MIROUR DE L’OMME

(Speculum hominis, Speculum meditantis)

byJohn Gower

(ca. 1376–1379)

TheMirour de l’Omme(The Mirror of Mankind) is a lengthy moral treatise in French verse. It is the earliest significant work of the major English poet John Gower, and, while lacking in unity and focus due in large part to its sprawling length, it introduces the themes of the moral degeneration of contemporary society and the importance of individual responsibility for virtue that were to dominate Gower’s later works. Lost for centuries, theMirour de l’Ommewas discovered in 1895 by Gower’s modern editor G. C. Macaulay in a single manuscript, Cambridge University Library Addition MS. 3035. The manuscript contains 26,603 lines of verse. It is missing four leaves in the beginning, a few at the end, and seven more at various points throughout the text, so that the complete poem must originally have been some 31,000 lines. Gower uses a stanza of 12 octosyllabic lines (known as a Héliland Strophe) rhymingaabaab/baabaa. Most often the stanzas contain a pause midway through, and a moral tag or summary in the last two or three lines. It was a form common to French moral poets of the time, and Gower’s versification is extremely polished and regular.

Calling sin the cause of all the world’s evil, Gower opens theMirour de l’Ommewith a discussion of the origin of sin. After his fall Lucifer gives birth to Sin, and drawn to his own vile creation, he couples with her and gives birth to Death. Driven by the same unnatural lust as his father, Death engenders with Sin seven more hideous daughters— the Seven Deadly Sins. The ALLEGORY is unmistakably reminiscent of John Milton’sParadise Lost(1667), but it is unlikely that Milton could have known theMirour de l’Omme(since we know of no extant manuscript other than the one found by Macaulay).Still, no common source has ever been found for the allegory.

As the poem continues, the Devil sets his sights on ruining God’s creation. Because Man is initially inclined to follow the tenets of Reason, the Devil cannot corrupt him, and decides to reinforce his party. He marries the seven sins to his ally, the World, pledging Hell as their dowry. Gower gives a lengthy description of the procession of the seven sins, drawn from conventional iconography: from Pride riding her Lion and dressed in elaborate attire to Lechery riding her goat and carrying her dove, the sins marry World and each of them begets five more daughters, personifying the different branches of each sin. Man is overcome by the attack of so many sins, and to aid Man, God sends seven Virtues to marry Reason and beget their own daughters as antidotes to the variety of vices. This section is reminiscent of the catalogues of virtues and vices found in confessional manuals like CHAUCER’sPARSON’S TALE.

In the next 8,000 lines, Gower goes on to show the effects of the various sins in the world through an ESTATES SATIRE in which he considers the three estates of humankind—clergy, nobility, and common people—and their various occupations, and finds them all corrupted by sin. In many ways this is the most interesting part of theMirour de l’Ommebecause of its depiction of life in late 14thcentury London; this section might be compared to the GENERAL PROLOGUE of Chaucer’sCANTERBURY TALES. Many stock complaints about the various professions form part of the descriptions here, including that of a monk devoted to food and to hunting, a corrupt friar who uses the confessional for personal gain, and a tavern keeper who cheats customers by providing every wine in Europe from a single cask.

In the last 3,000 lines of the poem, Gower looks for the solution to the world’s corruption. In the bygone former age, human beings were in harmony with the law of love that held the world in order. But now man’s rebellion against Reason has thrown the world into chaos. Human beings—not God or the Devil or the stars—are responsible for the condition of the world, and to set it right, man must follow the law of nature. The poem ends with a life of the Virgin as an example of how human beings should live in accordance with God’s law of love. TheMirour de l’Ommeis most interesting in relation to Gower’s other major works, the LatinVOX CLAMANTIS(1379–82) and the EnglishCONFESSIO AMANTIS(1386–90), with both of which it shares a moral tone, a concern with the corruption of society, and an emphasis on human responsibility. In order to suggest the parallels among the three works, Gower sought later in his life to give the early poem a Latin title parallel to the other two, changing his original French title ofMirour de l’OmmetoSpeculum hominisand ultimately toSpeculum meditantis. The poem is also valuable for its picture of London life and for its rhetorical sophistication. Its first English translation was made available only in 1992.

■ Fisher, John H.John Gower: Moral Philosopher and Friend of Chaucer. New York: New York University Press, 1964.

■ Gower, John.Mirour de l’Omme. Translated by William Burton Wilson. Revised by Nancy Wilson Van Baak.With a foreword by Robert F. Yeager. East Lansing,Mich.: Colleagues Press, 1992.

■ Macaulay, G. C., ed.The Complete Works of John Gower. 4 vols. Oxford: Clarendon Press, 1899–1902.

■ Yeager, Robert F.John Gower: Recent Readings. Kalamazoo: Western Michigan University Press, 1989.