat
would have fallen from off him; then would I fain have rolled it up, and
did I not do it. For when that I approached unto him, I was grievously
vexed that I could not cut off his coat as far as it hung down beneath
the mantle. And this thing, the which I did not, troubled me most
sorely. Unto this add I the second thing, the which is, that when I
behold a man who sitteth, and with a knife thrust between his jaws, doth
pick his teeth, then would I gladly jerk the knife into his wizen, for
that thereby he might not again mar his teeth. And the last thing that I
have not done is, that when a pack of old women sate conferring
together, and gossiping away the character, conduct, and interests of
those which be fools enow to look upon them with awe and reverence, I
could not sew their mouths up, hath troubled me sorely.” Then said the
old nun unto him: “Meanest thou that, and wouldst thou do it unto me?”
“Yea,” quoth the dying knave. “Then would I give unto thee thy viaticum,
and assoilzie thee,—and that thou shouldst get thee unto the foul fiend,
the which owneth thee, and all like unto thee!” “Nay,” answered
Owlglass, “an if thou dost this, thou dost condemn the whole human race,
for be we not every one of us fools or knaves?” But she tarried no
longer with him, the which he deemed not civil, for with others, until
that he was bidden to depart, remained he always.
The Hundred and Fifth Adventure.
_Saith, How that to a greedy priest Owlglass confessed his sins, and
paid him handsomely for his pains._
And it came to pass, that when the nun had departed from him, he still
thought that with this world he would leave not a moment without profit;
therefore when that they brought a priest unto him, lost he not any time
in rehearsing unto him his sins, and likewise giving unto him such a
lesson as in this true and veracious chronicle will now be set forth.
For the greed of priests be very great, and ever delight they in
clutching from the poor such money as would otherwise fill their
ill-lined bodies with good meat and drink, and cover their pinched limbs
with a fair doublet. So when that this priest came unto Owlglass,
perceived he that an adventurous man had our master been, and in his
time had made not a little provision for his purse, and could,
therefore, pay unto his confessor a goodly sum. And unto him did he
therefore speak, beseeching him to think of the peace of his soul, and
that he should pay money for masses, the which should be said and sung
for him. Thereunto answered Owlglass, that it was well said of him, and
he bade him to come again that afternoon, and he would make provision
therefor.
Then departed the priest, and came not again until even; and our good
master made preparation, and gat a large vessel and filled it with
pitch; and on the top of the pitch laid he some crown-pieces, and
ducats, and other money, so as to hide the pitch from the eyes of the
priest. Then confessed Owlglass his sins, and the priest gave him
absolution, and then would have received the money of him. And Owlglass
said unto him: “Lo! in yonder vessel lieth store of treasure, put in
thine hand and pluck forth a handful; but do thou see that thou dip not
too deep.” Yet was the priest greedy, and hearkened not unto the words
of Owlglass, but dipped his hand deep into the vessel, and behold! when
he brought it forth again was it with pitch all defiled. Thereat was
Master Owlglass greatly benefited, so that strength returned unto him,
and he rose up from his bed and said unto him: “Dost thou not see! I
required of thee that thou shouldst not dip too deep into the vessel;
but thou wouldst not hearken unto my words, for on the top lay the
treasure, the which was thine.” And he laughed and made sport of the
priest’s greed. Then was the priest wroth, and departed, and would with
such a knave have no more to do.
The Hundred and Sixth Adventure.
_How that Owlglass in three parts did divide all that belonged unto him;
and the one part gave he freely unto his friends, and another thereof
humbly to the town council of Möllen, and the third part unto the priest
there._
Now when that Owlglass lay sick, every day grew he weaker, and knew that
his death was approaching; therefore he made his will, and in three
parts did he divide his wealth,—the one part gave he unto his friends,
and the other unto the town council of Möllen, to pay the debts which
lay upon the town, and the third part unto the priest of that place. But
he made one stipulation, and caused them to promise that they would bury
him in the holy earth of the churchyard, and after a Christian wise sing
and say a mass and vigil for his sinful soul; and then, after four
weeks, should they open the chest in the which lay his treasure, and the
which chest was with three most excellent locks shut, and unto each gave
Owlglass one key, and they accepted the trust of him, and then bidding
them all farewell and enjoyment of the wealth he left unto them, he
gently gave up the ghost, and so from this world departed one of the
best and noblest men the which Germany had ever seen; nor since that
time hath there been any like unto him in rarity of wit or subtlety of
heart. And though there be no lack of fools and knaves who chouse and
cozen, yet do none of them perform such chousing and cozening to the
glory and advantage of true wisdom, in manner and form as did Owlglass.
And after the four weeks were gone by, and all things had been duly
accomplished according to the promise made unto him, came the council
and the priest and the friends of Owlglass to open the treasure, and
enter upon the enjoyment thereof. And, behold! when they opened the
chest, found they nought but stones. Then grew they angry, and strove
together; and each believed that the other had from the chest taken the
treasure. But it was not so; for of a truth understood they not until
afterward, that all treasure is indeed of no greater account than
stones. For a lusty frame and a cheerful heart be the best of riches.
The Hundred and Seventh Adventure.
_How that at Möllen Owlglass died, and the swine did cast down the
coffin when that the good priests sang the vigil._
Now after that time that Owlglass had given up the ghost, the people
entered in unto the hospital where he lay, and took him, and put him in
a coffin, and set it upon tressels. Then came the good priests to sing a
vigil round his coffin, and they lifted up their voices and sang. But as
they sang came the swine of the master of that hospital, and entered in
unto the room where lay Owlglass, and they ran underneath the coffin,
and cast it down. Then came the nuns and monks, and much folk likewise,
and would have driven forth the swine, but that could they not do; and
the swine leaped and ran, and upset the nuns and monks, so that it was a
most lamentable sight to look upon. Afterwards gat the swine forth into
the street, and the nuns entered in, and laid Owlglass within his coffin
again; and they bare him forth unto the graveyard to bury him.
The Hundred and Eighth Adventure.
_How that our for ever prized Master Owlglass was buried._
And at the burying of Owlglass was there a most wondrous strange thing.
For when that they all stood in the graveyard round the coffin in the
which he lay, they took ropes to let it down into the grave, and, of
these twain ropes, brake the one which was under his feet, and the
coffin fell down, and stood on end. Thus stood Owlglass in his grave.
And the folks around marvelled greatly thereat, and said: “Nay, let him
stand an if he will; for in his life wrought he many great marvels, and
he will be strange in death likewise.” Then they filled the grave with
earth, and above his head set a stone, and on it did they cunningly hew
the likeness of an owl, who within his claws bare a glass, and upon the
stone set the words which stand written in the chapter which here
followeth.
The Hundred and Ninth Adventure.
_Telleth what stood upon his gravestone._[13]
EPITAPHIUM.
This stone dare none to overthrow,
For Owlglass upright stands below.
[Illustration: ANNO MCCCL.]
-----
Footnote 13:
This device is faithfully copied from that in the edition of 1519.
The Hundred and Tenth Adventure.
_How in after time our most excellent Owlglass was esteemed so worthy
that he was made a holy Saint; and on the day of All Fools in April do
the folk alway keep his memory, as also when they do a foolish thing,
the which maketh him continually esteemed of great and small._
That which is accomplished of a great man must at some season bring him
honour and glory; therefore be not astonished at the matter which came
to pass when that Cardinal Raymundus lay at Möllen great number of years
after. For in those parts did many bear in mind the virtues of the
illustrious Owlglass; and the cardinal himself went and looked upon the
gravestone of Owlglass, and had report made unto him of his doings and
sayings. And, for as much as the people of Möllen gave great glory unto
his memory, the good cardinal wrote unto the Holy Father at Rome; and
unto the great content and delight of the townsfolk of Möllen, Master
Owlglass was made a Saint, and beareth rule over all manner of
chousings, beguilings, cozenings, cheatings, and knaveries having
fellowship with Saint Nicholas; and when that a man goeth about to do a
foolish thing, remembereth he that holy man, Saint Owlglass, and doth
call upon his name—and of a verity is Saint Owlglass, of all the saints
that be in the calendar, that one which hath the government of the
greatest number of devout folks here on earth. For fools be there many;
and upon the first day of that fair month of April, the weather of which
is as various as were the adventures of the holy saint—upon the first of
April, I say, do all men honour him, and indeed every day; for in that
hour in the which they accomplish any idle vain work, do they increase
his glory. So that Saint Owlglass doth receive the continual esteem of
both great and small.
The Hundred and Eleventh, and Last, Adventure.
_Reciteth a few grave reflections of this present chronicler._
That thing which a man maketh his own, and causeth aye to be his beloved
work, be it evil or good, will beset him for ever, nor, save in the
prickings and movings of his trembling conscience, and timorous spirit,
will he acknowledge his own desperate courses, the which seemed fair to
enjoy, but turn unto the apples of Sodom and Gomorrah i’ the mouth; and
like unto the red-hot ploughshare, over the which the hardened criminal
walketh, doth the sin all done in life sear the aspen soul, which
quivereth in terror at evil doing. And verily when that I look me back
over the book, my good master, which now I present unto thee, do I
perceive right well that deep meaning and truthful lesson which can be
gathered by the careful reading of such a life as that one of good
Master Owlglass. It hath been said unto us, that we should not do evil
that good may arise therefrom; yet from such actions and enactments as
those of our master came forth good, for we are taught therein to know
the wisdom of the saying of Solon unto that ancient King Crœsus, that
until the end be perceived ye should esteem no man happy. And what
profit had Master Owlglass of his knaveries? A life of continual change
and hurrying to and fro upon the face of the earth—of carking care, and,
oftentimes, pinching hunger and parching thirst. For whatsoever he
wrought was a thing spoiled thereafter, and his knavery and wickedness
at not any season brought him content. Lo! do we not live in other
times; but yet those very same things which lay so heavy upon Owlglass,
sit yet openly among us, in defiance of the judgment which the voice of
the righteous man pronounceth against them. O that folly, knavery, and
injustice, could be rooted up from the fair soil of this world, and cast
forth unto the burning! This book was brought forth with not a little
travail, for while it should cause the merry laugh upon the cheek of old
and young, peradventure it may enter into the hearts of some, and they
may read that lesson which we do all merit. If that Master Owlglass had
not been a knave and a beguiler, might he not, with his rare wit and
ingenious brain, have waxed strong in good and noble things? Therefore
strive we to understand the intent of his life, and use those talents
with the which God hath endowed us, to the greater glory and honour of
the Giver; for truly hath it been here clearly set forth how the fool’s
cap doth extinguish all light of use, beauty, or excellency.
[Illustration: FINIS]
APPENDIX A.
_Bibliographical Notes for the Literary History of Eulenspiegel._
In the foregoing volume, as has been announced in the preface, the
edition followed in chief has been the oldest Low German quarto, printed
at Strasburg in the year 1519. This is the one with which the Franciscan
Friar, Doctor Thomas Murner, has been identified; and, as all reasonable
surmise and possible evidence indicate him to be the author of the
original Eulenspiegel, we have no reason to believe that any older
edition will ever be discovered, although there is a rumour of a Low
German edition of 1483. The title page is as follows:—“Ein kurtzweilig
lesen von Dil Ulen | -spiegel geboren, vsz. dē land zū Brunszwick. Wie
er | seī lebē volbracht hat. & evt (?) seiner geschichten.” Underneath
Owlglass on horseback with owl and glass. It consists of one hundred and
thirty paged leaves in small quarto, and contains twenty-five sheets,
marked A–Z, and _a_–_b_ iiii; but the number of pages in a sheet varies
from four to six and eight. The number of stories contained in the
edition is ninety-six, and, with the exception of nine stories, each is
provided with a rudely-executed woodcut, in all of which Eulenspiegel is
represented in the ordinary dress of the period, his head uncovered, and
without the fool’s dress which it has been the custom since to bestow
upon him. Panzer was only acquainted with one copy of this edition
mentioned in Wenker’s Catalogue, Strasburg, 1783, p. 215, No. 3175. This
is preserved in the Ducal Library of Gotha, and no other is known to
exist. It is now readily accessible to the student, being reprinted by
Dr. Lappenberg (Dr. Thomas Murner’s Ulenspiegel. Leipzig, T. O. Weigel,
1854).
2. In 1520–30, we meet with another edition, the title of which we here
transcribe: “Ayn Kurtz Wylich | lesen van Tyel Ulenspiegel: geboren |
vyss dem land Brunzwyck. Wat he seltzamer boitzen be | dreuen hait syn
dage, lüstich tzo lesen.” Printed by Servais Kruffter, in quarto, in old
Gothic letters; thirteen sheets, A-N, with 104 unnumbered pages. This
edition is known from two imperfect copies, which, however, restore,
when collated, the whole. The first twelve sheets are in the Imperial
Library of Vienna, and the Royal Library of Berlin has the last eleven.
This edition differs from all others by possessing no preface. There are
seventy-eight stories; and the one which appears second in this edition
(which has been taken from the English Black Letter) first makes its
appearance as an Eulenspiegel, as do Adventures 93 and 95.
3. A Dutch edition is first found about this time (1520–30), printed at
Antwerp by Michiel Van Hoochstraten. The following is the title page:
(Picture of the “Vlenspieghel. (Picture of the
Owl.) Van Vlēspieghels leuen. Mirror.)
En̄ schimpelicke werckē, en̄ wōderlijcke auontueren die | hi hadde
want he en liet hem gheen boeuerie verdrieten.”
The sheets run to K ij., and forty leaves in small quarto. The only
known copy is at Copenhagen, in the Royal Library, and wants two leaves.
Forty-six, perhaps forty-eight, stories (counting two for the missing
leaves) are contained in this edition, but they are not numbered.
4. 1528–1530. The two editions now to be described are perhaps more
interesting to English readers than any others, and deserve careful
examination. Of the English “Howleglas” two copies only remain, of
different editions and presumed years. At the time when Dr. Lappenberg,
in 1854, completed his bibliographical list, one of these copies only
had reached the British Museum. They are both imperfect; but,
fortunately, what is wanting in one copy is completed in the other. The
title is as follows:
“Here beginneth a merrye Jest of a man that was called Howleglas, and of
many marueylous thinges and Jestes that he dyd in his lyfe, in Eastlande
and in many other places.”
Occupying nearly the whole of the remainder of the quarto page is a rude
woodcut of a king upon his throne with two people standing before,
alluding evidently to the story of the King of Poland’s Jester and
Eulenspiegel.[14] The colophon of the earliest edition, which has no
date, but to which 1528 is assigned by the British Museum Catalogue (Dr.
Lappenberg dates it at 1540–1556), is as follows: “Imprynted at London
in Tame Street at the Vintre on the thre Craned wharfe by Wyllyam
Copland (⸪).”
The book begins immediately at the back of the title with the following
preface:
“For the great desyryng and praying of my good frandes. And I y^e first
writer of this boke might not denye thē. Thus haue I compled & gathered
much knauyshnes & falsnes of one Howleglas made and done within his
lyfe, whiche Howleglas dyed y^e yeare of our lorde God .M.CCCC. &
.L.[15] Nowe I desyre to be pardoned both before ghostly & worldly,
afore highe & lowe afore noble and unnoble. And right lowly I requyre
all those y^t shall reade or heare this presēte Jeste (my ignoraūce to
excuse). This fable is not but only to renewe y^e mindes of men or
women, of all degrees frō y^e use of sadnesse to passe the tyme, with
laughter or myrthe. And for because y^e simple knowyng persons shuld
beware if folkes can see. Me thinke it is better to passe the tyme with
such a mery Jeste and laughe there at and doo no synne: than for to wepe
and do synne.”
The number of adventures in the English Howleglas is forty-six; but they
are not numbered, one being a copy of verses (given in Appendix D), and
forming an additional chapter, making forty-seven. Of this copy,
Signature D is missing; otherwise, excepting the corner of a leaf, it is
perfect. Signatures are from A–M, worked in sheets of eight pages, equal
to fifty-two pages, of which the last is a blank. It belonged at one
time to Garrick, and, with other portions of his library, was
transferred to the Museum, where it will be found with the Press-mark C.
21. _c_.
Of this book a second copy exists, as above mentioned, also in the
British Museum. It is a later edition (1530), but differing in nothing
from the one already described. It is, however, very imperfect, wanting
Signature B and the page marked K iiii, as well as all subsequent pages,
comprising L and M. This has been completed from the other copy. On the
fly-leaf is the following note, which I copy:
“Such is the rarity of this volume, that only _one_ other copy is known,
viz., that in the British Museum, which is of another edition, and is
also slightly imperfect (_Note by the writer of the fly-leaf comment_:
On a more accurate inspection of the above volume, I have discovered
that it wants an entire sheet, viz. _c_[_d_]), wanting the corner of a
leaf. _This_ copy was purchased at the Roxburgh sale by the late Mr.
Heber, whose note will be seen on the fly-leaf immediately preceding the
title.”
Mr. Heber’s note is: “1812. Roxburgh sale £14 5 0. Mem. to examine the
Museum copy.”
In 1842, it was marked in Lilly’s Catalogue; and the date placed upon it
by the Museum authorities is sixth of October, 1857, with the press-mark
12316 _c_.
The only record of any other copy of this English Howleglas, also
referred to in the preface, is in a paper of Mr. Halliwell’s in the
Papers of the Shakspere Society (vol. iv. p. 18, 26–28), where that
gentleman describes the library of a certain Captain Cox, quoting from
an account of Queen Elizabeth’s entertainments at Kenilworth, made by
Laneham, clerk and keeper of the Council Chamber door.
That same Captain Cox is represented by Ben Jonson in the “Masque of
Owls, at Kenelworth, presented by the Ghost of Captain Cox, mounted on
his Hobbyhorse 1626,” and is made to say:
“This Captain Cox, by St. Mary,
Was at Bullen with King Ha—ry;
And (if some do not vary)
Had a goodly library,
By which he was discerned
To be one of the learned,
To entertain the queen here,
When last she was seen here.”
It has been stated, that Owlglass also existed as a Miracle Play; but
this statement does not seem to refer to more than the Easter Play, to
which reference has been made in the Preface.
5. 1532. This year we find the first French edition, stated to be
translated from Flemish into French (probably from the Antwerp edition)
printed at Paris, the title being as follows:—
Between four flowerets there is first an owl then the word:
“Ulenspiegel,” and after it a round glass. Next: “De sa vie de ses
oeuures | Et merueilleuses aduentures par luy faictes | et des gran- |
des fortunes quil a eux, lequel par milles fallaces ne se lais | sa
tromper. Nouuellement translate et corrige de Flamant | en Francoys.”
The colophon is thus: “Imprime nouuellement a Paris en l’an
Mil*ccccc*xxxii*.” Sheets run to K iiij _b_ in quarto, without
pagination, and the type all Gothic. The only known copy exists in the
Royal Library at Stuttgart.
6. In the same year, 1532, an edition appeared at Erfurt, printed by
Melcher Sachsen. The following is the title: “Von Vlenspiegel eins bau |
ren sun (son) des lands Braunschweick, wie | er sein leben volbracht
hat, gar mit | seltzamen sachen.” Ten sheets in quarto, leaves in number
84, without pagination; the last being blank. There are 102 stories,
with 86 woodcuts, some little merit belonging to the first few—the later
ones having been considerably worn. Only four copies, nearly all
defective, are known of this edition; one was bought for the private
library of the King of Prussia, at the sale of the collection of the
Viennese antiquary Matth. Kuppitsch, and presented by his Majesty to the
Royal University Library of Berlin. There is another in the Royal
Library of München.
7. Another edition, in every respect similar to the Erfurt edition of
1532, was printed between 1533–7; but from the last pages being lost, it
is impossible to say by whom, where, or in what year. The copy is at the
Royal Library of Berlin. The missing leaves are perfected in manuscript;
and it ends with a strange note, to the effect that it was printed at
Augsburg by Simon Gymell, and “translated from the old Saxon tongue into
good German,” in the year 1498. No such person is known to have existed
at Augsburg at that time, and the words between inverted commas, first
appear in 1539, in the Cologne edition.